After this incident, Vallabha Bhaṭṭa invited the Lord to go to the other side of the Ganges, and the Lord went. From that moment on, wherever the Lord went, Rūpa Gosvāmī would follow Him and stay with Him. Because the Lord felt inconvenienced in crowded places, He asked Rūpa Gosvāmī to accompany Him to a place on the banks of the Ganges known as Daśāśvamedha-ghāṭa. For ten days He instructed Rūpa Gosvāmī about the truth of Kṛṣṇa, the principles of devotional service and the transcendental relationships with Kṛṣṇa. All of this was described in full detail so that in the future Rūpa Gosvāmī could distribute this science of Kṛṣṇa in his book Bhakti-rasāmṛta-sindhu. Indeed, Śrīla Rūpa Gosvāmī described this incident in the first verse of Bhakti-rasāmṛta-sindhu, in which he speaks of the causeless mercy of the Lord upon him.
Principles of devotional service (Other books)
Expressions researched:
"devotional principle"
|"devotional principles"
|"principle of devotional"
|"principles of devotion"
|"principles of devotional"
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
The Supreme Lord is cognizant and all-powerful, and by His causeless mercy He empowers a living entity to receive His mercy. Being under the spell of conditional life, people in general are averse to rendering devotional service and practicing Kṛṣṇa consciousness. In fact, most people are unaware of the principal teachings of Kṛṣṇa consciousness regarding one's eternal relationship with the Supreme Personality of Godhead and the ultimate goal of life, which is to return home, back to Godhead. Nor are people aware of the process by which one can return to the spiritual world. Because these important subject matters are unknown to the conditioned soul, Lord Caitanya, out of His causeless mercy, instructed Rūpa Gosvāmī in the principles of devotional service. Later, for the good of the people in general, Rūpa Gosvāmī distributed this information of the science of devotional service.
Devotional service with attachment can be executed in two ways—externally and internally. Externally the devotee strictly follows the regulative principles beginning with chanting and hearing, while internally he thinks of the attachment which attracts him to serve the Supreme Lord. Indeed, he always thinks of his special devotional service and attachment. Such attachment does not violate the regulative principles of devotional service, and a real devotee adheres to these principles strictly; yet he always thinks of his particular attachment.
"The word mat-para is only used to refer to persons who are satisfied with the idea of becoming My adherents alone. They consider that I am their soul, I am their friend, I am their son, I am their master, I am their well-wisher, I am their God, and I am their supreme goal. My dear mother, time does not act on such devotees." In Bhakti-rasāmṛta-sindhu (1.2.308), Rūpa Gosvāmī offers his respectful obeisances to those who always think of Kṛṣṇa as He is, and His relation as son, well-wisher, brother, father, friend, etc. Whoever follows the principles of devotional service with attachment and follows a particular devotee of Vrajabhūmi certainly attains the highest perfection of love of Godhead in that spirit.
This process is summarized by Rūpa Gosvāmī in Bhakti-rasāmṛta-sindhu (1.4.15-16): The first requirement is faith; it is due to faith that one associates with pure devotees, and, by such association, develops devotional service. As devotional service develops, one's misgivings diminish. Then one is situated in firm conviction, and from that conviction he develops a taste for devotional service and advances to the stage of attachment, whereby he follows the regulative principles of devotional service. After that point, after one makes further progress, he attains the state called bhāva, which is permanent. When such love of God increases, it reaches the highest stage of love of Godhead."
The Lord then told Sanātana Gosvāmī that He had previously taught his younger brother, Rūpa Gosvāmī, at Prayāga (Allahabad). The Lord assured Sanātana Gosvāmī that He had empowered Rūpa Gosvāmī to spread the knowledge He had given him. The Lord then similarly ordered Sanātana Gosvāmī to write books on the transcendental loving service of the Lord, and He authorized him to excavate the different sites of Kṛṣṇa's pastimes in the district of Mathurā. Sanātana Gosvāmī was also advised to construct temples in Vṛndāvana and to write books on the principles of Vaiṣṇavism, as authorized by Lord Caitanya Himself. Sanātana Gosvāmī executed all these desires of the Lord—he constructed the temple of Madana-mohana at Vṛndāvana, and he wrote books on the principles of devotional service, such as Hari-bhakti-vilāsa. Lord Caitanya further taught Sanātana Gosvāmī how one can live in the material world while being in a complete relationship with Kṛṣṇa, and He also taught him that there is no necessity for dry renunciation. The purport of these instructions is that in the present age there are many persons who accept the renounced order of life but who are not spiritually advanced. Lord Caitanya did not approve of one's accepting sannyāsa without having perfect knowledge of Kṛṣṇa consciousness. Actually it is found that there are many so-called sannyāsīs whose actions are below those of ordinary men but who pass themselves off as being in the renounced order of life. Lord Caitanya Mahāprabhu did not accept such hypocrisy. He taught Sanātana Gosvāmī to write elaborately on the subject of devotional service in his different books.
The Supreme Personality of Godhead is the Absolute Truth, but He is manifested by the expansions of His different energies also. Those who follow the regulative principles of devotional service ultimately attain the Vaikuṇṭha planets in the spiritual world, but one who follows the principles of love in devotional service attains to the supreme abode, the highest planet in the spiritual world known as Kṛṣṇaloka or Goloka Vṛndāvana.
Anyone who is engaged in the devotional service of any form or extension of the Supreme Personality of Godhead is also called ātmārāma. All such devotees engage themselves either in the regulative principles of devotional service or in devotional service in transcendental love. These devotees are also divided into three categories: the associates, those perfected in devotional service, and those newly engaged in devotional service. Newly engaged devotees can be divided into two: those who have already attained attachment for the Lord and those who have not attained such attachment. When considered according to the two divisions of devotional service (namely regulative—and attachment in transcendental love) these classes of devotees become eight in number. By following the regulative principles of devotion, the perfect associates of the Lord are further divided into four classes: the servants, the friends, the parental superiors and the fiancees.
Just as some devotees are perfected by the execution of devotional service, so some of them are eternally perfect. Of those following the regulative principles of devotional service, there are the advanced and the beginners; and in the transcendental loving service of the Lord, there are sixteen types of devotees. Thus the ātmārāmas can be considered to exist in thirty-two divisions. If the words muni, nirgrantha, ca and api are applied to the thirty-two classes, then there are fifty-eight different types of devotees. All these devotees can be described by one word: ātmārāma. There may be many different kinds of trees standing in the forest, but the word "tree" describes them all.
Then Sanātana Gosvāmī, with folded hands, fell at the feet of Lord Caitanya and prayed. "My dear Lord," he said, "You have asked me to prepare the regulative principles of devotional service, but I belong to the lowest caste. I have no knowledge. I do not know how such an important task can be finished by me. If You will kindly give me some hints about the preparation of such a book on devotional service, it may be that I shall be qualified to write it."
When Sanātana Gosvāmī met Lord Caitanya at Benares, he learned the process and principles of devotional service during two months of continuous teaching. Lord Caitanya's instructions to Sanātana Gosvāmī have been described in the first part of this book. After receiving these teachings, Sanātana Gosvāmī was authorized to propagate the principles of devotional service and Śrīmad-Bhāgavatam. It was during this time that both Tapana Miśra and Candraśekhara Ācārya were feeling very sorry about the strong criticism against Lord Caitanya Mahāprabhu, and they came together and prayed for the Lord to meet the Māyāvādī sannyāsīs.
Nectar of Devotion
Thus the Kṛṣṇa consciousness movement is so nice that there is no need of even designating oneself brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha or sannyāsī. Let everyone be engaged in whatever occupation he now has. Simply let him worship Lord Kṛṣṇa by the result of his activities in Kṛṣṇa consciousness. That will adjust the whole situation, and everyone will be happy and peaceful within this world. In the Nārada-pañcarātra the regulative principles of devotional service are described as follows: "Any activities sanctioned in the revealed scriptures and aiming at the satisfaction of the Supreme Personality of Godhead are accepted by saintly teachers as the regulative principles of devotional service. If one regularly executes such service unto the Supreme Personality of Godhead under the direction of a bona fide spiritual master, then gradually he rises to the platform of serving in pure love of God."
Śrī Rūpa Gosvāmī also says that if one is regularly discharging devotional service, there will be no question of a falldown. But even if circumstantially there is some falldown, the Vaiṣṇava need have nothing to do with the prāyaścitta, the ritualistic ceremony for purification. If someone falls down from the principles of devotional service, he need not take to the prāyaścitta performances for reformation. He simply has to execute the rules and regulations for discharging devotional service, and this is sufficient for his reinstatement. This is the mystery of the Vaiṣṇava (devotional) cult.
The sixty-four items of devotional service should include all of our activities of body, mind and speech. As stated in the beginning, the regulative principle of devotional service enjoins that all of our senses must be employed in the service of the Lord. Exactly how they can be thus employed is described in the above sixty-four items. Now, Śrīla Rūpa Gosvāmī will give evidence from different scriptures supporting the authenticity of many of these points.
The purport is that one should not accept as a spiritual master someone who is fool number one, who has no direction according to the scriptural injunctions, whose character is doubtful, who does not follow the principles of devotional service, or who has not conquered the influence of the six sense-gratifying agents. The six agents of sense gratification are the tongue, the genitals, the belly, anger, the mind and words. Anyone who has practiced controlling these six is permitted to make disciples all over the world. To accept such a spiritual master is the crucial point for advancement in spiritual life. One who is fortunate enough to come under the shelter of a bona fide spiritual master is sure to traverse the path of spiritual salvation without any doubt.
In the Padma Purāṇa it is stated, "For one who has given up his material sense enjoyment and has accepted the principles of devotional service, the opulence of Viṣṇuloka (the kingdom of God) is awaiting."
In the Nāradīya Purāṇa it is directed, "One should not accept more than necessary if he is serious about discharging devotional service." The purport is that one should not neglect following the principles of devotional service, nor should one accept the rulings of devotional service which are more than what he can easily perform. For example, it may be said that one should chant the Hare Kṛṣṇa mantra at least one hundred thousand times daily on his beads. But if this is not possible, then one must minimize his chanting according to his own capacity. Generally, we recommend our disciples to chant at least sixteen rounds on their japa beads daily, and this should be completed. But if one is not even able to chant sixteen rounds, then he must make it up the next day. He must be sure to keep his vow. If he does not strictly follow this out, then he is sure to be negligent. That is offensive in the service of the Lord. If we encourage offenses, we shall not be able to make progress in devotional service. It is better if one fixes up a regulative principle according to his own ability and then follows that vow without fail. That will make him advanced in spiritual life.
Our vision is that Kṛṣṇa is everything. Kṛṣṇa is the cause and effect, and nothing belongs to us. Kṛṣṇa's things must be used in the service of Kṛṣṇa. That is our vision.
This does not mean, however, that we should give up the principles of discharging devotional service or neglect abiding by the rules and regulations prescribed therein. In the neophyte stage of devotion one must follow all the principles, regulated by the authority of the spiritual master. The acceptance and rejection of things should always be in pursuance of the devotional principles; not that one can independently manufacture some idea of what should be accepted or rejected. The spiritual master as the visible manifestation of Kṛṣṇa is necessary, therefore, to direct the devotee on behalf of the Supreme Personality of Godhead.
Śrīla Rūpa Gosvāmī says that the regulative principles of devotional service are sometimes described by authorities as the path of serving the Lord in opulence.
Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Vṛṣṇis and Vṛndāvana denizens are called rāgānugā devotees, which means that they are trying to attain to the perfection of those devotees. These rāgānugā devotees do not follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yaśodā, and they try to follow in their footsteps spontaneously. There is a gradual development of the ambition to become like a particular devotee, and this activity is called rāgānugā.
We must always remember, however, that such eagerness to follow in the footsteps of the denizens of Vraja (Vṛndāvana) is not possible unless one is freed from material contamination. In following the regulative principles of devotional service, there is a stage called anartha-nivṛtti, which means the disappearance of all material contamination. Sometimes someone is found imitating such devotional love, but factually he is not freed from anarthas, or unwanted habits. It has been seen that a so-called devotee proclaims himself a follower of Nanda, Yaśodā or the gopīs, while at the same time his abominable attraction for mundane sex life is visible. Such a manifestation of divine love is mere imitation and has no value. When one is actually spontaneously attracted to the loving principles of the gopīs, there will be found no trace of any mundane contamination in his character.
Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination can one actually aspire to follow in the footsteps of the devotees in Vṛndāvana.
This development of conjugal love can be possible only with those who are already engaged in following the regulative principles of devotional service, specifically in the worship of Rādhā and Kṛṣṇa in the temple. Such devotees gradually develop a spontaneous love for the Deity, and by hearing of the Lord's exchange of loving affairs with the gopīs, they gradually become attracted to these pastimes. After this spontaneous attraction becomes highly developed, the devotee is placed in either of the above-mentioned categories.
To clarify, in the previous chapters the symptoms of devotional service were explained along with instructions as to how we may execute devotional service with our present senses and gradually rise to the platform of ecstasy in spontaneous love. And the two kinds of devotional service—namely devotional service through regulative principles and through spontaneous love—were discussed. Within the stage of the regulative principles of devotional service there are two divisions—namely executive and effective. This effective portion of devotional service is called bhāva, or ecstasy.
Elevation to this stage of ecstasy can be possible in two ways. One way is by constant association with pure devotees. The other way is by the special mercy of Kṛṣṇa or by the mercy of a pure devotee of Kṛṣṇa. Elevation to the ecstatic stage of life is generally attained through association with pure devotees, while elevation to that stage by the special mercy of Kṛṣṇa or His devotee is very rare. The purport is that one should execute devotional service rigidly in the association of devotees so that there will be certainty in raising oneself to that ecstatic position. In special cases, of course, there is special favor from Kṛṣṇa, and although we should always expect that, we should not sit idly and simply wait for Kṛṣṇa's special mercy; the regular duties must be performed. It is just as when, sometimes, it is found that a person who never attended school or college may be recognized as a great scholar, or an honorary degree from great universities may be offered to him. But this does not mean that one should avoid school and expect to automatically receive an honorary degree from some university. Similarly, one should devoutly execute the regulative principles of devotional service and at the same time hope for Kṛṣṇa's favor or for His devotee's favor.
An example of rising to the stage of ecstatic love by executing the regulative principles of devotional service is given in the life story of Nārada, which is described to Vyāsadeva in Śrīmad-Bhāgavatam. Nārada tells there of his previous life and how he developed to the stage of ecstatic love. He was engaged in the service of great devotees and used to hear their talks and songs. Because he had the opportunity to hear these pastimes and songs of Kṛṣṇa from the mouths of pure devotees, he became very attracted within his heart. Because he had become so eager to hear these topics, he gradually developed within himself an ecstatic love for Kṛṣṇa. This ecstatic love is prior to the pure love of Kṛṣṇa, because in the next verse Nārada confirms that by the gradual process of hearing from the great sages he developed love of Godhead. In that connection, Nārada continues to say in the First Canto, Fifth Chapter, verse 28, of the Bhāgavatam, "First I passed my days in the association of the great sages during the rainy autumn season. Every morning and evening I heard them while they were singing and chanting the Hare Kṛṣṇa mantra, and thus my heart gradually became purified. As soon as I heard them with great attention, the influence of the modes of material ignorance and passion disappeared, and I became firmly fixed in devotional service to the Lord."
As far as heartfelt wishes are concerned, there is a statement in the Śuka-saṁhitā where Nārada tells Śrīla Vyāsadeva, "You have a son who is the greatest devotee of the Personality of Godhead, and I can observe that without any following of the regulative principles of devotional service, he is already enriched with many of the symptoms achieved by the execution of devotional service after many, many births."
The strong conviction that one will certainly receive the favor of the Supreme Personality of Godhead is called in Sanskrit āśā-bandha. Āśā-bandha means to continue to think, "Because I'm trying my best to follow the routine principles of devotional service, I am sure that I will go back to Godhead, back to home."
This imitative attachment can be divided into two headings—namely, shadow attachment and parā (transcendental) attachment. If someone, without undergoing the regulative principles of devotional service or without being guided by a bona fide spiritual master, shows such imitative attachment, this is called shadow attachment. Sometimes it is found that a person actually attached to material enjoyment or salvation has the good fortune to associate with pure devotees while they are engaged in chanting the holy name of the Lord. By the good grace of the Lord one may also cooperate and join in the chanting. At that time, simply by the association of such pure devotees, the moonlike rays from their hearts reflect on him, and by the influence of the pure devotees he may show some likeness of attachment caused by inquisitiveness, but this is very flickering. And if by the manifestation of such shadow attachment one feels the disappearance of all material pangs, then it is called parā attachment.
When one's desire to love Kṛṣṇa in one's particular relationship becomes intensified, this is known as pure love of Godhead. In the beginning a devotee is engaged in the regulative principles of devotional service by the order of his spiritual master. When one thereby becomes completely purified of all material contamination, there develops an attachment and taste for devotional service. This taste and attachment, when gradually intensified in the course of time, becomes love. The word love can be actually applied only in relationship with the Personality of Godhead. In the material world, love is not applicable at all. What goes on under the name of love in the material world is nothing but lust. There is a gulf of difference between love and lust, like the difference between gold and iron. In the Nārada-pañcarātra it is clearly stated that when lust is completely transferred to the Supreme Godhead and the concept of kinship is completely reposed in Him, such is accepted as pure love of God by great authorities like Bhīṣma, Prahlāda, Uddhava and Nārada.
Ecstatic love of Godhead can be potently invoked simply by following the rules and regulations of devotional service as they are prescribed in scriptures, under the direction of a bona fide spiritual master. In the Eleventh Canto, Second Chapter, verse 40, of Śrīmad-Bhāgavatam, this ecstatic love, born of the execution of regulative devotional service, is explained: "A devotee, in the course of executing the regulative principles of devotional service, develops his natural Kṛṣṇa consciousness, and being thus softened at heart he chants and dances like a madman. While performing chanting of the holy name of the Lord, he sometimes cries, sometimes talks wildly, sometimes sings and sometimes—without caring for any outsider—dances like a madman."
Generally, a devotee who has achieved the causeless mercy of the Lord on account of following the strict rules and regulations of devotional service becomes attracted by the supreme greatness of the Lord, by the transcendental beauty of the Lord and by the spontaneous execution of devotional service. To be more clear, by executing the regulative principles of devotional service one can fully appreciate the transcendental beauty of the Lord. In any case, such exalted positions are possible only by the extraordinary mercy of the Lord upon the devotee.
There are many societies and associations of pure devotees, and if someone with just a little faith begins to associate with such societies, his advancement to pure devotional service is rapid. The influence of a pure devotee is such that if someone comes to associate with him with a little faith, one gets the chance of hearing about the Lord from authoritative scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam. Thus, by the mercy of the Lord, who is situated in everyone's heart, one gradually develops his faith in the descriptions of such authoritative scriptures. This is the first stage of association with pure devotees. In the second stage, after one becomes a little advanced and mature, he automatically offers to follow the principles of devotional service under the guidance of the pure devotee and accepts him as the spiritual master. In the next stage, under the guidance of the spiritual master, the devotee executes regulative devotional service, and as a result of such activities, he becomes freed from all unwanted occupations. When he is freed from unwanted occupations, his faith becomes steadily fixed, and he develops a transcendental taste for devotional service, then attachment, then ecstasies, and in the last stage there is pure love of Godhead. These are the different stages of the development of pure love.
The gradual process of development to the stage of devotional service is explained in Śrīmad-Bhāgavatam, First Canto: "The beginning is to hear about Lord Kṛṣṇa in the association of devotees who have themselves cleansed their hearts by association. Hearing about the transcendental activities of the Lord will result in one's feeling transcendental bliss always." It is also explained in Bhagavad-gītā that for one who has actually come to the spiritual platform, the first symptom visible will be that he is always joyful. This joyous life is attained by one's reaction to reading Bhagavad-gītā or Śrīmad-Bhāgavatam, or else from associating with persons who are very interested in the spiritual life of Kṛṣṇa consciousness—specifically those who have made the determination to achieve the favor of Govinda by being engaged in transcendental loving service at His lotus feet. Being encouraged by such a feeling, one who is constantly engaged in discharging the regulative principles of devotional service in such a way as to please the Supreme Personality of Godhead develops two principles of compelling force, which come under the heading of vibhāva. Thus one enjoys transcendental bliss.
There is the following nice statement in the Third Canto, Fifteenth Chapter, verse 25, of Śrīmad-Bhāgavatam, describing a devotee who achieves perfection by regularly executing devotional service: A person who is freed from the false egotism of material existence, or an advanced mystic, is eligible to enter into the kingdom of God, known as Vaikuṇṭha. Such a mystic becomes so joyful by constant execution of the regulative principles of devotional service that he thereby achieves the special favor of the Supreme Lord. Yamarāja, the mighty superintendent of death, is afraid to go near such a devotee; so we can imagine the potency of advanced devotional service, especially when devotees sit together and engage in talking of the pastimes of the Supreme Personality of Godhead. Those devotees express their feelings in such a way that they automatically melt with ecstasy, and many transcendental symptoms become manifested in their bodies. Anyone desiring advancement in devotional service must follow in the footsteps of such devotees.
It is described that Kṛṣṇa, the enemy of Kaṁsa, has sixty-four transcendental qualities, and all of the ever-liberated souls who accompany the Lord have the first fifty-five of the qualities, without any doubt. Such devotees are related to the Supreme Personality of Godhead in any of five transcendental mellows—namely neutrality, servitorship, friendship, parenthood and conjugal love. These relationships with the Lord are eternal, and therefore nitya-siddha devotees do not have to strive to attain the perfectional stage by executing regulative devotional principles. They are eternally qualified to serve Kṛṣṇa.
The qualifications of a saintly person are described in the Bhakti-rasāmṛta-sindhu as follows. A saintly person is one who understands fully that simply by discharging devotional service he can become confident of liberation. He is always situated in the regulative principles of devotional life and at the same time aspires to be liberated from material entanglement.
Nectar of Instruction
If one strictly follows the advice given in this verse by Śrīla Rūpa Gosvāmī—namely, being enthusiastic, being confident, being patient, giving up the association of unwanted persons, following the regulative principles and remaining in the association of devotees—one is sure to advance in devotional service. In this regard Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that the cultivation of knowledge by philosophical speculation, the collection of mundane opulence by the advancement of fruitive activities, and the desire for yoga-siddhis, material perfections, are all contrary to the principles of devotional service. One has to become thoroughly callous to such nonpermanent activities and turn his intention instead to the regulative principles of devotional service.
Unless one is very advanced, he is unable to utilize everyone's contribution to further the Kṛṣṇa consciousness movement; therefore on principle one should not accept charity from the Māyāvādīs or atheists. Indeed, Śrī Caitanya Mahāprabhu has forbidden devotees to associate even with ordinary men who are too addicted to material sense gratification.
The conclusion is that we should always keep company with devotees, observe the regulative devotional principles, follow in the footsteps of the ācāryas and in full obedience carry out the orders of the spiritual master. In this way we shall be able to develop our devotional service and dormant Kṛṣṇa consciousness.
Krsna, The Supreme Personality of Godhead
While attempting to write this book, Kṛṣṇa, let me first offer my respectful obeisances unto my spiritual master, Oṁ Viṣṇupāda 108 Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Prabhupāda. Then let me offer my respectful obeisances to the ocean of mercy, Lord Śrī Kṛṣṇa Caitanya Mahāprabhu. He is the Supreme Personality of Godhead, Kṛṣṇa Himself, appearing in the role of a devotee just to distribute the highest principles of devotional service.
On the arrival of the autumn season, all the cows, deer, birds and females in general become pregnant, because in that season all the husbands generally become impelled by sex desire. Such pregnant females are exactly like the transcendentalists who, by the grace of the Supreme Lord, are bestowed with the benediction of their destinations in life. Śrīla Rūpa Gosvāmī has instructed in his Upadeśāmṛta that one should execute devotional service with great enthusiasm, patience and conviction and should follow the rules and regulations, keep oneself clean from material contamination and stay in the association of devotees. By following these six principles, one is sure to achieve the desired result of devotional service. For him who patiently follows the regulative principles of devotional service, the time will undoubtedly come when he will achieve the desired result, as the females reap results by becoming pregnant.
Sri Isopanisad
All the facilities suggested in this mantra can be easily obtained by constant contact with the personal feature of the Absolute Truth. Devotional service to the Lord consists essentially of nine transcendental activities: (1) hearing about the Lord, (2) glorifying the Lord, (3) remembering the Lord, (4) serving the lotus feet of the Lord, (5) worshiping the Lord, (6) offering prayers to the Lord, (7) serving the Lord, (8) enjoying friendly association with the Lord, and (9) surrendering everything unto the Lord. These nine principles of devotional service—taken all together or one by one—help a devotee remain constantly in touch with God. In this way, at the end of life it is easy for the devotee to remember the Lord. By adopting only one of these nine principles, the following renowned devotees of the Lord were able to achieve the highest perfection: (1) By hearing of the Lord, Mahārāja Parīkṣit, the hero of Śrīmad-Bhāgavatam, attained the desired result. (2) Just by glorifying the Lord, Śukadeva Gosvāmī, the speaker of Śrīmad-Bhāgavatam, attained his perfection. (3) By praying to the Lord, Akrūra attained the desired result. (4) By remembering the Lord, Prahlāda Mahārāja attained the desired result. (5) By worshiping the Lord, Pṛthu Mahārāja attained perfection. (6) By serving the lotus feet of the Lord, the goddess of fortune, Lakṣmī, attained perfection. (7) By rendering personal service to the Lord, Hanumān attained the desired result. (8) Through his friendship with the Lord, Arjuna attained the desired result. (9) By surrendering everything he had to the Lord, Mahārāja Bali attained the desired result.
Actually, the explanation of this mantra and of practically all the mantras of the Vedic hymns is summarized in the Vedānta-sūtra and properly explained in Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the mature fruit of the Vedic tree of wisdom. In Śrīmad-Bhāgavatam this particular mantra is explained in the questions and answers between Mahārāja Parīkṣit and Śukadeva Gosvāmī at the very beginning of their meeting. Hearing and chanting of the science of God is the basic principle of devotional life. The complete Bhāgavatam was heard by Mahārāja Parīkṣit and chanted by Śukadeva Gosvāmī. Mahārāja Parīkṣit inquired from Śukadeva because Śukadeva was a greater spiritual master than any great yogī or transcendentalist of his time.
Narada-bhakti-sutra (sutras 1 to 8 only)
The next stage is called anartha-nivṛtti, in which all the misgivings of material life are vanquished. A person gradually reaches this stage by regularly performing the primary principles of devotional service under the guidance of the spiritual master. There are many bad habits we acquire in the association of material contamination, chief of which are illicit sexual relationships, eating animal food, indulging in intoxication, and gambling. The first thing the expert spiritual master does when he engages his disciple in regulated devotional service is to instruct him to abstain from these four principles of sinful life.
| Page Title: | Principles of devotional service (Other books) |
| Compiler: | Labangalatika |
| Created: | 18 of Oct, 2010 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=44, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 44 |