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Karma-misra-bhakti

Srimad-Bhagavatam

SB Canto 10.1 to 10.13

By karma-miśra-bhakti one is elevated to the celestial kingdom, by jñāna-miśra-bhakti one is able to merge in the Brahman effulgence, and by yoga-miśra-bhakti one is able to realize the omnipotency of the Supreme Personality of Godhead. But pure bhakti does not depend on karma, jñāna or yoga, for it simply consists of loving affairs.
SB 10.10.20-22, Translation and Purport:

These two young men, Nalakūvara and Maṇigrīva, are by fortune the sons of the great demigod Kuvera, but because of false prestige and madness after drinking liquor, they are so fallen that they are naked but cannot understand that they are. Therefore, because they are living like trees (for trees are naked but are not conscious), these two young men should receive the bodies of trees. This will be proper punishment. Nonetheless, after they become trees and until they are released, by my mercy they will have remembrance of their past sinful activities. Moreover, by my special favor, after the expiry of one hundred years by the measurement of the demigods, they will be able to see the Supreme Personality of Godhead, Vāsudeva, face to face, and thus revive their real position as devotees.

A tree has no consciousness: when cut, it feels no pain. But Nārada Muni wanted the consciousness of Nalakūvara and Maṇigrīva to continue, so that even after being released from the life of trees, they would not forget the circumstances under which they had been punished. Therefore, to bestow upon them special favor, Nārada Muni arranged things in such a way that after being released, they would be able to see Kṛṣṇa in Vṛndāvana and thus revive their dormant bhakti.

Each day of the demigods in the upper planetary system equals six months of our measurement. Although the demigods in the upper planetary system are attached to material enjoyment, they are all devotees, and therefore they are called demigods. There are two kinds of persons, namely the devas and the asuras. Asuras forget their relationship with Kṛṣṇa (āsuraṁ bhāvam āśritāḥ), whereas the devas do not forget.

dvau bhūta-sargau loke 'smin
daiva āsura eva ca
viṣṇu-bhaktaḥ smṛto daiva
āsuras tad-viparyayaḥ
(BG 16.6)

(Padma Purāṇa)

The distinction between a pure devotee and a karma-miśra devotee is this: a pure devotee does not desire anything for material enjoyment, whereas a mixed devotee becomes a devotee to become a first-class enjoyer of this material world. One who is in direct touch with the Supreme Personality of Godhead in devotional service remains pure, uncontaminated by material desires (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11)).

By karma-miśra-bhakti one is elevated to the celestial kingdom, by jñāna-miśra-bhakti one is able to merge in the Brahman effulgence, and by yoga-miśra-bhakti one is able to realize the omnipotency of the Supreme Personality of Godhead. But pure bhakti does not depend on karma, jñāna or yoga, for it simply consists of loving affairs. The liberation of the bhakta, therefore, which is called not just mukti but vimukti, surpasses the five other kinds of liberation-sāyujya, sārūpya, sālokya, sārṣṭi and sāmīpya. A pure devotee always engages in pure service (ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (CC Madhya 19.167)). Taking birth in the upper planetary system as a demigod is a chance to become a further purified devotee and go back home, back to Godhead. Nārada Muni indirectly gave Maṇigrīva and Nalakūvara the greatest opportunity by his so-called curse.

Lectures

Srimad-Bhagavatam Lectures

Caitanya Mahāprabhu also accepted this process. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. He refused so many other processes of self-realization, beginning from varṇāśrama-dharma, jñāna-miśra-bhakti, karma-miśra-bhakti, karma-tyāga. He, not rejected; he said, "It is external. If you know something more, speak," when He was talking with Rāmānanda Rāya.
Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972:

So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). If we engage ourselves... Caitanya Mahāprabhu accepted this process, simply hearing... That is the accepted process, śravaṇam, śravaṇaṁ kīrtanam. So Caitanya Mahāprabhu also accepted this process. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. He refused so many other processes of self-realization, beginning from varṇāśrama-dharma, jñāna-miśra-bhakti, karma-miśra-bhakti, karma-tyāga. He, not rejected; he said, "It is external. If you know something more, speak," when He was talking with Rāmānanda Rāya. So when Rāmānanda Rāya quoted a passage from Śrīmad-Bhāgavatam which was spoken by Lord Brahmā:

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

So Caitanya Mahāprabhu accepted that people should be given chance, some way or other, to hear about Kṛṣṇa. That's all. These meetings are arranged, these saṅkīrtana parties are arranged... We are sending our men throughout the whole world simply to give them some chance to hear about Kṛṣṇa. This is the process. And it is actually happening very effective. Simply.

If he has got any other desire to fulfill, then it is mixed. It is not śuddha-bhakti; it is vaidhī-bhakti. Karma-miśra-bhakti, jñāna-miśra-bhakti, yoga-miśra-bhakti. Bhakti must be there.
Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976:

But it does not mean because one has got some theoretical knowledge, therefore he is mukta. That is another stage. Therefore Caitanya Mahāprabhu said, koṭi-jñānī-madhye haya eka mukta śreṣṭha. And so far bhakta, koṭi-mukta-madhye durlabha eka kṛṣṇa-bhakta. Sa mahātmā sudurlabhaḥ. That is another thing. Koṭi-mukta-madhye. Koṭisyapi mahā-mune(?). So to become Kṛṣṇa conscious, fully devoted, anyābhilāṣitā-śūnyam (Brs. 1.1.11), it is very, very difficult, the highest position. Bahūnāṁ janmanām ante jñānavān (BG 7.19). The jñāna, after jñāna, there is the stage of bhakti. Without jñāna, bhakti is kaniṣṭha-adhikārī. With jñāna he is uttama-adhikārī. These are described by Caitanya, in the Caitanya-caritāmṛta. So the idea is that if one is advanced devotee, then all the good qualities will be visible in him. Yasyāsti bhaktir bhagavaty akiñcanā (SB 5.18.12). He has no other desire. Akiñcana-bhakti. If he has got any other desire to fulfill, then it is mixed. It is not śuddha-bhakti; it is vaidhī-bhakti. Karma-miśra-bhakti, jñāna-miśra-bhakti, yoga-miśra-bhakti. Bhakti must be there. Otherwise, karma, jñāna, yoga, nothing is successful. Bhakti must be there. But when karma, jñāna, yoga, everything is without contamination, simply bhakti... Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). That stage is ānukūlyena kṛṣṇānuśīlanam. Simply to satisfy.

Caitanya Mahāprabhu said, "Yes, but better process is there. If you know, just describe." So he described, varṇāśrama-dharma, sannyāsa, jñāna-miśra-bhakti, karma-miśra-bhakti, in this way, everything Kṛṣṇa. Caitanya Mahāprabhu rejected. Eho bāhya āge kaha āra. "This is external. This is not very good. If you know something more better, you speak."
Lecture on SB 1.10.5 -- London, August 28, 1973:

So Kṛṣṇa's another name is Ajita. Ajita means "one who cannot be conquered." His name is Ajita. Everyone can be conquered, everyone can be vanquished, but not Kṛṣṇa. Therefore His another name is Ajita. This Ajita, who is never conquered, He can be conquered by the devotee. That is Kṛṣṇa's name. Another name of Kṛṣṇa is Ajita. Ajita means nobody can conquer.

That is Caitanya Mahāprabhu's mission. This is stated in the Śrīmad-Bhāgavatam.

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

This was quoted from Śrīmad-Bhāgavatam by Rāmānanda Rāya about the process of approaching Kṛṣṇa. So he suggested so many things. Caitanya Mahāprabhu said, "Yes, but better process is there. If you know, just describe." So he described, varṇāśrama-dharma, sannyāsa, jñāna-miśra-bhakti, karma-miśra-bhakti, in this way, everything Kṛṣṇa. Caitanya Mahāprabhu rejected. Eho bāhya āge kaha āra. "This is external. This is not very good. If you know something more better, you speak." So when at last he said this verse, jñāne prayāsam udapāsya namanta eva... If one becomes submissive and does not endeavor to understand Kṛṣṇa by his so-called limited knowledge, jñāne prayāsam udapāsya namanta, one has to become sub... The whole devotional department is submissiveness. Because under the influence of māyā, everyone is falsely proud. "Oḥ, I am so intelligent. I can do everything." This is the disease, material. Everyone is falsely proud.

Our aim is how to realize God. That is the aim. So there are so many different processes recommended in the śāstra: varṇāśrama-dharma, karma-tyāga, karma-sannyāsa, jñāna-miśra-bhakti, karma-miśra-bhakti. So all of them were rejected by Caitanya Mahāprabhu.
Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

So Kṛṣṇa Caitanya Mahāprabhu said, eho bāhya. But when he quoted one passage from Śrīmad-Bhāgavatam, quotation... That is the statement of Lord Brahmā,

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

Our aim is how to realize God. That is the aim. So there are so many different processes recommended in the śāstra: varṇāśrama-dharma, karma-tyāga, karma-sannyāsa, jñāna-miśra-bhakti, karma-miśra-bhakti. So all of them were rejected by Caitanya Mahāprabhu. But when He quoted this verse... What is this? Jñāne prayāsam. People are trying to understand the Absolute Truth by speculation, according to one's knowledge. The so-called philosopher, theosophists, theologists, these are useless. You cannot speculate to understand the Absolute Truth. That is not possible. Therefore Brahmā recommends that one should give up this nonsense practice. It is not nonsense, but at the present moment it has no use. The so-called theolosophists and theologists or philosophers, they do not know, speculators. So this sort of practice, jñāne prayāsam, endeavoring after knowledge, udapāsya, give up this. Jñāne prayāsam udapāsya.

This varṇa, āśrama, dharma, karma-tyāga, karma-sannyāsa, and karma-miśra-bhakti, jñāna-miśra-bhakti—everything was described by Rāmānanda Rāya, and Caitanya Mahāprabhu not rejected. He said, "It is all right, but if you know something better..."
Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So this Kṛṣṇa consciousness movement is that it is giving immediate lift to everyone to come to the transcendental platform, brahma-bhūyāya kalpate. But general state is varṇāśrama-dharma. Therefore Caitanya Mahāprabhu, when he was discussing with Rāmānanda Rāya, he first of all said, "What is the aim of life?" Caitanya Mahāprabhu (was) asking. So Rāmaṇanda Raya replied that "First of all to begin this varṇāśrama dharma." So Caitanya Mahāprabhu said, eho bāhya, āge kaha āra: "Yes, this is all right. But this is external. If you know something better, please tell me." So in this way, step by step, Caitanya Mahāprabhu... This varṇa, āśrama, dharma, karma-tyāga, karma-sannyāsa, and karma-miśra-bhakti, jñāna-miśra-bhakti—everything was described by Rāmānanda Rāya, and Caitanya Mahāprabhu not rejected. He said, "It is all right, but if you know something better..." Then at last, when Rāmānanda said... (aside:) Stop it. When Rāmaṇanda said that, quoting one verse from Śrīmad-Bhagavatam, sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ, that it doesn't matter what you are. You remain in your post. Sthāne sthitāḥ śruti-gatām. Through the oral reception if you hear about Kṛṣṇa, then you become perfect. That is the statement.

So this is required at the present moment, that you remain whatever you are, either brāhmaṇa, kṣatriya, vaiśya, śūdra, Englishman, Indian. It doesn't matter. You try to understand Kṛṣṇa. That's all. If you do that, then everything will be perfect. And that can be very easily done by chanting Hare Kṛṣṇa mantra. Therefore Caitanya Mahāprabhu has given this mantra—it is from śāstra-harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva (CC Adi 17.21). In this age, in Kali-yuga, it is very difficult to bring back the fallen population again to the standard of brāhmaṇa, kṣatriya, vaiśya. It is practically lost now. The best thing is that all of them combine together, brāhmaṇa, kṣatriya, vaiśya, śūdra, or even less than śūdra, kirāta-hūṇāndhra-pulinda-pulkaśā (SB 2.4.18). Take to this process of chanting and hearing of the Lord's name. Everything will be all right.

Nectar of Devotion Lectures

Rāmānanda Rāya suggested karma-miśra-bhakti, then jñāna-miśra-bhakti-bhakti with jñāna, mixed with jñāna, process of jñāna, speculative philosophy; and bhakti mixed with karma, karma-kāṇḍīya. Karma-kāṇḍīya vicāra. But real bhakti is jñāna-karmādy-anāvṛtam (CC Madhya 19.167).
The Nectar of Devotion -- Bombay, January 5, 1973:

This is the test. A devotee shall be qualified with all the godly qualities. Therefore Caitanya Mahāprabhu said if you induce people... Because His mission is to propagate this Vedic culture all over the world. He's not confined within some limited area. Pṛthivīte āche yata nagarādi grāma. As many villages and towns are there in the world, His mission is to be preached there. So, so if we, in the beginning we say, "You have to become a brāhmaṇa first of all," Who's going to become a brāhmaṇa? Our people are not becoming brāhmaṇa. They'll say, "It is all nonsense. Let us become śūdra." So that is not possible. Therefore Caitanya Mahāprabhu said, ihā bāhya āge kaha āra.

Then Rāmānanda Rāya suggested karma-miśra-bhakti, then jñāna-miśra-bhakti-bhakti with jñāna, mixed with jñāna, process of jñāna, speculative philosophy; and bhakti mixed with karma, karma-kāṇḍīya. Karma-kāṇḍīya vicāra. But real bhakti is jñāna-karmādy-anāvṛtam (CC Madhya 19.167). It must be untouched by the process of jñāna and karma. It should be spontaneous. Spontaneous. That is bhakti. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇa (Brs. 1.1.11). Spontaneous means when we shall rise to the platform that "Here is a service for Kṛṣṇa. Let me do it." Immediately. "Let me do it." Just like Yudhiṣṭhira was advised by Kṛṣṇa that "You just go to Dronācārya and speak him lie that his son is dead." Yudhiṣṭhira hesitated: "Oh, how can I speak lie? I never done it in my life." This is karma-kāṇḍīya vicāra. This is karma-kāṇḍīya vicāra. He is, he is looking after his own benefit. Karma-kāṇḍa vicāra means I do something and I profit and I enjoy it. I do some sacrifices, I become elevated to the heavenly planet, and I enjoy life. This is karma-kāṇḍa. And jñāna-kāṇḍa means that this world is false: brahma satyaṁ jagan mithyā; therefore let me merge into the Brahman effulgence. Nirbheda brahmānusandhana. This is jñāna-kāṇḍa. Nirbheda brahmānusandhana. But bhakti means jñāna-karmādy-anāvṛtam (CC Madhya 19.167). One must be free from this karma-kāṇḍīya vicāra and jñāna-kāṇḍa vicāra. Must be pure devotee. What is that? Ānukūlyena kṛṣṇānu-śīlanam. Simply to carry out.

Conversations and Morning Walks

1973 Conversations and Morning Walks

So if you bring bhakti, karma-miśra-bhakti, that is called karma-yoga. Similarly, you are addicted to speculation, jñāna. When you bring bhakti and mix with it, then it is jñāna-miśra-bhakti or jñāna-yoga.
Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Reporter: But what you are emphasizing is bhakti-yoga.

Prabhupāda: Yes.

Reporter: But what I'm asking is how to bring the karma-yoga, the action, to transform the society, bring back into the...

Prabhupāda: Yes, the yoga in its preliminary stage is karma-yoga. Yoga, yoga means connecting.

Reporter: Yes.

Prabhupāda: So karma, when you...

Reporter: Yoga karma sukhośanām. (?)

Prabhupāda: Akarma sukhośanām.

Reporter: Yes.

Prabhupāda: So you are addicted to karma.

Reporter: Hm.

Prabhupāda: So if you bring bhakti, karma-miśra-bhakti, that is called karma-yoga. Similarly, you are addicted to speculation, jñāna. When you bring bhakti and mix with it, then it is jñāna-miśra-bhakti or jñāna-yoga. So, this things are there. Just like karma-yoga. Yat karoṣi yaj juhoṣi yad aśnāsi, yat tapasyasi, kuruṣva tat mad-arpaṇam (BG 9.27). This is karma-yoga. You are doing something, everyone is engaged to do something, but Kṛṣṇa says yat karoṣi, never mind, even if you are a thief. Your business is stealing-steal. Yat karoṣi means that includes everything. Yat karoṣi yaj juhoṣi yad aśnāsi, yat tapasyasi, kuruṣva tat mad-arpaṇam. "Give it to Me. The result, give it to Me." Karmaṇy evādhikāras te mā phaleṣu.

Reporter: Mā phaleṣu.

Prabhupāda: This is karma-yoga—when you do not take the result. Ah? You may do whatever you like, but if you, if the result, if you give to Kṛṣṇa, that is karma-yoga.

Reporter: Hm. Yeah, but karmaṇy evādhikāras te...

Prabhupāda: Yes.

Reporter: This is the, the point that...

Prabhupāda: Yes, you have to work.

Reporter: Yeah.

Prabhupāda: See?

Reporter: But... So... If our responsibility is to act without attachment for the result, I accept, I agree with it.

Prabhupāda: But Kṛṣṇa says that purottama manaḥ (?). The result must be there.

Simply we have to see the quality of our activity.That makes one karma-yogī, jñāna-yogī, dhyāna-yogī, bhakti-yogī. Everywhere there is karma. Without karma there is nothing...Therefore it is called karma-miśra-bhakti. It is not unalloyed bhakti.
Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Reporter: Bhakti is the quality...

Prabhupāda: Yes, quality of karma. Just like Arjuna, Arjuna was fighting. So he was giving the certificate-bhakto 'si. Bhakto 'si: "You are My devotee." So everything is karma, whatever you do. It is activity. But we have to see the quality of that activity. What is the quality of it. Yes, how you can live without being active? You are living being. That's not possible. Simply we have to see the quality of our activity. That makes one karma-yogī, jñāna-yogī, dhyāna-yogī, bhakti-yogī. Everywhere there is karma. Without karma there is nothing.

Reporter: Hm. Can I ask you another...

Prabhupāda: Therefore it is called karma-miśra-bhakti. It is not unalloyed bhakti.

Reporter: No, no.

Prabhupāda: Unalloyed bhakti, there is no karma.

Reporter: There's no karma.

Prabhupāda: There's no karma. That is very high state. But originally...

Reporter: Akarma, then it comes akarma.

Reporter: Yes.

Prabhupāda: That is very high state. But originally...

Reporter: Akarma, then it comes akarma.

Prabhupāda: Ah, akarma.

Reporter: Sannyāsa.

Prabhupāda: No, more than akarma.

Page Title:Karma-misra-bhakti
Compiler:MadhuGopaldas, Archana, UmaI
Created:24 of Mar, 2011
Totals by Section:BG=0, SB=1, CC=0, OB=0, Lec=6, Con=2, Let=0
No. of Quotes:9