Transcendental devotional service (BG and SB)

Expressions researched:
"devotional service is transcendental" |"transcendental activities of devotional service" |"transcendental activities, or devotional service" |"transcendental development in devotional service" |"transcendental devotional service" |"transcendental life of devotional service" |"transcendental loving devotional service" |"transcendental means of devotional service" |"transcendental platform of devotional service" |"transcendental position of devotional service" |"transcendental practice of devotional service" |"transcendental service. This devotional service" |"transcendental system of devotional service"

BG Chapters 7 - 12

The accidental falldown of a devotee from the path of saintly character does not make him abominable. On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections.

BG 9.30, Purport:

In the Nṛsiṁha Purāṇa the following statement is given:

bhagavati ca harāv ananya-cetā

bhṛśa-malino 'pi virājate manuṣyaḥ

na hi śaśa-kaluṣa-cchabiḥ kadācit

timira-parābhavatām upaiti candraḥ

The meaning is that even if one fully engaged in the devotional service of the Lord is sometimes found engaged in abominable activities, these activities should be considered to be like the spots that resemble the mark of a rabbit on the moon. Such spots do not become an impediment to the diffusion of moonlight. Similarly, the accidental falldown of a devotee from the path of saintly character does not make him abominable.

On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections. Devotional service is more or less a declaration of war against the illusory energy. As long as one is not strong enough to fight the illusory energy, there may be accidental falldowns. But when one is strong enough, he is no longer subjected to such falldowns, as previously explained. No one should take advantage of this verse and commit nonsense and think that he is still a devotee. If he does not improve in his character by devotional service, then it is to be understood that he is not a high devotee.

In the material conception of life there are such divisions, but for a person engaged in transcendental devotional service to the Lord there are not. Everyone is eligible for the supreme destination.

BG 9.32, Translation and Purport:

O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas (merchants) and śūdras (workers)—can attain the supreme destination.

It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower and higher classes of people. In the material conception of life there are such divisions, but for a person engaged in transcendental devotional service to the Lord there are not. Everyone is eligible for the supreme destination. In the Śrīmad-Bhāgavatam (2.4.18) it is stated that even the lowest, who are called caṇḍālas (dog-eaters), can be purified by association with a pure devotee. Therefore devotional service and the guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take to it. The most simple man taking shelter of the pure devotee can be purified by proper guidance. According to the different modes of material nature, men are classified in the mode of goodness (brāhmaṇas), the mode of passion (kṣatriyas, or administrators), the mixed modes of passion and ignorance (vaiśyas, or merchants), and the mode of ignorance (śūdras, or workers). Those lower than them are called caṇḍālas, and they are born in sinful families. Generally, the association of those born in sinful families is not accepted by the higher classes. But the process of devotional service is so strong that the pure devotee of the Supreme Lord can enable people of all the lower classes to attain the highest perfection of life. This is possible only when one takes shelter of Kṛṣṇa.

Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity.

BG 10.9, Purport:

In the preliminary stage of devotional service they relish the transcendental pleasure from the service itself, and in the mature stage they are actually situated in love of God. Once situated in that transcendental position, they can relish the highest perfection which is exhibited by the Lord in His abode. Lord Caitanya likens transcendental devotional service to the sowing of a seed in the heart of the living entity. There are innumerable living entities traveling throughout the different planets of the universe, and out of them there are a few who are fortunate enough to meet a pure devotee and get the chance to understand devotional service. This devotional service is just like a seed, and if it is sown in the heart of a living entity, and if he goes on hearing and chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, that seed fructifies, just as the seed of a tree fructifies with regular watering. The spiritual plant of devotional service gradually grows and grows until it penetrates the covering of the material universe and enters into the brahmajyoti effulgence in the spiritual sky. In the spiritual sky also that plant grows more and more until it reaches the highest planet, which is called Goloka Vṛndāvana, the supreme planet of Kṛṣṇa. Ultimately, the plant takes shelter under the lotus feet of Kṛṣṇa and rests there. Gradually, as a plant grows fruits and flowers, that plant of devotional service also produces fruits, and the watering process in the form of chanting and hearing goes on. This plant of devotional service is fully described in the Caitanya-caritāmṛta (Madhya-līlā, Chapter Nineteen).

SB Preface and Introduction

Transcendental devotional service has five stages of reciprocation.

SB Introduction:

Transcendental devotional service has five stages of reciprocation:

1. The self-realization stage just after liberation from material bondage is called the śānta, or neutral stage.

2. After that, when there is development of transcendental knowledge of the Lord's internal opulences, the devotee engages himself in the dāsya stage.

3. By further development of the dāsya stage, a respectful fraternity with the Lord develops, and above that a feeling of friendship on equal terms becomes manifest. Both these stages are called sākhya stage, or devotional service in friendship.

4. Above this is the stage of paternal affection toward the Lord, and this is called the vātsalya stage.

5. And above this is the stage of conjugal love, and this stage is called the highest stage of love of God, although there is no difference in quality in any of the above stages. The last stage of conjugal love of God is called the mādhurya stage.

SB Canto 1

When the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.

SB 1.5.34, Purport:

Fruitive work which has perpetually engaged the living being is compared to the banyan tree in the Bhagavad-gītā, for it is certainly very deeply rooted. As long as the propensity for enjoying the fruit of work is there, one has to continue the transmigration of the soul from one body or place to another, according to one's nature of work. The propensity for enjoyment may be turned into the desire for serving the mission of the Lord, By doing so, one's activity is changed into karma-yoga, or the way by which one can attain spiritual perfection while engaging in the work for which he has a natural tendency. Here the word ātmā indicates the categories of all fruitive work. The conclusion is that when the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.

The pāñcarātrika system has the most authorized codes for transcendental devotional service. Without the help of such codes, one cannot approach the Lord, certainly not by dry philosophical speculation.

SB 1.5.38, Purport:

In the Amarakośa Sanskrit dictionary the word mūrti carries import in twofold meanings, namely, form and difficulty. Therefore amūrtikam is explained by Ācārya Śrī Viśvanātha Cakravartī Ṭhākura as meaning "without difficulty." The transcendental form of eternal bliss and knowledge can be experienced by our original spiritual senses, which can be revived by chanting of the holy mantras, or transcendental sound representations. Such sound should be received from the transparent agency of the bona fide spiritual master, and the chanting may be practiced by the direction of the spiritual master. That will gradually lead us nearer to the Lord. This method of worship is recommended in the pāñcarātrika system, which is both recognized and authorized. The pāñcarātrika system has the most authorized codes for transcendental devotional service. Without the help of such codes, one cannot approach the Lord, certainly not by dry philosophical speculation. The pāñcarātrika system is both practical and suitable for this age of quarrel. The Pañcarātra is more important than the Vedānta for this modern age.

A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron. The influence of transcendental devotional service is like that.

SB 1.6.28, Purport:

Informed by the Personality of Godhead that he would be awarded a transcendental body befitting the Lord's association, Nārada got his spiritual body as soon as he quitted his material body. This transcendental body is free from material affinity and invested with three primary transcendental qualities, namely eternity, freedom from material modes, and freedom from reactions of fruitive activities. The material body is always afflicted with the lack of these three qualities. A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron. The influence of transcendental devotional service is like that. Therefore change of the body means stoppage of the reaction of three qualitative modes of material nature upon the pure devotee. There are many instances of this in the revealed scriptures. Dhruva Mahārāja and Prahlāda Mahārāja and many other devotees were able to see the Personality of Godhead face to face apparently in the same body. This means that the quality of a devotee's body changes from material to transcendence. That is the opinion of the authorized Gosvāmīs via the authentic scriptures. In the Brahma-saṁhitā it is said that beginning from the indra-gopa germ up to the great Indra, King of heaven, all living beings are subjected to the law of karma and are bound to suffer and enjoy the fruitive results of their own work. Only the devotee is exempt from such reactions, by the causeless mercy of the supreme authority, the Personality of Godhead.

Śrī Nārada Muni is the prime authority for transcendental devotional service of the Lord. All the great authorities in the devotional service of the Lord follow in the footsteps of Nārada Muni in the order of the Nārada-bhakti-sūtra, and therefore all the devotees of the Lord are unhesitatingly qualified to enter into the kingdom of God, Vaikuṇṭha.

SB 1.6.31, Purport:

As stated in the Bhagavad-gītā, there are three divisions of the material spheres, namely the ūrdhva-loka (topmost planets), madhya-loka (midway planets) and adho-loka (downward planets). Beyond the ūrdhva-loka planets, that is to say above the Brahmaloka, are the material coverings of the universes, and above that is the spiritual sky, which is unlimited in expansion, containing unlimited self-illuminated Vaikuṇṭha planets inhabited by God Himself along with His associates, who are all eternally liberated living entities. Śrī Nārada Muni could enter all these planets in both the material and spiritual spheres without restriction, as much as the almighty Lord is free to move personally in any part of His creation. In the material world the living beings are influenced by the three material modes of nature, namely goodness, passion and ignorance. But Śrī Nārada Muni is transcendental to all these material modes, and thus he can travel everywhere unrestricted. He is a liberated spaceman. The causeless mercy of Lord Viṣṇu is unparalleled, and such mercy is perceived by the devotees only by the grace of the Lord. Therefore, the devotees never fall down, but the materialists, i.e., the fruitive workers and the speculative philosophers, do fall down, being forced by their respective modes of nature. The ṛṣis, as above mentioned, cannot enter into the transcendental world like Nārada. This fact is disclosed in the Narasiṁha Purāṇa. Ṛṣis like Marīci are authorities in fruitive work, and ṛṣis like Sanaka and Sanātana are authorities in philosophical speculations. But Śrī Nārada Muni is the prime authority for transcendental devotional service of the Lord. All the great authorities in the devotional service of the Lord follow in the footsteps of Nārada Muni in the order of the Nārada-bhakti-sūtra, and therefore all the devotees of the Lord are unhesitatingly qualified to enter into the kingdom of God, Vaikuṇṭha.

When the transcendental devotional service is mixed with a subordinate process, it is no longer transcendental but is called mixed devotional service.

SB 1.6.35, Purport:

The whole idea is that without devotional service of the Lord, neither the yoga system nor dry philosophical speculation can ever become successful. Pure devotional service of the Lord, without being tinged with fruitive work, mystic yoga or speculative philosophy, is the foremost procedure to attain self-realization. Such pure devotional service is transcendental in nature, and the systems of yoga and jñāna are subordinate to such a process. When the transcendental devotional service is mixed with a subordinate process, it is no longer transcendental but is called mixed devotional service. Śrīla Vyāsadeva, the author of Śrīmad-Bhāgavatam, will gradually develop all these different systems of transcendental realization in the text.

The transcendental system of devotional service is also free. It may or may not develop in a particular person even after he undergoes all the detailed formulas.

SB 1.6.37, Purport:

Every living being is anxious for full freedom because that is his transcendental nature. And this freedom is obtained only through the transcendental service of the Lord. Illusioned by the external energy, everyone thinks that he is free, but actually he is bound up by the laws of nature. A conditioned soul cannot freely move from one place to another even on this earth, and what to speak of one planet to another. But a full-fledged free soul like Nārada, always engaged in chanting the Lord's glory, is free to move not only on earth but also in any part of the universe, as well as in any part of the spiritual sky. We can just imagine the extent and unlimitedness of his freedom, which is as good as that of the Supreme Lord. There is no reason or obligation for his traveling, and no one can stop him from his free movement. Similarly, the transcendental system of devotional service is also free. It may or may not develop in a particular person even after he undergoes all the detailed formulas. Similarly, the association of the devotee is also free. One may be fortunate to have it, or one may not have it even after thousands of endeavors. Therefore, in all spheres of devotional service, freedom is the main pivot. Without freedom there is no execution of devotional service. The freedom surrendered to the Lord does not mean that the devotee becomes dependent in every respect. To surrender unto the Lord through the transparent medium of the spiritual master is to attain complete freedom of life.

Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti.

SB 1.7.10, Purport:

Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.

SB 1.8.20, Translation:

You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?

Out of the nine different transcendental means of devotional service to the Lord prescribed in the Bhāgavatam, either all of them, or some of them or even one of them are equally beneficial if properly discharged.

SB 1.12.3, Purport:

Śukadeva Gosvāmī imparted transcendental knowledge to Mahārāja Parīkṣit during the remaining seven days of his life, and Mahārāja Parīkṣit heard him properly, just like an ardent student. The effect of such a bona fide hearing and chanting of Śrīmad-Bhāgavatam was equally shared by both the hearer and the chanter. Both of them were benefited. Out of the nine different transcendental means of devotional service to the Lord prescribed in the Bhāgavatam, either all of them, or some of them or even one of them are equally beneficial if properly discharged. Mahārāja Parīkṣit and Śukadeva Gosvāmī were serious performers of the first two important items, namely the process of chanting and the process of hearing, and therefore both of them were successful in their laudable attempt.

Kuntī fully engaged herself in the transcendental devotional service of the Lord which guarantees one a passport for going back to Godhead after quitting this present material body.

SB 1.15.33, Purport:

As Mahārāja Yudhiṣṭhira decided to prepare to go back to Godhead, so also Kuntī decided, and thus she fully engaged herself in the transcendental devotional service of the Lord which guarantees one a passport for going back to Godhead after quitting this present material body. The beginning of devotional service to the Lord is the beginning of spiritualizing the present body, and thus an unalloyed devotee of the Lord loses all material contact in the present body. The abode of the Lord is not a myth, as is thought by the unbelievers or ignorant people, but one cannot reach there by any material means like a sputnik or space capsule. But one can certainly reach there after leaving this present body, and one must prepare himself to go back to Godhead by practicing devotional service. That guarantees a passport for going back to Godhead, and Kuntī adopted it.

SB Canto 2

When one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service to the Lord is always based on love of God and is distinct from the nature of routine service as prescribed in karma-yoga, jñāna-yoga or dhyāna-yoga.

SB 2.4.16, Purport:

Knowledge of the self is the first step in spiritual realization, which is called confidential knowledge, and a step further is God realization, which is called more confidential knowledge. The culmination of the knowledge of Bhagavad-gītā is God realization, and when one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service to the Lord is always based on love of God and is distinct from the nature of routine service as prescribed in karma-yoga, jñāna-yoga or dhyāna-yoga. In the Bhagavad-gītā there are different instructions for such men of different categories, and there are various descriptions for varṇāśrama-dharma, sannyāsa-dharma, yati-dharma, the renounced order of life, controlling the senses, meditation, perfection of mystic powers, etc., but one who fully surrenders unto the Lord to render service unto Him, out of spontaneous love for Him, factually assimilates the essence of all knowledge described in the Vedas. One who adopts this method very skillfully attains perfection of life at once.

With the proportionate improvement of such transcendental devotional service, the devotee makes definite progress toward brahma-gatim or ātma-gatim, and ultimately attains kapilasya gatim, or the abode of the Lord, without difficulty.

SB 2.7.3, Purport:

This contamination by the material modes can be washed off completely by knowledge, renunciation and devotional service. Devotional service to the Lord is the ultimate issue, and therefore those who are directly engaged in the devotional service of the Lord not only acquire the necessary knowledge in spiritual science, but also attain detachment from material connection and are thus promoted to the kingdom of God by complete liberation, as stated in the Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

Even in the nonliberated stage, a living entity can be directly engaged in the transcendental loving service of the Personality of Godhead Lord Kṛṣṇa or His plenary expansions like Rāma and Narasiṁha. Thus, with the proportionate improvement of such transcendental devotional service, the devotee makes definite progress toward brahma-gatim or ātma-gatim, and ultimately attains kapilasya gatim, or the abode of the Lord, without difficulty. The antiseptic potency of devotional service to the Lord is so great that it can neutralize the material infection even in the present life of a devotee. A devotee does not need to wait for his next birth for complete liberation.

The preliminary qualification for entering into the devotional service of the Lord is that one become a willing cooperator, and as such one should voluntarily cooperate with persons who are already engaged in the transcendental devotional service of the Lord.

SB 2.7.19, Purport:

The devotee and devotional service are two correlative terms. Unless one is inclined to be a devotee of the Lord, he cannot enter into the intricacies of devotional service. Lord Śrī Kṛṣṇa wanted to explain the Bhagavad-gītā, which is the science of devotional service, unto Śrī Arjuna because Arjuna was not only His friend but a great devotee as well. The whole process is that all living entities, being constitutionally parts and parcels of the supreme living being, the Absolute Personality of Godhead, have proportionately minute independence of action also. So the preliminary qualification for entering into the devotional service of the Lord is that one become a willing cooperator, and as such one should voluntarily cooperate with persons who are already engaged in the transcendental devotional service of the Lord. By cooperating with such persons, the prospective candidate will gradually learn the techniques of devotional service, and with the progress of such learning one becomes proportionately free from the contamination of material association. Such a purificatory process will establish the prospective candidate in firm faith and gradually elevate him to the stage of transcendental taste for such devotional service. Thus he acquires a genuine attachment for the devotional service of the Lord, and his conviction carries him on to the point of ecstasy, just prior to the stage of transcendental love.

SB 2.7.52, Translation:

Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies.

Unmixed devotional service is transcendental and is called parā bhakti. It alone can promote a person to the transcendental kingdom of God.

SB 2.8.14, Purport:

According to the statement of the Bhagavad-gītā (9.25), persons trying to qualify themselves for promotion to the higher, heavenly planets can go there; similarly, persons trying for the Pitṛlokas can go there; similarly, persons trying to improve the conditions on this earth can also do that, and persons who are engaged in going back home, back to Godhead, can achieve that result. The various actions and reactions of work in the mode of goodness are generally known as pious work with devotional service, culture of knowledge with devotional service, mystic powers with devotional service and (at last) devotional service unmixed with any other varieties of goodness. This unmixed devotional service is transcendental and is called parā bhakti. It alone can promote a person to the transcendental kingdom of God. Such a transcendental kingdom is not a myth, but is as factual as the moon. One must have transcendental qualities to understand the kingdom of God and God Himself.

Transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch.

SB 2.9.35, Purport:

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga.

In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva.

SB 2.9.36, Purport:

Śrīla Jīva Gosvāmī Prabhupāda therefore comments on the words sarvatra sarvadā in the sense that the principles of bhakti-yoga, or devotional service to the Lord, are apt in all circumstances; i.e., bhakti-yoga is recommended in all the revealed scriptures, it is performed by all authorities, it is important in all places, it is useful in all causes and effects, etc. As far as all the revealed scriptures are concerned, he quotes from the Skanda Purāṇa on the topics of Brahmā and Nārada as follows:

saṁsāre 'smin mahā-ghore

janma-mṛtyu-samākule

pūjanaṁ vāsudevasya

tārakaṁ vādibhiḥ smṛtam

In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva. This is accepted by all classes of philosophers.

Adoption of the transcendental devotional service of the Lord has no limit, nor is there fear of falling down. The process automatically reaches the final stage by the grace of the Lord.

SB 2.9.36, Purport:

As far as fruitive work is concerned, it is limited to an enjoyable body; as far as yoga is concerned, it is limited to the acquirement of mystic power; as far as empiric philosophy is concerned, it is limited to the attainment of transcendental knowledge; and as far as transcendental knowledge is concerned, it is limited to attainment of salvation. Even if they are adopted, there is every chance of discrepancies in discharging the particular type of functions. But adoption of the transcendental devotional service of the Lord has no limit, nor is there fear of falling down. The process automatically reaches the final stage by the grace of the Lord. In the preliminary stage of devotional service there is an apparent requisite for knowledge, but in the higher stage there is no necessity of such knowledge. The best and guaranteed path of progress is therefore engagement in bhakti-yoga, pure devotional service.

The material gross and subtle forms are simply due to the conditioned soul's ignorance and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. This devotional service is transcendental attraction for the Supreme on account of His being the source of all pleasing humors.

SB 2.10.6, Purport:

The material conditional bodies develop out of the living entities' forgetfulness of their relationship with Godhead, and during the course of the cosmic manifestation, the conditioned souls are given a chance to revive their original status of life with the help of revealed scriptures, so mercifully compiled by the Lord in His different incarnations. Reading or hearing of such transcendental literatures helps one become liberated even in the conditional state of material existence. All the Vedic literatures aim at devotional service to the Personality of Godhead, and as soon as one is fixed upon this point, he at once becomes liberated from conditional life. The material gross and subtle forms are simply due to the conditioned soul's ignorance and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. This devotional service is transcendental attraction for the Supreme on account of His being the source of all pleasing humors. Everyone is after some pleasure of humor for enjoyment, but does not know the supreme source of all attraction (raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati). The Vedic hymns inform everyone about the supreme source of all pleasure; the unlimited fountainhead of all pleasure is the Personality of Godhead, and one who is fortunate enough to get this information through transcendental literatures like Śrīmad-Bhāgavatam becomes permanently liberated to occupy his proper place in the kingdom of God.

SB Canto 3

SB 3.5.4, Translation:

Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.

By properly studying the Vedas one becomes conscious of his position and thus takes to the transcendental devotional service of the Lord and is gradually promoted to the spiritual sky.

SB 3.6.3, Purport:

Every individual soul remains unconscious after the dissolution of the creation and thus enters into the Lord with His material energy. These individual living entities are conditioned souls everlastingly, but in each and every material creation they are given a chance to liberate themselves and become free souls. They are all given a chance to take advantage of the Vedic wisdom and find out what is their relationship with the Supreme Lord, how they can be liberated, and what the ultimate profit is in such liberation. By properly studying the Vedas one becomes conscious of his position and thus takes to the transcendental devotional service of the Lord and is gradually promoted to the spiritual sky.

One has to follow in the footsteps of great sages and devotees like Maitreya and Vidura, Mahārāja Parīkṣit and Śukadeva Gosvāmī, and engage in the transcendental devotional service of the Lord if one would know His ultimate feature.

SB 3.6.40, Purport:

The only method for understanding the Supreme Truth is devotional service, as stated in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Only by devotional service can one know that the ultimate truth is the Personality of Godhead and that Brahman and Paramātmā are only His partial features. This is confirmed in this verse by the great sage Maitreya. With devotion he offers his sincere surrender, namaḥ, to the Supreme Personality of Godhead, bhagavate. One has to follow in the footsteps of great sages and devotees like Maitreya and Vidura, Mahārāja Parīkṣit and Śukadeva Gosvāmī, and engage in the transcendental devotional service of the Lord if one would know His ultimate feature, which is above Brahman and Paramātmā.

The path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge.

SB 3.7.14, Purport:

Two different methods for controlling the material senses are recommended in the Vedic scriptural wisdom. One of them is the process of jñāna, or the path of philosophical understanding of the Supreme—Brahma, Paramātmā and Bhagavān. The other is that of direct engagement in the transcendental loving devotional service of the Lord. Of these two most popular methods, the path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge. The two stages of executing devotional service are, first, the stage of practicing devotional service with our present senses under the regulations of the recognized scriptures and, second, attaining sincere attachment for serving the particles of the dust of the lotus feet of the Lord. The first stage is called sādhana-bhakti, or devotional service for the neophyte, which is rendered under the direction of a pure devotee, and the second stage is called rāga-bhakti, in which the mature devotee automatically takes to the various services of the Lord out of sincere attachment. The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result.

There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva.

SB 3.14.48, Purport:

There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva. Continual perfect love of Godhead is called sthāyi-bhāva, and when it is performed in a particular type of transcendental relationship it is called anubhāva. But the stage of mahābhāva is visible amongst the personal pleasure potential energies of the Lord. It is understood that the grandson of Diti, namely Prahlāda Mahārāja, would constantly meditate on the Lord and reiterate His activities. Because he would constantly remain in meditation, he would easily transfer himself to the spiritual world after quitting his material body. Such meditation is still more conveniently performed by chanting and hearing the holy name of the Lord. This is especially recommended in this age of Kali.

Those who are not liberated from material bondage cannot understand transcendental devotional service.

SB 3.21.34, Purport:

Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gītā it is clearly stated, yatatām api siddhānām (BG 7.3). There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhūta (SB 4.30.20) or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord.

When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vāsudeva.

SB 3.24.45, Translation and Purport:

He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vāsudeva, the omniscient Supersoul within everyone.

When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vāsudeva. Self-realization does not mean that because the Supreme Soul and the individual soul are both souls they are equal in every respect. The individual soul is prone to be conditioned, and the Supreme Soul is never conditioned. When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhātmā, self-realization, or mukta-bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā. Māyā always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of māyā.

Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.

SB 3.25.25, Purport:

Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. Nondevotees cannot appreciate Kṛṣṇa consciousness by reading the Śrīmad-Bhāgavatam or any other Vedic literature wherein the activities of the Lord are described; they think that these activities are fictional, manufactured stories because spiritual life is not explained to them in the proper mood. To understand the personal activities of the Lord, one has to seek the association of devotees, and by such association, when one contemplates and tries to understand the transcendental activities of the Lord, the path to liberation is open, and he is freed. One who has firm faith in the Supreme Personality of Godhead becomes fixed, and his attraction for association with the Lord and the devotees increases. Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.

The topmost religious practice is that by which one can attain to the transcendental devotional service of the Lord, without reason or cause.

SB 3.28.3, Purport:

It is recommended herein that religious practice for economic development or the satisfaction of sense desires should be avoided. Religious practices should be executed only to gain freedom from the clutches of material nature. It is stated in the beginning of Śrīmad-Bhāgavatam that the topmost religious practice is that by which one can attain to the transcendental devotional service of the Lord, without reason or cause. Such religious practice is never hampered by any impediments, and by its performance one actually becomes satisfied. Here this is recommended as mokṣa-dharma, religious practice for salvation, or transcendence of the clutches of material contamination. Generally people execute religious practices for economic development or sense gratification, but that is not recommended for one who wants to advance in yoga.

Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities.

SB 3.29.10, Purport:

The brāhmaṇas, kṣatriyas, vaiśyas and śūdras, along with the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, are the members of the eight divisions of varṇas and āśramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmārpaṇam, duties performed for the satisfaction of the Lord. If there is any inebriety or fault, it is atoned for by this offering process. But if this offering process is in the mode of goodness rather than in pure devotion, then the interest is different. The four āśramas and the four varṇas act for some benefit in accordance with their personal interests. Therefore such activities are in the mode of goodness; they cannot be counted in the category of pure devotion. Pure devotional service as described by Rūpa Gosvāmī is free from all material desires. Anyābhilāṣitā-śūnyam (CC Madhya 19.167). There can be no excuse for personal or material interest. Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities.

SB 3.32.22, Translation:

My dear mother, I therefore advise that you take shelter of the Supreme Personality of Godhead, for His lotus feet are worth worshiping. Accept this with all devotion and love, for thus you can be situated in transcendental devotional service.

Devotional service mixed with the modes of material nature is a means for material existence, whereas devotional service without desires for fruitive result and without attempts for empirical philosophical research is pure, transcendental devotional service.

SB 3.32.37, Purport:

The process of bhakti-yoga, devotional service, is the main river flowing down towards the sea of the Absolute Truth, and all other processes mentioned are just like tributaries. Lord Kapila is summarizing the importance of the process of devotional service. Bhakti-yoga, as described before, is divided into four divisions, three in the material modes of nature and one in transcendence, which is untinged by the modes of material nature. Devotional service mixed with the modes of material nature is a means for material existence, whereas devotional service without desires for fruitive result and without attempts for empirical philosophical research is pure, transcendental devotional service.

SB Canto 4

By hearing the activities of pious Dhruva, one can enhance one's faith in God and can directly connect with the Supreme Personality of Godhead, and thus one can very soon be elevated to the transcendental platform of devotional service.

SB 4.8.8, Purport:

The great sage Maitreya wanted to describe the pious activities of the kings. Priyavrata was the first son of Svāyambhuva Manu, and Uttānapāda was the second, but the great sage Maitreya immediately began to speak of Dhruva Mahārāja, the son of Uttānapāda, because Maitreya was very eager to describe pious activities. The incidents in the life of Dhruva Mahārāja are very attractive for devotees. From his pious actions, one can learn how one can detach himself from material possessions and how one can enhance one's devotional service by severe austerities and penances. By hearing the activities of pious Dhruva, one can enhance one's faith in God and can directly connect with the Supreme Personality of Godhead, and thus one can very soon be elevated to the transcendental platform of devotional service. The example of Dhruva Mahārāja's austerities can immediately generate a feeling of devotional service in the hearts of the hearers.

Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees.

SB 4.9.11, Translation and Purport:

Dhruva Mahārāja continued: O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in Your transcendental loving service constantly, as the waves of a river constantly flow. Such transcendental devotees are completely situated in an uncontaminated state of life. By the process of devotional service I shall surely be able to cross the nescient ocean of material existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which are eternally existent.

The significant point in Dhruva Mahārāja's statement is that he wanted the association of pure devotees. Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees. We have therefore established the International Society for Krishna Consciousness. Anyone who is trying to be aloof from this Krishna Consciousness Society and yet engage in Kṛṣṇa consciousness is living in a great hallucination, for this is not possible. From this statement by Dhruva Mahārāja it is clear that unless one is associated with devotees, his devotional service does not mature; it does not become distinct from material activities.

Engagement in the transcendental loving devotional service of the Lord can make anyone, however sinful he may be, fit to return home, back to Godhead.

SB 4.14.46, Purport:

The Naiṣādas are not allowed to live in cities and towns because they are sinful by nature. As such, their bodies are very ugly, and their occupations are also sinful. We should, however, know that even these sinful men (who are sometimes called Kirātas) can be delivered from their sinful condition to the topmost Vaiṣṇava platform by the mercy of a pure devotee. Engagement in the transcendental loving devotional service of the Lord can make anyone, however sinful he may be, fit to return home, back to Godhead. One has only to become free from all contamination by the process of devotional service. In this way everyone can become fit to return home, back to Godhead. This is confirmed by the Lord Himself in Bhagavad-gītā (9.32):

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

"O son of Pṛthā, those who take shelter of Me, though they be of lower birth—women, vaiśyas (merchants), as well as śūdras (workers)—can approach the supreme destination."

The activities Arjuna was advised to perform were the transcendental activities of devotional service.

SB 4.20.5, Purport:

Whatever we desire or perform under the bodily conception is all illusion. In other words, Lord Viṣṇu informed Pṛthu Mahārāja that although the sacrificial performances set an example for ordinary people, there was no need for such sacrificial performances as far as his personal self was concerned. As confirmed in Bhagavad-gītā (2.45):

traiguṇya-viṣayā vedā

nistraiguṇyo bhavārjuna

nirdvandvo nitya-sattva-stho

niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self."

The ritualistic performances recommended in the Vedas mainly depend on the three modes of material nature. Consequently Arjuna was advised to transcend the Vedic activities. The activities Arjuna was advised to perform were the transcendental activities of devotional service.

Athāto brahma jijñāsā means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman. Then he can be situated in the transcendental devotional service—śravaṇaṁ kīrtanaṁ viṣṇoḥ. To increase attachment for Brahman means to engage in devotional service.

SB 4.22.21, Purport:

As confirmed in the Vedānta-sūtra (1.1.1), athāto brahma jijñāsā: without inquiry about the Supreme, or the Transcendence, one cannot give up attachment for this material world. By the evolutionary process in 8,400,000 species of life, one cannot understand the ultimate goal of life because in all those species of life, the bodily conception is very prominent. Athāto brahma jijñāsā means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman. Then he can be situated in the transcendental devotional service—śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). To increase attachment for Brahman means to engage in devotional service. Those who are attached to the impersonal form of Brahman cannot remain attached for very long. Impersonalists, after rejecting this world as mithyā, or false (jagan mithyā), come down again to this jagan mithyā, although they take sannyāsa to increase their attachment for Brahman. Similarly, many yogīs who are attached to the localized aspect of Brahman as Paramātmā—great sages like Viśvāmitra—also fall down as victims of women. Therefore increased attachment for the Supreme Personality of Godhead is advised in all śāstras. That is the only way of detachment from material existence and is explained in Bhagavad-gītā (2.59) as paraṁ dṛṣṭvā nivartate. One can cease material activities when he actually has the taste for devotional service. Śrī Caitanya Mahāprabhu also recommended love of Godhead as the ultimate goal of life (premā pum-artho mahān). Without increasing love of Godhead, one cannot achieve the perfectional stage of the transcendental position.

The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord, become so overwhelmed with transcendental bliss that automatically their desires for material enjoyment stop.

SB 4.22.39, Purport:

There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature—the jñānīs, yogīs and bhaktas. All of them attempt to overcome the influence of the senses, which is compared to the incessant waves of a river. The waves of a river flow incessantly, and it is very difficult to stop them. Similarly, the waves of desire for material enjoyment are so strong that they cannot be stopped by any process other than bhakti-yoga. The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord, become so overwhelmed with transcendental bliss that automatically their desires for material enjoyment stop. The jñānīs and yogīs, who are not attached to the lotus feet of the Lord, simply struggle against the waves of desire. They are described in this verse as rikta-matayaḥ, which means "devoid of devotional service." In other words, the jñānīs and yogīs, although trying to be free from the desires of material activities, actually become more and more entangled in false philosophical speculation or strenuous attempts to stop the activities of the senses.

There is no need for a devotee of Kṛṣṇa to endeavor for material opulence or liberation. By being situated in the transcendental position of devotional service, he receives all the benefits of dharma, artha, kāma and mokṣa.

SB 4.24.27, Translation and Purport:

Lord Śiva said: You are all the sons of King Prācīnabarhi, and I wish all good fortune to you. I also know what you are going to do, and therefore I am visible to you just to show my mercy upon you.

By these words Lord Śiva indicates that what the princes were going to do was known to him. It is a fact that they were going to worship Lord Viṣṇu by severe austerities and penances. Knowing this fact, Lord Śiva immediately became very pleased, as apparent by the next verse. This indicates that a person who is not yet a devotee of the Supreme Personality of Godhead but who desires to serve the Supreme Lord receives the benedictions of the demigods, headed by the chief demigod, Lord Śiva. Thus a devotee of the Lord does not need to try to please the demigods separately. Simply by worshiping the Supreme Lord, a devotee can please all of them. Nor does he have to ask the demigods for material benedictions, for the demigods, being pleased with the devotee, automatically offer him everything that he needs. The demigods are servants of the Lord, and they are always prepared to help a devotee in all circumstances. Therefore Śrīla Bilvamaṅgala Ṭhākura said that if one has unalloyed devotion for the Supreme Lord, the goddess of liberation is ready to serve him, to say nothing of the gods of material opulences. Indeed, all the demigods are simply waiting for an opportunity to serve the devotee. Thus there is no need for a devotee of Kṛṣṇa to endeavor for material opulence or liberation. By being situated in the transcendental position of devotional service, he receives all the benefits of dharma, artha, kāma and mokṣa.

Unless one takes to pure, transcendental devotional service, he cannot understand the Supreme Personality of Godhead in truth.

SB 4.29.42-44, Purport:

In the beginning of creation there was a very intelligent personality, Lord Brahmā, and from him emanated all the Manus, and the brahmacārīs like Sanaka and Sanātana, as well as Lord Śiva, the great sages and Nārada. All these personalities underwent great austerities and penances and thus became authorities in Vedic knowledge. Perfect knowledge for human beings, as well as all living entities, is contained in the Vedas. All the above-mentioned great personalities are not only powerful—being cognizant of past, present and future—but are also devotees. Still, in spite of their great education in knowledge, and despite their meeting the Supreme Personality of Godhead, Lord Viṣṇu, they cannot actually understand the perfection of the living entity's relationship with Lord Viṣṇu. This means that these personalities are still limited as far as their knowledge of the unlimited is concerned. The conclusion is that simply by advancing one's knowledge, one cannot be accepted as an expert in understanding the Supreme Personality of Godhead. The Supreme Personality of Godhead can be understood not by advanced knowledge, but by pure devotional service, as confirmed in Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: unless one takes to pure, transcendental devotional service, he cannot understand the Supreme Personality of Godhead in truth.

The best course for a human being is to favorably accept the transcendental devotional service of the Lord.

SB 4.29.66, Purport:

Unless one becomes a devotee of the Lord, or becomes fully Kṛṣṇa conscious, he will certainly hover on the mental platform and be promoted and degraded in different types of bodies. All qualities that are considered good according to the material estimation actually have no value because these so-called good qualities will not save a person from the cycle of birth and death. The conclusion is that one should be without mental desire. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: (CC Madhya 19.167) one should be fully free from material desires, philosophical speculation and fruitive activity. The best course for a human being is to favorably accept the transcendental devotional service of the Lord. That is the highest perfection of human life.

Even though everyone is a śūdra due to the absence of the garbhādhāna-saṁskāra, if a person has but a little tendency to become Kṛṣṇa conscious, he should be given the chance to elevate himself to the transcendental platform of devotional service.

SB 4.31.10, Purport:

It is said in the śāstras that if the garbhādhāna-saṁskāra is not practiced among the higher castes, the entire family becomes śūdra. It is also stated that in this age of Kali, everyone is śūdra due to the absence of the garbhādhāna-saṁskāra. This is the Vedic system. According to the pāñcarātrika system, however, even though everyone is a śūdra due to the absence of the garbhādhāna-saṁskāra, if a person has but a little tendency to become Kṛṣṇa conscious, he should be given the chance to elevate himself to the transcendental platform of devotional service. Our Kṛṣṇa consciousness movement adopts this pāñcarātrika-vidhi, as advised by Śrīla Sanātana Gosvāmī, who says:

yathā kāñcanatāṁ yāti

kāṁsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena

dvijatvaṁ jāyate nṛṇām

"As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brāhmaṇa, or dvija, simply by the initiation process." (Hari-bhakti-vilāsa 2.12) Thus if one is initiated by a proper person, he can be accepted as twice-born immediately. In our Kṛṣṇa consciousness movement, we therefore offer the student his first initiation and allow him to chant the Hare Kṛṣṇa mahā-mantra. By chanting the Hare Kṛṣṇa mahā-mantra regularly and following the regulative principles, one becomes qualified to be initiated as a brāhmaṇa, because unless one is a qualified brāhmaṇa he cannot be allowed to worship Lord Viṣṇu. This is called yājñika janma. In our Kṛṣṇa consciousness society, unless one is twice initiated—first by chanting Hare Kṛṣṇa and second by the Gāyatrī mantra—he is not allowed to enter the kitchen or Deity room to execute duties. However, when one is elevated to the platform on which he can worship the Deity, his previous birth does not matter.

SB Canto 5

The idea is to enter into the parā bhakti, the transcendental devotional service of the Supreme Lord.

SB 5.5.14, Purport:

The process of liberation is brahma jijñāsā, the search for the Absolute Truth. Generally brahma jijñāsā is called neti neti, the process by which one analyzes existence to search out the Absolute Truth. This method continues as long as one is not situated in his spiritual life. Spiritual life is brahma-bhūta (SB 4.30.20), the self-realized state. In the words of Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state, he attains pure devotional service unto Me."

The idea is to enter into the parā bhakti, the transcendental devotional service of the Supreme Lord. To attain this, one must analyze ones existence, but when one is actually engaged in devotional service, he should not bother seeking out knowledge. By simply engaging in devotional service undeviatingly, one will always remain in the liberated condition.

SB Canto 6

The transcendental position of devotional service is also confirmed in Śrīmad-Bhāgavatam. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Bhakti, devotional service, is paro dharmaḥ, transcendental dharma; it is not material dharma.

SB 6.2.24-25, Purport:

In Bhagavad-gītā (2.45) Lord Kṛṣṇa told Arjuna:

traiguṇya-viṣayā vedā

nistraiguṇyo bhavārjuna

nirdvandvo nitya-sattva-stho

niryoga-kṣema ātmavān

"The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self." The Vedic principles certainly prescribe a gradual process for rising to the spiritual platform, but if one remains attached to the Vedic principles, there is no chance of his being elevated to spiritual life. Kṛṣṇa therefore advised Arjuna to perform devotional service, which is the process of transcendental religion. The transcendental position of devotional service is also confirmed in Śrīmad-Bhāgavatam (1.2.6). Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Bhakti, devotional service, is paro dharmaḥ, transcendental dharma; it is not material dharma. People generally think that religion should be pursued for material profit. This may be suitable for persons interested in material life, but one who is interested in spiritual life should be attached to paro dharmaḥ, the religious principles by which one becomes a devotee of the Supreme Lord (yato bhaktir adhokṣaje). The bhāgavata religion teaches that the Lord and the living entity are eternally related and that the duty of the living entity is to surrender to the Lord. When one is situated on the platform of devotional service, one is freed from impediments and completely satisfied (ahaituky apratihatā yayātmā suprasīdati). Having been elevated to that platform, Ajāmila began to lament for his past materialistic activities and glorify the name, fame, form and pastimes of the Supreme Personality of Godhead.

SB Canto 7

These instructions of Prahlāda Mahārāja stress the transcendental position of devotional service.

SB 7.6.26, Translation and Purport:

Religion, economic development and sense gratification—these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Viṣṇu to be transcendental.

These instructions of Prahlāda Mahārāja stress the transcendental position of devotional service. As confirmed in Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman." One who fully engages in the devotional service of the Lord is immediately raised to the transcendental position, which is the brahma-bhūta stage (SB 4.30.20). Any education or activity not on the brahma-bhūta platform, the platform of self-realization, is considered to be material, and Prahlāda Mahārāja says that anything material cannot be the Absolute Truth, for the Absolute Truth is on the spiritual platform.

"O my Lord, I do not want from You any amount of wealth, nor many followers, nor a beautiful wife, for these are all materialistic desires. But if I have to ask You for any benediction, I pray that in whatever forms of life I may take my birth, under any circumstances, I will not be bereft of Your transcendental devotional service."

SB 7.10.7, Purport:

Lord Śrī Caitanya Mahāprabhu taught us how to pray for benedictions from the Lord. He said:

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

(Cc. Antya 20.29, Śikṣāṣṭaka 4)

"O my Lord, I do not want from You any amount of wealth, nor many followers, nor a beautiful wife, for these are all materialistic desires. But if I have to ask You for any benediction, I pray that in whatever forms of life I may take my birth, under any circumstances, I will not be bereft of Your transcendental devotional service." Devotees are always on the positive platform, in contrast to the Māyāvādīs, who want to make everything impersonal or void. One cannot remain void (śūnyavādī); rather, one must possess something. Therefore, the devotee, on the positive side, wants to possess something, and this possession is very nicely described by Prahlāda Mahārāja, who says, "If I must take some benediction from You, I pray that within the core of my heart there may be no material desires." The desire to serve the Supreme Personality of Godhead is not at all material.

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord."

SB 7.15.35, Purport:

Brahma-sukha-spṛṣṭam is also described in Bhagavad-gītā (18.54):

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord." Generally, once elevated to the transcendental platform of brahma-sukha, transcendental bliss, one never comes down. But if one does not engage in devotional service, there is a chance of his returning to the material platform. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: (SB 10.2.32) one may rise to the platform of brahma-sukha, transcendental bliss, but even from that platform one may fall down to the material platform if he does not engage himself in devotional service.

SB Canto 8

When one is freed from all contamination and he acts in devotional service under the direction of the spiritual master, one is on the platform of naiṣkarma. By such transcendental devotional service, the Lord is served.

SB 8.3.11, Purport:

The Gopāla-tāpanī Upaniṣad (15) says, bhaktir asya bhajanaṁ tad ihāmutropādhi-nairāsyenaivāmuṣmin manasaḥ kalpanam etad eva ca naiṣkarmyam. This is a definition of naiṣkarmya. One acts in naiṣkarmya when he fully engages in Kṛṣṇa conscious activities without material desires to enjoy, either here or in the upper planetary systems, in the present life or in a future life (iha-amutra). Anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). When one is freed from all contamination and he acts in devotional service under the direction of the spiritual master, one is on the platform of naiṣkarma. By such transcendental devotional service, the Lord is served. I offer my respectful obeisances unto Him.

SB Canto 9

Lord Kṛṣṇa instructed Uddhava about the transcendental life of devotional service, and then, in due course of time, He returned to His abode.

SB 9.24.67, Purport:

Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). The mission of Lord Kṛṣṇa was performed on the Battlefield of Kurukṣetra, for by the Lord's mercy Arjuna was victorious due to being a great devotee whereas the others were killed simply by the Lord's glance, which cleansed them of all sinful activities and enabled them to attain sārūpya. Finally, Lord Kṛṣṇa instructed Uddhava about the transcendental life of devotional service, and then, in due course of time, He returned to His abode. The Lord's instructions in the form of Bhagavad-gītā are full of jñāna and vairāgya, knowledge and renunciation. In the human form of life, one must learn these two things—how to become detached from the material world and how to acquire full knowledge in spiritual life. This is the Lord's mission (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām). After executing His complete mission, the Lord returned to His home, Goloka Vṛndāvana.