CODE 57 uttarasmad uttarasmat purva-purvo sreyaya bhavati SYNONYMS uttarasmat uttarasmat-than each later one; purva-purvah-each earlier one; sreyaya bhavati-is to be considered better. TRANSLATION Each earlier one should be considered better than the one following it. PURPORT Worship in the mode of goodness (sattva) is better than worship in passion (rajas), and worship in the mode of ignorance (tamas) is the lowest of all. There is a parallel instruction to this code in Bhagavad-gita Chapter 17, "The divisions of Faith." Lord Krsna says there that according to one's situation in the gunas one develops a particular type of faith. Srila Prabhupada writes, "The real principle of religious faith is situated in the mode of pure goodness, but because if the heart is tainted we find different types of religious principles." (Bg. 17.3, purport) Blind faith in a particular mode of nature will not help one to make spiritual advancement. Following concocted methods and seeking selfish ends, people sometimes worship demigods, powerful human beings and ghosts and spirits. Some worshipers such as the demons Hiranyakasipu and Ravana, seek powers by which they injure others. These lower types of "religion" cannot be considered as bhakti. But as soon as one begins devotional service to the Supreme Lord, under the guidance of sastra and teachers who are in pure goodness (suddha-sattva), then one can enter the path of bhakti for gradual elevation. As in the verse previously quoted, akamah sarva-kamo va moksa-kamah (Bhag. 2.3.10), all classes of worshipers are encouraged to turn to the supreme father, even with their material desires. Srila Prabhupada writes, "As the unmixed sun ray is very forceful and is therefore called tivra, similarly unmixed bhakti-yoga of hearing, chanting etc. (tivrena bhakti-yogena) may be performed by one and all regardless of inner motive." (Bhag. 2.3.10) CODE 58 anyasmat saulabhyam bhaktau SYNONYMS anyasma-than something else; saulabhyam-ease of attainment; bhaktau-in devotional service. TRANSLATION It is easier to attain success in devotional service than in any other process. PURPORT Narada assures us that everyone can speedily advance by bhakti-yoga-because it is the easiest way. This is an extremely important qualification, especially for the present age of Kali. "O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed." (Bhag. 1.1.10) The characteristics of the people of this age are all disqualifications for spiritual life, although human life is especially meant for self-realization. In previous millennia, the human condition was much more favorable. In the Satya-yuga, almost all people were in the mode of goodness, and society was peaceful and religious. At that time, the recommended form of religion was meditation. The sage Valmiki is said to have meditated 60,000 years before writing the Ramayana, and Kardama Muni meditated 10,000 years. As the millennia proceeded from Treta to Dvapara, human society degraded more and more. Five thousand years ago, when Lord Krsna recommended astanga-yoga to Arjuna, Arjuna rejected it, saying it was impractical and impossible for him. We should not maintain grandiose conceptions of what we are able to perform nowadays, but face the facts of our near-bankrupt condition of spirituality. "Here is the easiest path," says Narada, and we should grab at his offer as a drowning man grabs for a liferaft. Even in former ages, when more difficult processes were recommended, the goal was always bhakti or devotion to the Supreme Lord. In this age the most accessible form of bhakti is sankirtana, or congregational chanting of the holy names of God. It is recommended as the yuga-dharma, or religion of the age. As stated in the Brhan-naradiya Purana, "In the age of Kali no other means of God realization is possible except the chanting of the holy names." The same thing is recommended in the Srimad- Bhagavatam, where the Nava Yogendra sages declare that persons who are intelligent in Kali-yuga will take to the process of sankirtana. And Sukadeva Gosvami declares it to Maharaja Pariksit: kaler dosa-nidhe rajan asti hy eko mahan gunah kirtanad eva krsnasya mukta-sangah param vrajet "My dear King, although Kali-yuga is full of faults, there is still one good quality about this age: Simply by chanting Hare Krsna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom." (Bhag. 12.3.51) In ignorance and defiance of the recommended yuga- dharma, unauthorized teachers make a business of teaching yoga and meditation. But since almost no one is qualified to practice the severe austerities of meditation, streamlined versions are taught, which are mostly a form of cheating. Even if a person seriously takes up the path of karma, jnana or yoga, he will meet with many difficulties. For example, the jnani may become very attached to accumulating knowledge for its own sake, up to the point where he tries to merge himself as one with the Absolute Truth. The karma-yogi or man of action too often forgets to dedicate his activities to God and instead becomes attached to the fruits of his work or his fame. The yogis, if they are able to progress at all in the eight-fold system, are liable to get trapped by the siddhis or powers which come to them. But bhakti, by its very nature, purifies one's senses, actions and motives. Moreover, one doesn't have to go painfully and slowly through every single step on the yoga ladder from karma to jnana to bhakti. At any moment, whenever one decides to surrender, and wherever one gets the association of pure devotees, he can take the express elevator to bhakti- yoga. Lord Krsna recommends, "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." (Bg. 7.14) CODE 59 d on any other authority for its validity, being itself the standard of authority. PURPORT Pramana means proof. Vaisnava philosophers condense all the different types of pramanas into three: pratyaksa, anumana and sabda. Pratyaksa means direct evidence by the senses. But since the senses are imperfect, pratyaksa often has to be corrected by higher knowledge. Anumana refers to deductive and inductive logic, which depends on the validity of its premises and reasons, and so cannot prove anything with final certainty. Sabda means receiving knowledge from authoritative sources. Vedic knowledge is sabda-pramana. This is particularly applicable to transcendental subject matter which cannot be ascertained by the empirical and theorizing methods. Even in ordinary affairs, there are many things which we have to accept on authority. We learn of the existence of our father based on the authority of our mother. Aside from the mother there is no way to know the father. When the source of information is perfect, as in Vedic knowledge, then sabda-pramana or brahma-sabda becomes the ultimate proof. For example, "As far as the soul's existence is concerned, no one can establish his existence experimentally beyond the proof of sruti, or Vedic wisdom." (Bg. 2.25, purport) Aside from the proof of sastra and guru, Narada has taught that bhakti must be personally proven in one's own life. In Codes 31 and 32, Narada gave the example of how a man's hunger is appeased. It is not enough to hear that a particular food preparation has a very sweet and delicious flavor. Even if you know of all the ingredients of which the food is made, that knowledge will not satisfy your hunger. And so mere theoretical knowledge of God does not bring pleasure, either to God or to the individual soul. Bhakti has to be directly perceived. Srila Prabhupada used to say that when you become Krsna conscious no one has to give you a certificate or diploma saying, "You are now Krsna conscious." You'll know it for yourself. Symptoms of advancement in bhakti can be directly perceived by the loss of material desires. Those who came to Krsna consciousness after years of sinful life know this proof very well. Our renunciation of meat eating, taking intoxicants and illicit sex is not dogmatic, but based on a higher taste. And so bhakti is its own proof. Nondevotees may ask for empirical proof: "Show us your Krsna. Prove that He is God. We want to see Him lift Govardhana Hill." But their demand for proof cannot be satisfied in that way. Lord Krsna reveals Himself in His original form only to His devotees. naham prakasah sarvasya yoga-maya-samavrtah mudho 'yam nabhijanati loko mam ajam avyayam "I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible." (Bg. 7.25) To the atheist, God gives proof of His existence when He appears as death to take away all your claims. But the internal potency is not manifest to the faithless. Srila Prabhupada writes, "Even if one is perfected by realization of impersonal Brahman or localized Paramatma, he cannot possibly understand the Supreme Personality of Godhead, Sri Krsna, without being in Krsna consciousness." (Bg. 7.26, purport) CODE 60 santi-rupat paramananda-rupac ca SYNONYMS santi-of peace; rupat-because of (being) the form; parama-topmost; ananda-of pleasure; rupat-because of (being) the form; ca-and. TRANSLATION Furthermore, it is the embodiment of peace and of supreme ecstasy. PURPORT This code is further proof that bhakti is the best process for spiritual advancement. The pure devotee's experience of peace and joy needs no confirmation from sources outside of Krsna consciousness. Lord Krsna's personal form, name and varied activities attract devotees who experience a love which is filled with santi and paramananda. Bhakti's nature is peace and happiness, and Lord Krsna (Bhagavan) is the object of bhakti. In Bhagavad-gita, Lord Krsna tells us who is eligible for santi: bhoktaram yajna-tapasam sarva-loka-mahesvaram suhrdam sarva-bhutanam jnatva mam santim rcchati "A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries." (Bg. 5.29) Srila Prabhupada used to call this verse "the peace formula" for achieving both individual and collective peace. When humans claim to be themselves proprietors and enjoyers of the world without reference to the Supreme, and when politicians claim to be the friends of the people, without giving the people a chance for transcendental knowledge, then the result is not peace, but agitation, chaos and war. Peace comes when we recognize Lord Krsna as the supreme ruler and best friend. Regarding happiness, Rupa Gosvami defines three types: "1) happiness derived from material enjoyment, 2) happiness derived by identifying oneself with the Supreme Brahman, and 3) happiness derived from Krsna consciousness." (Nectar of Devotion, 1970 edition, 1.9) Rupa Gosvami's conclusion is that happiness derived from pure bhakti is the highest because it is eternal, whereas material enjoyment and even oneness in Brahman are bound to be disrupted. Happiness in devotional service is open to all, but those who try to increase their own importance cannot know the sweet taste of Krsna consciousness. Happiness comes not by trying to be the master but by becoming the servant of the servant of the supreme master. While praying to the Supreme Lord for relief from his suffering, Gajendra praised the happiness of the devotees: "My dear Lord, I have no experience in the transcendental bliss derived from Your devotional service, so therefore I have asked from You some favor. But I know that persons who are pure devotees and have, by serving the lotus feet of great souls, become freed from all material desires, are always merged in the ocean of transcendental bliss and, as such, are always satisfied simply by glorifying Your auspicious characteristics. For them there is nothing else to aspire to or pray for." (Bhag. 8.3.20) CODE 61 loka-hanau cinta na karya niveditatma-loka-vedatvat SYNONYMS loka-of the world; hanau-about loss; cinta-worry; na karya-should not be done; nivedita-because of having surrendered; atma-one's own; loka-mundane affairs; vedatvat-and Vedic duties. TRANSLATION One need no longer worry about worldly loss after consigning to the Lord all one's mundane and Vedic duties. PURPORT This code holds various meanings. For one, the devotee should not worry about his own worldly situation. He has surrendered to Lord Krsna and so he is on the most auspicious path of going back to Godhead. Even if he suffers financial loss or ill health, he realizes that Lord Krsna is giving him a token punishment for his past sinful activities. And so he converts the losses into spiritual assets by remaining steadfast in devotional service, despite the disturbances (see Bhagavatam 10.14.8). In the beginning of his commitment, a devotee may fear that he is somehow jeopardizing himself by fully surrendering to Lord Krsna he might become an "unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness." (Bg. 6.37) If that were to happen, Arjuna thought, then he would have neither material success nor spiritual profit, "with no position in any sphere." But Lord Krsna assured His disciple, "A transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil." (Bg. 6.40) Even if a devotee does fall short in his attempt at full surrender, whatever devotional service he performs is eternally in his favor. At the time of death, one's material success is taken away, but whatever devotional service one performed, even if "unsuccessfully," is a profit for the next life. One who has forsaken his material occupation to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand a nondevotee, though fully engaged in occupational duties, does not gain anything. (Bhag. 1.5.17) A devotee should also not worry that because of his serving Krsna people may say that he has neglected his responsibilities. It is a fact that everyone born into the material world has many obligations and moral debts. But a life of dedication to the Supreme Lord frees one - at least from the Lord's point of view - from all other duties. devarsi-bhutapta-nrnam pitrnam na kinkaro nayam rni ca rajan sarvatmana yah saranam saranyam gato mukundam parihrtya kartam "Anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers." (Bhag. 11.5.41, quoted in Bhagavad-gita, 1.41, purport) If a sincere devotee is accused of being a loafer, or if apparently his life is endangered as a result of his attempt to surrender to Lord Krsna, he has no other recourse except the mercy of the Lord. The devotee has surrendered to the Supreme Personality of Godhead, and he cannot take back that surrender in order to save himself. Bhaktivinoda Thakura sang, marobi rakhobi-yo iccha tohara nitya-dasa prati tya adhikara, "New if You like You can kill me, or if You like You can give me protection. Whatever You like You can do. I am You eternal servitor. You have every right to deal with me in any way You please." (Manasa-deha-geha) CODE 62 iddhau loka-vyavaharo heyah kintu phala-tyagas SYNONYMS na-not; tat-of it (devotional service); siddhau-in the achievement; loka- mundane; vyavaharah-business; heyah-to be abandoned; kintu-rather; phala-of the results; tyagah-abandonment; tat-of it (devotional service); ca-and; karyam-must be done; eva-indeed. TRANSLATION Even after devotional service has been achieved one should not abandon his responsibilities in this world, but rather should surrender the results of work. And while still trying to reach the stage of pure devotion one certainly must continue executing prescribed duties. PURPORT Lord Krsna has strongly criticized the pseudo-renunciants who live at the cost of society. "One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender." (Bg. 3.7) Srila Prabhupada states that it is better to work in karma-yoga (Krsna consciousness) within one's varna and asrama designation. The householder can also reach this destination by regulated service in Krsna consciousness. For self-realization, one can live a controlled life, as prescribed in the sastras, and continue carrying out his business without attachment, and in that way make progress. A sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living. (Bg. 3.7, purport) This does not mean, however, that ordinary work is itself the fulfillment of human life. The karmi slogan, "Duty is Deity," is not the same as working in Krsna consciousness. But one has to do both: work to earn one's living, and at the same time work for the satisfaction of Visnu. Prabhupada writes, "Any other work done in this material world will be a cause of bondage, for both good and evil work have their reactions, and any reaction binds the performer." Doing work is a great art, and requires the guidance of the devotee of Lord Krsna. If social, family and work duties come in conflict with basic vows for spiritual life, then the spiritual duties must be given first priority. One who has taken initiation into spiritual life should never give up his vow to chant a quota of holy names daily and to fulfill the basic orders of the spiritual master. Whether a Vaisnava works in the business world or lives in a renounced order, he should never be embarrassed or doubtful about the value of preaching Krsna consciousness. Even if we consider it as a debt to humanity, preaching work is a crucial social commitment. One time the mother and father of a young devotee complained to Srila Prabhupada that their son was a full time student in the Krsna consciousness movement. They said they wanted him to become a doctor. Prabhupada replied that they should let the young man decide for himself, and that in any case, there were many doctors in the world, but few serious devotees. Prabhupada said that the work of the devotee was more important than the work of a physician. A doctor can repair the health of a few hundred people, but even that is temporary. Medical cures do not free the patient from his karma, which forces him to take rebirth and suffer again in another material body. But if a devotee successfully distributes Krsna consciousness he can help people to reach liberation from birth and death. So his work is the most important in the world. Although he may not be an expert politician or economist, a bhakta knows the cause of people's sufferings. Krsna states, "He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and in their distress, O Arjuna!" (Bg. 6.32) The bhakti-yogi knows that the cause of distress is forgetfulness of our relationship with God. He also knows how living beings become conditioned by the modes of material nature. And he tries to distribute knowledge of Krsna consciousness. Prabhupada writes, "Since the perfect yogi tries to broadcast the importance of becoming Krsna conscious, he is the best philanthropist in the world, and he is the dearest servitor of the Lord." (Bg. 6.32, purport) The preacher maintains a connection with the world, even when he himself is transcendental to worldly concerns. Although some yogis abandon society and cultivate their own spiritual salvation, the bhakta who follows Prahlada Maharaja, Lord Caitanya and Srila Prabhupada keeps a compassionate connection with the people of the world. Lord Caitanya stated to His followers, PAGE 175 OF MANUSCRIPT IS MISSING has been placed in charge of imprisoning all the conditioned souls in the universe, and these are her principle weapons - sex desire, wealth and skepticism. With a healthy respect for her power, we should give a wide berth to these mayic talks and accept the wholesome restrictions. Mundane talks are also known as prajalpa. Rupa Gosvami mentions prajalpa as one of the main impediments which can spoil devotional service. In describing the practices of devotional service to Sanatana Gosvami, Lord Caitanya said, "A devotee should avoid reading or hearing mundane books that contain stories of love affairs between men and women or subjects palatable to the senses." (Cc. Madhya 22.120) In the modern age these injunctions have become more difficult than ever to follow. The airwaves are filled with sounds of prajalpa, and by pressing a button, we may turn on a television set and plunge ourselves into a visual phantasmagoria. While writing his purports to the Bhagavatam narration of Ajamila, Srila Prabhupada responded to the current day predicament. Ajamila was a pious young brahmana, but one day while traveling along the public way, he came upon a sudra man embracing a prostitute. Although this was not a frequent sight in bygone ages, Ajamila was overcome by lusty desires. Prabhupada writes, "In Kali-yuga, a drunk, half-naked woman embracing a drunk man is a very common sight, especially in Western countries, and restraining one's self after seeing such things is difficult. Nevertheless, if by the grace of Krsna one adheres to the regulative principles and chants the Hare Krsna mantra, Krsna will certainly protect him." (Bhag. 6.1.61, purport) We cannot expect to follow Prabhupada's advice by chanting Hare Krsna in a vacuum. Unless there are friends to talk with, and a society to live in, one might conclude, "It is impossible to avoid hearing talks of sex, money and atheism. What am I supposed to do, live alone in a cave?" So the solution must include hearing krsna-katha in the society of devotees. satam prasangan mama virya-samvido bhavanti hrt-karna-rasayana kathah taj-josanad asv apavarga-vartmani sraddha ratir bhaktir anukramisyati "In the association of pure devotees, discussions of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to hear for the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin." (Bhag. 3.25.25) The campaign against prajalpa and mind pollution may include novels, dramas, paintings, films, musical recordings, festivals, formal lectures, seminars and casual meetings - all centered on Krsna. Why should the forces of illusion possess all the weapons and entertainments and not the devotees? Narada previously said that bhakti was easy. It is certainly not easy to avoid all mundane sound vibrations. But under the guidance of the pure devotee we may create a pleasant, easy-to-take atmosphere in the home and with friends - even when driving a car, and even at work - but the devotee's hearing and talking leads to visnu-smaranam, or remembrance of the Supreme Personality of Godhead. CODE 64 abhimana-dambhadi kam tyajyam SYNONYMS abhimana-pride; dambha-deceipt; adikam-and so on; tyajyam-should be given up. TRANSLATION One should put aside false pride, hypocrisy and other vices. PURPORT Maya is so subtle that even if one is able to avoid hearing about sex, money and atheists, and even if one joins a society of devotees, he may still become a victim of pride and hypocrisy. One may think, "I am better than others," and thus prepare oneself for a fall. The remedy for pride is to remember that our good fortune, including our spiritual assets, are all due to the mercy of the Supreme Lord and the spiritual masters. Narada has used the word adi, "et cetera," to include other vices, such as the demoniac traits listed in the Bhagavad-gita. All of these should be avoided. It is necessary to become aware of specific bad habits, and therefore Narada and the acaryas often give detailed instructions. We can examine each anartha and see what we can do to renounce it. When I catch myself indulging in an unwanted thought or act, such as pride, egoism etc., I should nip it as soon as possible. At the same time, a "holistic" approach is also recommended. That is, we should be confident that our sincere prosecution of bhakti-yoga will eliminate all unwanted things. In fact, if we try to eliminate vices one by one, by atonements and counteractions, it might never be possible to complete the list. kecit kevalaya bhaktya vasudeva-parayanah agham dhunvanti kartsnyena niharam iva bhaskarah "Only a rare person who has adopted complete, unalloyed devotional service to Krsna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays." (Bhag. 6.1.15) Devotional service is beyond both pious and impious. By chanting Hare Krsna, hearing about Lord Krsna and performing routine services in Krsna consciousness, one vanquishes all phases of sinful life and all unwanted habits. The practical application of this principle is to persevere in sadhana-bhakti with faith and determination. This is called sraddha, the conviction that my goals will all be achieved in Krsna consciousness. Rupa Gosvami also recommends niscaya, "endeavoring with confidence." (Nectar of Instruction, Text 3) Srila Prabhupada explains, "'In devotional service surrender means that one has to become confident. The devotee thinks, avasya raksibe krsna: "Krsna will surely protect me and give me help for the successful execution of devotional service.'" (Nectar of Instruction, Text 3, purport) And so the devotee uses both negative and positive approaches. He seeks diligently to eliminate particular unwanted habits, but at the same time is confident that his engagement in devotional service is like a blazing fire that will burn to ashes all the fuel of sinful activities. CODE 65 tad-arpitakhilacarah san kama-krodhabhimanadikam tasminn eva ka raniyam SYNONYMS tat-to Him; arpita-having offered; akhila-all; acarah-actions; san-being; kama- desire; krodha-anger; abhimana-pride; adikam-and so on; tasmin-toward Him; eva- only; karaniyam-should be done. TRANSLATION Offering all one's activities to the Lord, one should feel desire, anger and pride only with regard to Him. PURPORT Narada is now advising that traits which are normally considered as vices, may be dovetailed into favorable devotional service. This does not contradict Narada's previous statement that pride, anger and lust should be renounced. A pure devotee is always free of vices, and the practicing bhakta is trying to be free of them, by controlling the senses and the mind as far as possible. Therefore Narada is referring to a transcendental application of anger, pride and lust, in relation to the Supreme Lord. There are examples of this among the liberated devotees of the Lord, and we can learn the art from them. Hanuman vented his anger upon Ravana, the enemy of Lord Rama. Lord Krsna instigated Arjuna to become angry in order to fight at the battle of Kuruksetra. Even Lord Caitanya became angry with the drunken brothers Jagai and Madhai. These are examples of engaging or controlling anger. The attempt to completely stop all anger will not be successful. Prabhupada writes, "To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of Krsna and how to serve Krsna best, one's mind will naturally be control." (Nectar of Instruction, Text 1, purport) The gopis also showed anger to Lord Krsna in the form of lovers' quarrels. One time Radharani was displeased with Govinda and gave orders to Her assistants that under no condition should Krsna be admitted to see Her. The cowherd boys fought with Krsna, and in the heat of play they sometimes told Krsna that they would not play with Him anymore. Lord Krsna very much liked these chidings of love, and He asked forgiveness from His friends. An example of anger directed towards the Lord which was not bhakti was Kamsa's hatred of the Lord. Kamsa was afraid that Krsna would kill him and so his mind became absorbed in animosity against the Personality of Godhead. Prabhupada writes, "The state of mind of a great devotee is also to be absorbed in Krsna, but a devotee thinks of Him favorable, not unfavorably." (Krsna, Classics edition, p. 26, "Prayers by the Demigods for Lord Krsna) The transcendental passions of the pure devotees are not to be imitated, but we may be inspired to hear them. We should wait for the day when these feelings will manifest naturally within us. At that time they will come of their own accord, and we will not even be able to stop them. In the meantime, we may practice becoming greedy for spreading the word of Krsna; proud that Krsna is our Lord, proud that we have such an exalted spiritual master in Srila Prabhupada, and angry at the mayic obstacles that prevent us from attaining bhakti. If we learn to dedicate and dovetail everything for Lord Krsna, we will have learned the essential lesson Narada is imparting in this code. CODE 65 tri-rupa-bhanga-purvakam nitya-dasya-nitya-kanta-bhajanatmakam prema karyam premaiva karyam SYNONYMS tri-rupa-of the three material forms (the qualities of goodness, passion and ignorance); bhanga-the breaking; purvakam-preceded; nitya-perpetual; dasya- servitude; nitya-perpetual; kanta-as a lover; bhajana-service; atmakam- consisting of; prema-pure love; karyam-one should manifest; prema-pure love; eva-alone; karyam-one should manifest. TRANSLATION After breaking through the coverings of the three modes one should act only in pure love of God, in eternal servitude and in eternal service to Him as a conjugal lover. PURPORT The three secondary forms, as described in Code 56, are devotional service tinged with the gunas (goodness, passion and ignorance). This also includes the sakama devotees who approach the Supreme Lord when they are in distress, when seeking wealth or when seeking knowledge. These should all be transcended and one should approach the Supreme Lord in love only. Narada is urging us to come to the spontaneous stage, as in the rasas of servitude (nitya-dasya) and conjugal love (nitya-kanta-bhajana) we should not think that we have completed the course of bhakti by becoming a religionist in the conventional sense, by attending the temple and making obligatory prayers and donations. As a spiritual master, Narada has responsibly taught the lower stages and encouraged anyone with even a drop of bhakti. But it is also his responsibility to remind us that the goal is love and love only. This is similar to Lord Krsna's method in the Bhagavad-gita, where He carefully encourages and collects all kinds of karmis, jnanis and yogis, advising them in methods of partial surrender. But then He concludes "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66) A devoted servant or wife serves out of love, without seeking reward. The perfection of servitude is seen in the spiritual world, in Krsna's servants like Raktaka, Daruka and Patri. And the perfection of a wife's devotion is seen in the queens of Dvaraka. In Lord Krsna we find the perfect beloved and the perfect master, and so His servants and wives are eternally liberated as nitya-dasa and nitya-kanta. Following in the footsteps of liberated, devoted souls, devotees in this world should strive to practice a devotional service which is characterized with love only, prema karyam eva. As stated in the Caitanya-manjusa, prema pumartho mahan: "Krsna-prema is the goal of life." CODE 66 missing CODE 67 ... Bhaktivedanta Swami Prabhupada is an excellent example of ekanta-bhakti, single- minded devotion to the Supreme Lord, for His sake. Prabhupada did this in many ways. For example his commentaries on Sri Krsna's book Bhagavad-gita were without the slightest deviation from Krsna's true intent. The vast majority of Bhagavad-gita commentators are tainted with some form of impersonalism, but Srila Prabhupada's edition, Bhagavad-gita As It Is, leads the readers always directly to the lotus feet of Lord Krsna. This is true in all of Prabhupada's books, such as Srimad-Bhagavatam. His translation of the Sanskrit is always accurate from a scholarly point of view, but at the same time, he writes as a pure devotee: surrender to Krsna. In all of Srila Prabhupada's spontaneous conversations he was single-mindedly Krsna conscious. When he spoke of Krsna it didn't sound like he was only repeating something that he had read, but that he was talking about his dearmost friend. Sometimes his krsna-katha took the form of convincing an atheist scientist that there is a supreme controller, or sometimes he related the pastimes of Krsna to his disciples, and sometimes he assured devotees that Krsna is in our hearts and will give us intelligence. Srila Prabhupada maintained this single-mindedness even while traveling and staying in the biggest cities of the world. Wherever he was, Prabhupada was on the mission of Krsna consciousness. Single-pointed does not mean that one shuts out reality. Exclusivity can become sectarian, if one focuses on relative truths, or dedicates one's self to an ordinary person. But when the object of appreciation is the Supreme Personality of Godhead, one attains the broadest vision (mahatma). The devotee who is fixed on Krsna has actually attained to the complete truth. As stated in the Invocation to Isopanisad: om purnam adah purnam idam, "The Personality of Godhead is perfect and complete." This is also the meaning of the Vedic aphorism tat tvam asi, "You are that too." The impersonalist philosophers adore the tat tvam asi mantra because they take it to mean that they are one with the formless Brahman. But the actual meaning of tat tvam asi is different. When the devotee says "You are that too," he is addressing the Supreme Lord: The Vedic version tat tvam asi is actually applied in this case. Anyone who understands Lord Krsna to be the Supreme, or who says unto the Lord, "You are the same Supreme Brahman, the Personality of Godhead" is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. (Bg. 4.9, purport) A pure devotee who sees Krsna in everything is able to maintain single- mindedness, even while doing many different activities on behalf of the Lord. By contrast, materialistic persons cannot be ekanti, or concentrated on God. Because the field of sense gratification tempts the conditioned souls in many directions, and because the mind is very fickle, the hedonistic person has splayed interest: In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. (Bg. 2.44) Sukadeva Gosvami gives a similar description of the materially engrossed person: "Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor." (Bhag. 2.1.2) Absorbed in political work, or scientific research, or social and economic betterments, the grhamedhis put aside the ultimate problems of life, such as birth, old age and disease. They do not inquire into self-realization, which would lead them eventually to Krsna consciousness. But if one wants to succeed in bhakti he must give up the life of bewildering distractions and take to devotional service under the guidance of the spiritual master. The best practice for promoting single-mindedness is the chanting of Hare Krsna. In order to help all souls attain single-minded devotion, the scriptures and acaryas recommend the chanting of Hare Krsna as the main act of devotional service for the age of Kali. By this one simple act, as we chant and hear we serve Lord Krsna in a way that He likes best. Haridasa Thakura set the example by making the chanting of hari-nama his exclusive service. Devotees follow in his footsteps by chanting at least a quota of hari-nama daily. As stated in Caitanya-caritamrta (Antya 3.868), "The holy name of Krsna is so attractive that anyone who chants it - including all living entities, moving and unmoving, and even Lord Himself - becomes imbued with love of Krsna. This is the effect of chanting the Hare Krsna mantra." In the beginning stages, the restless mind balks at the single-minded devotion required to chant Hare Krsna for a long stretch of time. The holy name is actually the sweetest nectar, but until we reach the spontaneous stage of devotion, one has to outsmart the mischievousness of the mind. The mind is called cancala, or unfaithful, but it can become the devotee's best friend. By practice in chanting of Hare Krsna and other concentrated duties, the mind clears and realizes its true interest. Then the devotee becomes attracted to serve the holy names in the ekanta spirit which Narada Muni recommends as the best. CODE 68 kanthavarodha-romasrubhih parasparam lapamanah pavayanti kulani prthivim ca SYNONYMS kantha-of the throat; avarodha-with blockage; roma-with bodily hair (standing erect); asrubhih-and with tears; parasparam-among one another; lapamanah- conversing; pavayanti-they purify; kulani-their communities; prtivim-the earth; ca-and. TRANSLATION Conversing among one another with throats choked, hair standing on end and tears flowing, they purify their own followers and the whole world. PURPORT One may ask "Does Narada expect me to also become such a great devotee and experience tears and horripilations?" The answer is yes, the ecstasy of devotional service is open for all. But a humble devotee may think himself unfit to experience the advanced stages of Krsna consciousness for many lifetimes. We may respond best to a sutra like this by appreciating the great souls who have come to this earth, and to understand, at least a bit, the wonderful influence that they create. This will inspire us to seek the association of the servants of the servants of such great souls, to assist them in their mission and receive shelter from them against the world of Maya. Symptoms of ecstasy should not be imitated, but it is not wrong to aspire to them. In Nectar of Devotion, Rupa Gosvami encourages us to develop a spontaneous attachment for serving the Lord without any desire for profit. Srila Prabhupada writes, "In other words, one should learn how to cry for the Lord. One should learn this small technique, and he should be very eager and actually cry to become engaged in some particular type service. This is called laulyam, and such tears are the price for the highest perfection." (Nectar of Devotion Ch. 9, p. 84) The absence of warm or spontaneous feelings may indicate that we are still committing some of the ten offenses to the holy name, or other vices as mentioned in Narada-bhakti-sutras. Lord Caitanya also states in His Siksastaka, "I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting." (Siksastaka 2) Although great souls sometimes exhibit all the ecstatic symptoms and bodily transformations, these may also be imitated. Real and steady symptoms of bhava, or spiritual emotions, are manifest in other ways: Bhava is definitely displayed in the matter of cessation of material desires (ksanti), utilization of every moment in the transcendental loving service of the Lord (avyartha-kalatvam), eagerness for glorifying the Lord constantly (nama-gane sada rucih), attraction for living in the land of the Lord (pritis tad-vasati-stale), complete detachment from material happiness (viraktih), and pridelessness (mana-sunyata). One who has developed all these transcendental qualities is really possessed of the bhava stage, as distinguished from the stonehearted imitator or mundane devotee. (Bhag. 2.3.24, purport) The influence of great souls is very great. Their conversations are entirely Krsna conscious, and that is why they purify everyone who hears them, and even the earth. When krsna-kirtana is held or topics of Krsna are discussed by bona fide devotees, the Lord is personally present: The topics of Lord Krsna are so auspicious that they purify the speaker, the hearer and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord Krsna. Wherever the Ganges waters go, they purify the land and the person who bathes in them. Similarly, krsna-katha, or the topics of Krsna, are so pure that wherever they are spoken the place, the hearer, the inquirer, the speaker and all concerned become purified. (Bhag. 2.1.1, purport) The practical effect of a devotee's influence is that people take up spiritual life and abandon their sinful habits. Without a devotional reform in society, humanity will degrade to a barbaric species. Prabhupada writes, "Men face each other in enmity just like cats and dogs snarling. Sri Isopanisad cannot give advice to the cats and dogs, but it delivers the message of Godhead to man through the bona fide acaryas, or holy teachers." (Isopanisad, 1, purport) At least on an individual basis every sane person should save himself by coming forward to render service and to hear from Vaisnavas of the caliber being described by Narada in this verse. If one is under the protection of a pure devotee and sincerely renders service unto him in bhakti-yoga, one will be able to counteract all sinful reactions, including the accumulated sinful karma of the whole world population. Narada praises the influence of devotees, but Lord Krsna praises the influence of Narada: If someone is able, by chance, to see face to face a great saintly person like Narada, who is always serene and merciful to everyone, then immediately that conditioned soul becomes liberated. This is exactly like being situated in the full light of the sun; there cannot be any visionary impediment. (Krsna, p. 97) CODE 69 tirthi-kurvanti tirthani su-karmi-kurvanti karmani sac-chastri kurvanti sastrani SYNONYMS tirthi-into holy places; kurvanti-they make; tirthani-the holy places; su-karmi- into auspicious works; kurvanti-they make; karmani-works; sat-pure; sastri-into scriptures; kurvanti-they make; sastrani-the scriptures. TRANSLATION Their association makes holy places holy, works auspicious, and the scriptures authoritative. PURPORT A tirtha is a place made sacred because the Supreme Lord performed His pastimes there, such as Vrndavana, where Sri Krsna spent His youth, or Navadvipa, where Sri Caitanya Mahaprabhu began the sankirtana movement. Places like Dhruva-ghata or Naimisaranya, where mahajanas performed their acts of devotional service, are also tirthas. Devotees like to reside in tirthas and perform their bhajana there, and pilgrims seeking purification go to bathe in the sacred rivers which flow through the sacred sites. But even the tirthas become burdened by the sins of visiting pilgrims who sometimes commit new sinful acts even while traveling on pilgrimage. In all the religions of the world, commercialism tends to spring up and pollute the famous shrines. Because of the, the Gaudiya Vaisnava acarya Narrotama dasa Thakura stated that in Kali-yuga going on pilgrimage creates bewilderment. Srila Prabhupada writes: In India it is still a practice that many advanced transcendentalists give up their family lives and go to Vrndavana to live there alone and completely engage in hearing and chanting of the holy pastimes of the Lord. This system is recommended in the Srimad-Bhagavatam, and the six Gosvamis of Vrndavana followed it, but at the present moment many karmis and pseudo devotees have overcrowded the holy place of Vrndavana just to imitate this process recommended by Sukadeva Gosvami. (Krsna, Classics edition, Ch. 89, p. 881) Saints therefore occasionally visit the tirthas and purify them of the influence of the nondevotees. In fact, it is the presence of the saints which actually makes the places holy. If one visits a tirtha and only does some shopping and takes a ritual bath there, without inquiring from saintly persons, his tirtha visit is useless. When the sage Vidura went to the Kuru palace in Hastinapura, Yudhisthira Maharaja praised him with the words tirthi-kurvanti tirthani, saying that he was one who is himself a tirtha and who purifies the sacred places. Srila Prabhupada writes, "By their actions the pure devotees of the Lord can render any place into a place of pilgrimage, and the holy places are worth the name only on their account. Such pure devotees are able to rectify the polluted atmosphere of any place, and what to speak of a holy place rendered unholy by the questionable actions of interested persons who try to adopt a professional life at the cost of the reputation of the holy place." (Bhag. 1.13.10, purport) In a similar passage, the sage Bhagiratha praised the river Ganges and the saints who bathe in her waters: "When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions." (Bhag. 9.9.6) If the saints are so influential just by their presence, then their acts are also worshipable and worth following. Most people's actions result in reactions (karma), but the acts of great souls convert karma into bhakti. Service to a pure devotee is a permanent asset to whoever performs it, even if he does so unknowingly (ajnata-sukrti). Although we cannot expect to equal their deeds, we should not shy away from attempting to follow the activities of pure devotees. Srila Prabhupada used to say, "Do as I am doing." Narada states that the best devotees add spiritual authority even to the scriptures. A striking example of this is Srila Prabhupada's fulfillment of the scriptural prediction in Caitanya-Bhagavata: prthivite ache yata nagaradi- grama/ sarvatra pracara haibe mora nama (CBh. 9.11.25), "The chanting of Hare Krsna will be heard in every town and village of the world." This statement used to puzzle Vaisnava scholars and some said that it was to be taken allegorically. How could mlecchas in Western countries take up the worship of Lord Krsna or Lord Caitanya and chant Hare Krsna in their towns and cities? But His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, by Lord Caitanya's grace, and on the order of his spiritual master, created the Hare Krsna movement, which quickly spread until newspapers an commentators proclaimed: "Krsna Chant Startles London," and "Hare Krsna has become a household word." Srila Prabhupada's preaching of the Bhagavad-gita provides another example of how the pure devotees give authority to the scriptures. The Bhagavad-gita had been known in Western countries as "the sacred gospel of the Hindus" for over two hundred years before Srila Prabhupada came with Bhagavad-gita As It Is. And yet no one had become a devotee of Lord Krsna from reading Bhagavad-gita, although Lord Krsna teaches surrender to Him as the goal of the Gita. Srila Prabhupada brought life to the text of Bhagavad-gita so that now thousands of Westerners are becoming sincere devotees and recognizing Lord Krsna as the Supreme Personality of Godhead. Narada will now explain further why saintly persons are so auspicious and influential. CODE 70 tan-mayah SYNONYMS tat-with Him; mayah-filled. TRANSLATION They are fully absorbed in loving the Supreme Lord. PURPORT Narada's definitions give us portraits of complete dedication, of love and oneness in interest between the Supreme Lord and His devotee. When we read a superb code such as number 49 or 67 we may think, "Now he has given the last word on bhakti: nothing more can be said as briefly and as well." But then Narada hits the bulls-eye with more precise and surrendered aphorisms of bhakti-yoga. This code is quite similar to number 41: "There is no difference between the Supreme Personality of Godhead and His devotee." In the Gurv-astaka, Visvanatha Cakravarti states, "The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities." Although a qualified student of bhakti knows that the Vaisnava is not God Himself, the disciple experiences Krsna's direct presence in the form of His dedicated servant. And the disciple is fully satisfied to serve the Supreme Lord by associating with the pure devotee, who is the transparent medium to Krsna. When Sanatana Gosvami met Lord Caitanya, the Lord told him, "Lord Krsna has saved you from life's deepest hell." Sanatana replied, "I do not know who Krsna is. As far as I am concerned I have been released from prison only by Your mercy." (Cc. Madhya 20.64) The disciple's gratitude toward the Vaisnava is also expressed in Bhaktivinoda Thakura's song Ohe! Vaisnava Thakura: "Krsna is yours. You're able to give Him to me, for such is your power. I am indeed wretched and simply run after you, crying, "Krsna! Krsna!" This is why the place where great devotees reside is a tirtha and why Narada says that they purify established holy places and give authority to the scriptures. Because, tan-mayah, they are filled with Him. CODE 71 modante pitaro nrtyanti devatah sa-natha ceyam bhur bhavati SYNONYMS modante-become joyful; pitarah-forefathers; nrtyanti-dance; devatah-demigods; sa-natha-having good masters; ca-and; iyam-this; bhuh-earth; bhavati-becomes. TRANSLATION Thus their forefathers become joyful, the demigods dance, and the world feels under the protection of good masters. PURPORT A great devotee is so dear the Supreme Lord that his family members receive the Lord's blessings even though they may not have appreciated their devotee-son or daughter. When Lord Nrsimhadeva rescued His dearmost bhakta, Prahlada, from his demon-father, Prahlada Maharaja asked that his father be excused and not punished in the next life for his heinous crimes. The Supreme Personality of Godhead, Lord Nrsimhadeva, replied: "My dear Prahlada, most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in you family. Because you were born in this family, the entire dynasty has been purified. Whenever and wherever there are peaceful, equipoised devotees who are well behaved and decorated with all good qualities, that place and the dynasties there, even if condemned, are purified." (Bhag. 7.10.18-19) Lord Caitanya also gave special mercy to persons who were family members of His devotees. Amogha, the son-in-law of Sarvabhauma Bhattacarya, blasphemed Lord Caitanya and had to suffer cholera but Lord Caitanya spared him and said, "You are the object of my affection because you are the son-in-law of Sarvabhauma Bhattacarya. Everyone in Sarvabhauma Bhattacarya's house is very dear to Me, including his maids and servants and even his dog. And what to speak of his relatives?" (Cc. Madhya 15.283-4) A pure devotee identifies more with the family of all living entities, rather than his own bodily relatives, and yet whoever is even remotely connected with a pure devotee, even by distant "blood" relations receives benefit. The influence of the devotee is that great. Narada says the demigods dance to see the appearance of a pure devotee. The devas are staunch devotees of Lord Visnu and they hate to see the demons gain control. Sometimes the demigods' palaces are captured by the demons, as during the rule of Hiranyakasipu. In fact, it was the presence of the pure devotee Prahlada that brought about the removal of Hiranyakasipu. Hiranyakasipu was "like a fever of meningitis in the head of the three worlds." When he was killed by Lord Nrsimhadeva, the demigods prayed, "When this demon was condemned by devotees because they were disgusted with him, then he was killed by You." (Bhag. 7.8.53) The pure devotee's work is so significant that it affects the whole universe and creates a shift in favor of godliness. The demigods' joy at the appearance of the Vaisnava is evidence that devas are also Vaisnavas. They are more pleased with a pure devotee who renders bhakti unto the Supreme Lord than they are with a demigod worshiper who seeks materialistic boons. With the appearance of a pure devotee the earth gets a savior. Mother Earth is abused in Kali-yuga in many ways. When Kali-yuga began, Maharaja Pariksit found a sudra beating the earth personified who appeared in the form of a cow. Nowadays the earth is drilled recklessly for oil, she is deforested, blown up, polluted by chemicals, stripped of fertile topsoil, and filled up with cheaters and liars who create an intolerable burden. The earth is not a dead mass to be exploited by the human species, but it is a living entity meant to be protected. When the earth is protected then she can give ample space, and a peaceful residence for all living entities. But when the human beings plunder the earth, she seeks protection from a magnanimous devotee. A devotee may appear to work as a humble mendicant without much power, and yet higher beings and learned persons know that a savior has appeared. The devotee is especially a savior for the human race, most of whom are otherwise sure to fall down into lower species in their next lives. According to time, place and persons, the pure devotee-savior teaches the same message: "Do not rot in this material world; follow the word of God and be saved." The world still worships saviors such as Jesus Christ, Lord Buddha and Lord Caitanya. Many other pure devotees continue to appear, as the son of God or as saktyavesa avataras, to save the human race. Considering these amazing, auspicious effects which are mostly beyond normal comprehension, we can appreciate better why Srila Prabhupada said, "If only one man becomes a pure devotee of the Lord, we shall consider our attempt a success." CODE 72 nasti tesu jati-vidya-rupa-kula-dhana-kriyadi-bhedah SYNONYMS na asti-there is not; tesu-in them; jati-of class; vidya-education; rupa-beauty; kula-family; dhana-wealth; kriya-occupation; adi-and so on; bhedah-difference. TRANSLATION They see no distinctions of social class, education, bodily beauty, family status, wealth, occupation and so on. PURPORT Sri Krsna, the Supreme Personality of Godhead, does not discriminate among devotees based on birth, wealth and so on, so why should we? Krsna says, "O son of Prtha, those who take shelter in Me, though they be of low birth - women, vaisyas (merchants) and sudras (workers) - can attain the supreme destination." (Bg. 9.32) According to the Padma Purana, "Anyone who thinks of the Deity of Visnu as a stone or the guru as an ordinary man, or thinks of a Vaisnava as belonging to a particular family or country, is a resident of hell." Rupa Gosvami has also cautioned us not to take a material view of devotees: Being situated in his original Krsna conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy seasons are full of bubbles, foam and mud. The Ganges waters do not become polluted. (Nectar of Instruction, Text 6) Prabhupada states that one should not think, "O here is an American Gosvami" and discriminate against him. On the other hand, the Westerners who have come to Krsna consciousness by Prabhupada's grace should not be puffed up thinking themselves better than Indian brahmanas. The sastras state, kalau sudra- sambhavah - in the age of Kali everyone is born a sudra. We are elevated by the process of Krsna consciousness, but we have nothing to be proud of by birth or material acquisitions. Srila Haridasa Thakura set the example; even after he became the most elevated transcendentalist he did not assert himself as a superior person, but wished to be regarded as low born. In the name of becoming a transcendentalist, one should not become captured again by false pride. Whoever discriminates against devotees on the basis of material designations is unaware of the transforming power of bhakti. As long as we persist in seeing devotees from the material point of view, we will also be unable to purify ourselves. Prabhupada writes, "One should therefore avoid observing a pure devotee externally, but should try to see the internal features and understand how he is engaged in the transcendental loving service of the Lord." (Nectar of Instruction, Text 6, purport) In her prayers to Lord Kapila, Devahuti affirmed the transcendental power of the holy names to change all persons. Devahuti said, "O, how glorious are they whose tongues are chanting Your holy name! Even if born in families of dog- eaters, such persons are worshipable." (Bhag. 3.33.7) CODE 73 yatas tadiyah SYNONYMS yatah-because; tadiyah-His. TRANSLATION This is because they consider themselves the Lord's property. PURPORT Narada explains further why there is no caste-conscious prejudice among devotees. It is because the devotees are all one class - they are all His own. And because they belong to the Supreme Lord (tadiyah), the devotees are worshipable. aradhananam sarvesam visnor aradhanam param tasmat parataram devi tadiyanam samarcanam, "Of all types of worship, worship of Lord Visnu is best, and better than the worship of Lord Visnu is the worship of His devotee, the Vaisnava." (Padma Purana) Tadiya means "in relation to Him." The devotees are in relation to the Lord, as His intimate paraphernalia. They are His internal energy, and they always accompany Him as His carrier Garuda, His couch Sesa Ananta, His cows, His gopas and gopis - His devotees. In a general sense, all living entities are part and parcel of Krsna, "My eternal fragmental parts," and that is another reason why one should not consider someone higher or lower by material standards. But although all jivas are dear to Lord Krsna, the devotees have come closest to Him and therefore they are of His own nature: samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah ye bhajanti tu mam bhaktya mayi te tesu capy aham "I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." (Bg. 9.29) Lord Caitanya once elaborately explained the same truth contained in this sutra, while talking with Sanatana Gosvami and Haridasa Thakura in Jagannatha Puri. Sanatana had contracted a skin disease which produced oozing sores. In humility, he considered his body useless for devotional service, and he decided to commit suicide under the wheel of Lord Jagannatha's cart. But Lord Caitanya read his mind and forbade Sanatana, telling him that his body was already surrendered to be used in the Lord's service. Lord Caitanya used to embrace Sanatana, and this made Sanatana feel mortified because his oozing sores touched the Lord's body. And so Sanatana decided to leave Jagannatha Puri. But Lord Caitanya explained that He was not offended by Sanatana's body, because He saw him as transcendental. Sri Caitanya Mahaprabhu quoted the Bhagavad-gita, "The humble sage by virtue of true knowledge sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dogeater." (Bg. 5.18) On hearing this quote, Haridasa said, "What You have spoken deals with external formalities." Lord Caitanya then spoke His inner thoughts regarding His love for His devotees: "Dear Haridasa and Sanatana, I think of you as My little boys, to be maintained by Me. The maintainer never takes seriously any faults of the maintained... When a child passes stool and urine that touch the body of the mother, the mother never hates the child. On the contrary, she takes much pleasure in cleaning him. The stool and urine of the maintained child appear like sandalwood pulp to the mother. Similarly, when the foul moisture oozing from the itches of Sanatana touches My body I have no hatred for him." (Cc. Antya 4.184, 186-7) Lord Caitanya then explained further about the glories of devotional service and how it transforms a devotee's body into spiritual existence. In conclusion, the body of a pure devotee is never material. Even if it appears so, Lord Krsna accepts the devotee and embraces him as His own. By the Lord's mercy, the devotee is spiritualized, and in his transcendental body he renders service to the lotus feet of the Lord. CODE 74 ... proud of his debating skills and eager to defeat others will lose his humility, which Narada says is essential for pleasing Krsna. Bhakti is great because "The Lord dislikes the proud and loves the humble." (Narada-bhakti- sutras, Code 27) The existence of God is not something to be proven or disproven merely by a battle of logical wits. The spiritual reality cannot be understood by material logic or the speculations of the material mind. Tarkapratisthat (Vedanta-sutra 2.1.11), "Logical reasoning is inconclusive." When a preacher defends the Lord or the Vaisnavas against blasphemy, that should not be taken as vain controversy. The devotee doesn't argue on his own account, but on Krsna's. Also a devotee's preaching is not based on imperfect mental speculation. "Mistakes, illusion, cheating and defective perception does not occur in the saying of the authoritative sages." (Cc. Adi 2.86) The Vaisnava acaryas have all made arguments against Mayavada interpretations. This is not to be avoided, but it is one of the duties of the madhyama-bhakta, or preacher. Krsnadasa Kaviraja states, "A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussion strengthens the mind. Thus one's mind becomes attached to Krsna." (Cc. Adi 2.117) But sometimes a preacher will avoid a fight if he sees the challenger simply wants to argue for the sake of argument. Rupa Gosvami once deferred from debating with a rascal who came to defeat him, but then Rupa's nephew, Jiva Gosvami took up the challenge. The devotee may meet the challenges of the atheists and voidists, but he knows that debate and challenge is not the way to understand God. Certainly the devotee has no challenging spirit of his own when he approaches the scriptures or the acaryas. He accepts them axiomatically, beyond argument. The best method for solving one's personal doubts is to inquire submissively from advanced Vaisnavas, who will always be able to answer in terms of sastra and reason. CODE 75 bahulyavakasatvad aniyatatvac ca SYNONYMS bahulya-for excessiveness; avakasatvat-because of involving opportunities; aniyatatvat-because of not being decisive; ca-and. TRANSLATION These lead to excessive entanglements and are never decisive. PURPORT The defect of argumentation was described by Yudhisthira Maharaja in the Mahabharata: tarko 'pratisthah srutayo vibihinna nasav rsir yasya matam na bhinnam, "Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood." (Mahabharata, Vanaparva 313.117, quoted in Caitanya-caritamrta, Madhya 17.186) If you base your philosophical conclusions on arguments, they will be eventually defeated by a superior logician. This is the method of Western philosophers, and India also has its munis. A muni is not considered distinguished unless he defeats the arguments of previous thinkers. But then another muni comes and finds flaws in the arguments of the current champion and claims to replace him with "the latest philosophy." Those who study argumentation come to the conclusion that there is no final truth. This is skepticism, the fruit of mental speculation. A bhakta should not take part in the unsatisfying, inconclusive contests of logicians. The Vedic truth has been thoroughly researched and concluded since time beyond memory. The acaryas who guide the destiny of Vedic culture, such as Madhva, Ramanuja, Lord Caitanya and many others, did not invent the Vedic siddhanta, although they each presented it with application according to time, place... and should accept whatever progressive path the mahajanas advocate. The bhakti method of receiving truth is by parampara, or disciplic succession. It is confirmed by a checks-and-balances system of hearing from guru as well as sastra and sadhu. If, instead of following parampara, one persists in hearing argumentation, he will never be able to understand the Absolute Truth. As Lord Krsna states, bhaktya mam abhijanati, "One can understand Me only by devotional service." (Bg. 18.55) When Lord Caitanya first came to Jagannatha Puri there was a dispute between His followers and Sarvabhauma Bhattacarya, who was at that time a mundane logician. Bhattacarya and his students refused to accept that Lord Caitanya was the Supreme Personality of Godhead, although Gopinatha Acarya gave much evidence from Vedic scriptures. Finally the disciples of Bhattacarya said, "We derive knowledge of the Absolute Truth by logical hypothesis." Gopinatha Acarya replied, "One cannot attain real knowledge of the Supreme Personality of Godhead by such logical hypothesis and argument." (Cc. Madhya 6.81) Gopinatha Acarya further stated that one could understand the nature of the Supreme Personality of Godhead only if he received the mercy of the Lord's favor by devotional service. Logical hypothesis is not the way, but brahma-sabda, hearing from authorized sources. The same point was expressed in Lord Brahma's prayers to Lord Krsna: "My Lord if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." (Bhag. 10.14.29) Vain controversy may also include gossip and rumor (prajalpa). Narada previously stated that a bhakta shouldn't hear from people who speak of women, wealth and atheism (Code 63). Even members of a religious movement have to be careful in their talks, or they too may become another association of harsh and idle talkers like the nondevotees. One has to distinguish between responsible dialogue on important issues, and talk that leads nowhere. If we enter into controversial topics, we should do so with restraint, sincerely seeking the Vaisnava siddhanta according to guru, sastra and sadhu. The sastras are not to be researched merely as so much ammunition for our own opinions. When we enter debate with an egoistic zest to defeat the opposition, we miss the point and end up fighting with the Vaisnavas. In the prayer known as the Hamsa-guhya, offered by Daksa to Lord Visnu, Daksa concluded that the method of logical dispute is actually a product of illusion: "I offer my respectful obeisances unto the Supreme Personality of Godhead, who is full of unlimited qualities and whose different potencies bring about agreement and disagreement between disputants. Thus the illusory energy again and again covers the self-realization of both disputants." (Bhag. 6.4.31) CODE 76 bhakti-sastrani mananiyani tad-bodhaka-karmani karaniyani SYNONYMS bhakti-of devotional service; sastrani-the scriptures; mananiyani-should be respected; tat-by them; bodhaka-made known; karmani-prescribed activities; karaniyani-should be executed. TRANSLATION The revealed scriptures of devotional service should be respected, and the duties prescribed by them carried out. PURPORT The most important bhakti-sastras have been translated with parampara purports by His divine Grace A.C. Bhaktivedanta Swami Prabhupada. Srila Prabhupada writes, "In our Krsna consciousness movement we have therefore limited our study of Vedic literature to Bhagavad-gita, Srimad-Bhagavatam, Caitanya-caritamrta and Bhakti-rasamrta-sindhu. These four works are sufficient for preaching purposes. They are adequate for the understanding of the philosophy and the spreading of missionary activities all over the world." (Cc. Madhya 22.118, purport) The Vedas are vast, comprising millions of Sanskrit slokas. The conclusion of all branches of Vedic literature is to render devotional service to the Supreme Personality of Godhead. But some of the Vedas are addressed to materialistic religionists and therefore teach a gradual process of elevation. The sages at Naimisaranya, therefore, asked their leader, Suta Gosvami, to select from the Vedas and teach them the essence. In Kali-yuga, most people do not have time or energy to go through the total Vedas, and neither is it advisable. The essence, selected by Suta Gosvami, is Srimad-Bhagavatam, which teaches bhakti-yoga as the supreme dharma and which rejects "cheating religion." Srila Vyasadeva, the compiler of all the Vedas, gave the world Srimad-Bhagavatam as his mature contribution with the intent that it could bring transcendental light into the age of darkness: anarthopasamam saksad bhakti-yogam adhoksaje, lokasyajanato vidvams cakre satvata-samhitam, "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth." (Bhag. 1.7.6) Bhakti-sastras include contemporary works written in pursuance of the conclusion of Srimad-Bhagavatam, Bhagavad-gita, etc. The writing of commentaries and other bhakti literary works can continue for the edification of people in every age and create a movement away from mundane and speculative books. Narada states that one should read and also live his life according to sastric conclusions. The serious student should render service in terms of what he has heard from the spiritual master and the bhakti-sastras. Srila Prabhupada writes, "Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance on the path of devotional service. Therefore, devotional service is established on the principles of sruti, smrti, purana or pancaratra authorities. The make-show of devotional service should at once by rejected." (Bhag. 1.2.12) CODE 77 sukha-duhkheccha-labhadi-tyakte kale pratiksamane ksanardham api vyartham na neyam SYNONYMS sukha-happiness; duhkha-unhappiness; iccha-hankering; labha-profiteering; adi- and so on; tyakte-having given up; kale-the time; pratiksamane-being waited for; ksana-of a moment; ardham-one half; api-even; vyartham-vainly; na neyam-should not be wasted. TRANSLATION Patiently enduring till the time when one can put aside material happiness, distress, desire and false gain, one should not waste even a fraction of a second. PURPORT Human birth is rare and the life span is brief. Why is human life so precious? Because we can use it for self-realization and get free of birth and death. But, as implied by this sutra, much of our human lifetimes is consumed in the struggle for existence. While instructing his young school-mates on the urgency of Krsna consciousness, Prahlada Maharaja made a calculation of how human life is wasted: Every human being has a maximum duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely lost because at night he sleeps twelve hours, being covered by ignorance. Therefore such a person has a lifetime of only fifty years. In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly in boyhood, engaged in sporting and playing, one passes another ten years. In this way twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully. One whose mind and senses are uncontrolled becomes increasingly attached to family because of insatiable lusty desires and very strong illusion. In such a madman's life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service. (Bhag. 7.6.6-8) Whenever we misspend time, it is an irretrievable loss. Canakya Pandita states that all the gold in a rich man's possession cannot buy back a single moment of time. A devotee uses his time well, and this is one of the symptoms of his advancement. Srila Prabhupada writes, "He is always anxious to utilize his time in the devotional service of the Lord. He does not like to be idle. He wants service always, twenty-four hours a day without deviation." (Nectar of Devotion, Ch. 18, p. 138) We cannot wait until after we complete too many duties before starting to remember Krsna. If we put bhakti at such a low priority, our practice will never become more than a formality, a hurried prayer in between "real" business or a perfunctory visit to the temple once a week. Rather, as Narada has observed, "Bhakti develops by hearing and singing the glories and qualities of the Supreme Lord even while engaged in the ordinary activities of life in the world." (Narada-bhakti-sutra, Code 37) Let us remember Lord Krsna's advice, "Remember Me and fight." This is the voice of delusion "When I'm older, I'll be less occupied with the struggle for existence. Then I'll take to Krsna consciousness." But we may die before old age ever comes, or we may be too feeble at that time. This is the prayer of King Kulasekhara: "O Lord, at this moment let the royal swan of my mind enter the network of the stems of the lotus flower of Your feet. How will it be possible for me to remember You at the time of death, when my throat will be choked up with mucus, bile and air?" (Mukunda-mala-stotra, 40) Narada advises that one should "patiently endure." This is advice for the devotee. He should fully engage himself in Krsna consciousness with the goal of going back to Godhead, and in the meantime be tolerant toward the dualities of life. As Lord Krsna advises Arjuna, "O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (Bg. 2.14) "Patiently endure" does not mean that one should stoically put up with life's dualities and not fully engage in Krsna consciousness! The devotee spends all his days and moments wholeheartedly engaged in devotional service, but still he has to contend with material upheavals. So in the face of these inevitable changes, he should patiently endure and go on chanting Hare Krsna. CODE 78 ahimsa-satya-sauca-dayastikyadi-caritryani paripalaniyani SYNONYMS ahimsa-of nonviolence; satya-truth; sauca-cleanliness; daya-compassion; astikya- faith; adi-and so on; caritryani-the characteristics; paripalaniyani-should cultivate. TRANSLATION One should cultivate such good qualities as nonviolence, truth, cleanliness, compassion and faith. PURPORT Throughout the Bhakti-sutras, Narada has taught the best, the ultimate. He has never given mediocre definitions of bhakti, but from his own realizations and from other Vaisnavas, he has taught para bhakti. Similarly, Srila Prabhupada would always give definitions containing the fullest Krsna conscious substance. And so all virtues will remain within the framework of the material modes until they are dovetailed in Krsna consciousness. The good man is the paragon of the sattvika mode, but even he cannot attain liberation if he fails to surrender to the Supreme Personality of Godhead. Lord Krsna states, "Those situated in that mode (sattva-guna) become conditioned by a sense of happiness and knowledge." (Bg. 14.6) Defining ahimsa, Srila Prabhupada took it to its ultimate conclusion for the life of a devotee: Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pangs. So unless one elevates people to spiritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. That is nonviolence. (Bg 13.12, purport) Srila Prabhupada preached tirelessly against violence to animals, especially to the cow. Whenever he met a religionist or educated person, Srila Prabhupada would test them on this point. He never conceded that it was permissible to kill God's creatures "because they have no soul" or for whatever reason the meat- eaters invented. To the followers of Lord Buddha Srila Prabhupada challenged, "We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahimsa cult." (Bhag. 1.3.25, purport) Lord Krsna lists satya, truthfulness, as one of the divine qualities. But truthfulness depends on recognizing the Absolute Truth, the Supreme Personality of Godhead. Otherwise, no matter how strenuously one practices honesty, it remains relative and not fully pleasing to the Supreme Lord. But when one recognizes that the Supreme Personality of Godhead is truth, and when one dedicates his life to following the truth and distributing that truth, then he can begin to be an honest person. Cleanliness refers to both inner and outer states. Both are important, but internal purity is more important. Lord Caitanya declared that the sri-krsna- sankirtana is a process to clean the mind. All material concepts - such as identifying the self as the body, their perception of dualities in the world, hankerings for sense gratification - are "dirty things" in the heart. The bhakta is always busy cleaning and polishing, freeing himself from the accumulation of dust, by the practice of chanting Hare Krsna Hare Krsna Krsna Krsna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare. As for daya, there can be no better kindness than to become Krsna conscious yourself and to share it with others. The meaning of "faith" implies that we should not interpret the words of the scriptures but take it "as it is." When Krsna says in Bhagavad-gita, "Surrender to Me," one should not think himself more wise than Krsna, and claim that it is not to the person Krsna whom we have to surrender, but to the spirit within Krsna. Faith in spiritual life also means to practice it without motivation and without interruption. In discussing a similar list of virtues in the Bhagavad-gita, Srila Prabhupada writes: "The process of knowledge terminates in unalloyed devotional service to the Lord. So if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items have no particular value. But if one takes to devotional service in full Krsna consciousness, the other nineteen items automatically develop within him." By listing prominent virtues, and using the word adi, indicating that there are many others, Narada reminds us that bhakti has to be situated on a foundation of good behavior. A bhakta cannot be a coarse fool or rascal. Srila Prabhupada was once asked by a T.V. interviewer, "How would I be able to tell a devotee of Krsna?" Prabhupada replied, "He would be a perfect gentleman." CODE 79 sarvada sarva-bhavena niscintair bhagavan eva bhajaniyah SYNONYMS sarvada-always; sarva-bhavena-with all one's feeling; niscintah-by those who free from doubt; bhagavan-the Supreme Lord; eva-indeed; bhajaniyah-should be worshiped. TRANSLATION Those who have no more doubts should constantly worship the Supreme Lord with all their hearts. PURPORT In his purport to Narada-bhakti-sutras (Code 12), Srila Prabhupada wrote, "Narada-bhakti-sutras is a summary of Bhagavad-gita and Srimad-Bhagavatam." Here again we see the truth of that statement, since this code is very similar to confidential statements made by Lord Krsna in Bhagavad-gita. For example, "Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me." (Bg. 9.34) And again, "O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode." (Bg. 18.62) There is no difference when Lord Krsna says, "Think of Me always" and when Narada says, "Always think of Bhagavan Krsna." The Lord and the Lord's pure devotee are the same. One is the worshipable Supreme Personality of Godhead as worshiper. A follower of Narada in disciplic succession can also repeat the words of Narada: "The Supreme Personality of Godhead alone should always be worshipped wholeheartedly." But our words must be uttered with conviction, and from a life dedicated to the practices that Narada has given in the Bhakti-sutras. Our words and acts in devotional service cannot be mechanical. In order to qualify as bhakti, they must be done with loving feelings. As Lord Krsna says, "If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." (Bg. 9.26) And again, "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me." (Bg. 10.10). The wholehearted, exclusive devotion recommended by Narada is also expressed in Bhisma's definition of love: "Love means to repose one's affection completely upon one person, withdrawing all affinities for any other person." (Nectar of Devotion, Ch. 19, p. 147) This stage was attained by all great devotees such as Prahlada, Uddhava, Narada and the residents of Vrndavana. We must remember that constant, ecstatic absorption in Lord Krsna is the goal of bhakti, and that bhakti includes the approach to that goal. Lord Krsna recommends the topmost stage, spontaneous love, but He also encourages us that the practices of bhakti-yoga, under rules and regulations, will bring one to the ultimate. "Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt. My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me." (Bg. 12.8-9) Hearing from mahajanas who are in the spontaneous stage of bhakti is itself one of the most important services of the practicing devotee. Even one of the wives of Lord Krsna, Laksmana, confided that her attraction to Lord Krsna had been invoked by hearing the words of Narada: "Laksmana said, 'My dear Queen, many times I heard the great sage Narada glorifying the pastimes of Lord Krsna. I became attracted to the lotus feet of Krsna when I heard Narada say that the goddess of fortune, Laksmi, was also attracted to His lotus feet.'" (Krsna, Classics edition, p. 708). Let us always keep Narada and his representatives as our worshipable preceptors. They will lead us to Lord Krsna. CODE 80 sa kirtayamanah sighram evavirbhavaty anubhavayati bhaktan SYNONYMS sah-he; kirtyamanah-being glorified; sighram-quickly; eva-indeed; avirbhavati- appears; anubhavayati-gives realization; bhaktan-to devotees. TRANSLATION When He is glorified, the Lord swiftly reveals Himself to His devotees and allows them to know Him as He is. PURPORT The Srimad-Bhagavatam describes how Narada attained direct perception of Lord Krsna. After Narada heard talks of bhakti-yoga from sages who were visiting his house, Narada continued living with his mother, since he was only a five year old boy. But his mother suddenly died and Narada took to wandering. Soon after, he sat under a banyan tree and began to meditate upon the Supersoul, as he had learned from the liberated bhakti-vedantas. "As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes and without delay the Personality of Godhead, Sri Krsna, appeared on the lotus of my heart." (Bhag. 1.6.16) After this initial darsana, the Supreme Lord withdrew Himself in His personal form, but spoke to Narada: "O virtuous one, you have only once seen My person, and this is just to increase your desire for Me, because the more you hanker for Me, the more you will be freed from all material desires." (Bhag. 1.6.22) The Supreme Lord further told Narada that he would eventually "become My associate in the transcendental world after giving up the present deplorable material worlds." And so Narada's life is a personal testimony to his own instruction given in this code. Narada went on to become one of the twelve Krsna consciousness mahajanas, and was the spiritual master of such stalwarts as Prahlada, Dhruva and Vyasadeva. Narada once came to Vyasadeva when Vyasa was feeling despondent, even after compiling most of the Vedic scriptures. Narada quickly diagnosed his disciple's depression: "Sri Narada said: 'You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless... Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead Sri Krsna more vividly.'" (Bhag. 1.5.8, 21) Vyasa took Narada's instructions to heart and began composing Srimad-Bhagavatam, which is filled with the glories of Lord Krsna in His many incarnations, as well as narrations of the Lord's pure devotees. Vyasadeva later expressed his profound gratitude by glorifying Sri Naradadeva in various verses of the Srimad- Bhagavatam: "All glory and success to Srila Narada Muni because he glorifies the activities of the Personality of Godhead, and so doing he himself takes pleasure and also enlightens all the distressed souls of the universe." (Bhag. 1.6.38) CODE 81 tri-satyasya bhaktir eva gariyasi bhaktir eva gariyasi SYNONYMS tri-in three ways (by his mind, body and words); satyasya-for one who is truthful; bhaktih-devotional service; eva-alone; gariyasi-most dear; bhaktih- devotional service; eva-alone; gariyasi-most dear. TRANSLATION Devotional service is the most precious possession, the most precious possession, of one who honestly uses his mind, body and words. PURPORT The word tri-satya refers to three ways of truth. A truthful person expresses that truth with his thoughts, actions, and words. Bhakti has also already been declared as superior to the three ways of truth, namely jnana, karma, and yoga (Bhakti-sutra 25). Then again, tri-satya may also be taken as the three truths of time: Bhakti is the best in the past, present and future. Lord Kapila told His mother, Devahuti, "I shall now explain unto you the ancient yoga system, which I explained formerly to the great sages. It is serviceable and practical in every way." (Bhag. 3.25.14) In his purport Prabhupada writes, "When we have a superexcellent process already present in Vedic scriptures, there is no need to concoct a new system to mislead the innocent public. At present it has become a fashion to reject the standard system and present something bogus in the name of a newly invented process of yoga." (Bhag. 3.25.14, purport) Bhakti is ancient wisdom, immediacy, and the vision of the future. It is tri-kala-jnana, knowledge of past, present and future. As the best use of body, speech and mind, bhakti is the best happiness, the best action and the best meditation. When Lord Caitanya asked Ramananda Raya to explain the very best thing, Ramananda Raya described bhakti in many ways: "The Lord inquired, 'Of all types of education, which is the most important?' Ramananda Raya replied, 'There is no education that is important other than the transcendental devotional service of Krsna.' Sri Caitanya Mahaprabhu then inquired, 'Out of all liberated persons, who should be accepted as the greatest?' Ramananda replied, 'He who has love for Krsna has attained the topmost liberation.' Sri Caitanya Mahaprabhu asked, 'Out of all topics people listen to which is the best for living entities?' Ramananda Raya replied, 'Hearing about the loving affairs between Radha and Krsna is most pleasing to the ear.'" (Cc. Madhya 9.8.245, 249, 255) In this code Narada says the same thing as Ramananda Raya did, but in condensed form: Bhakti is the best, bhakti is the best. Why should we doubt it? And why should we dilute bhakti with other truths, as if bhakti is in need of help? Bhakti itself confers all knowledge and renunciation. It offers the most courageous action as well as the best art, science and recreation. Most important of all, only bhakti is pleasing to the Supreme Personality of Godhead. As Lord Krsna says, "One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God." (Bg. 18.55) Even if we think that we may be able to accomplish something just as well by a non-bhakti method, our effort would still fail to please the Lord, and thus we would not find self-satisfaction. Bhakti is best and bhakti means devotional service to the Supreme Lord Sri Krsna. One time, Narada visited Lord Krsna in Vrndavana and praised His unique position: "My Lord, let me offer my respectful obeisances unto Your lotus feet... Your unlimited potency cannot even be measured by anyone. My dear Lord, You are the supreme controller. You are under Your own internal potency, and it is simply vain to think that You are dependent on any of Your creations. You have taken Your birth in the Yadu dynasty, or the Vrsni dynasty. Your advent on the surface of the earth in Your original form of eternal blissful knowledge is Your own pastime. You are not dependent on anything but Yourself; therefore I offer my respectful obeisances unto Your lotus feet. (Krsna, Ch. 36, p. 303) Let us keep Narada's spirited words in our hearts so that we may practice bhakti-yoga without doubt. And let us proclaim it joyfully as Narada does. Narada is a space-traveler and wherever he goes he sings the Lord's glories with the music of his vina: narada muni bhaja ya vina/ radhika-ramana namne: "playing his vina, Narada Muni chants the names of Lord Radhika-Ramana." As followers of Narada Muni, we may also select a vina, or method of bhajana and use it to please the Lord. Playing our vina like Narada, we may tell everyone we meet, "Bhakti is the best path, bhakti is the best!" CODE 82 guna-mahatmyasakti-rupasakti-pujasakti-smaranasakti dasyasakti-vatsalyasakti- kantasakty-atma-nivedanasakti-tan-mayasakti-parama-virahasakti-rupaikadhapy ekadasadha bhavati SYNONYMS guna-of the (Lord's) qualities; mahatmya-to the greatness; asakti-attachment; rupa-to His beauty; asakti-attachment; puja-to worship; asakti-attachment; smarana-to remembrance; asakti-attachment; dasya-to service; asakti-attachment; vatsalya-to parental affinity; asakti-attachment; kanta-as a conjugal lover; asakti-attachment; atma-of one's self; nivedana-to the offering; asakti- attachment; tat-maya-to being full of thought of Him; asakti-attachment; parama-supreme; viraha-to separation; asakti-attachment; rupa-having as its forms; ekadha-one-fold; api-although; ekadasadha-eleven-fold; bhavati-becomes. TRANSLATION Although devotional service is one, it becomes manifested in the eleven forms of attachment to the Lord's qualities, attachment to His beauty, attachment to worshipping Him, attachment to remembering Him, attachment to serving Him, attachment to caring for Him as a parent, attachment to dealing with him as a lover, attachment to surrendering one's whole self to Him, attachment to being obsessed with thought of Him, and the supreme attachment of experiencing separation from Him. PURPORT Narada has taught that bhakti is the best and he has described the rules and regulations leading to perfection. He has told us that we have to experience bhakti for ourselves, and that it is the highest bliss. Now he indicates the liberality of bhakti, in the various ways one may render devotional service. There has been nothing to suggest up to now that Narada is presenting a theoretical treatise. We should not conclude our reading of Narada-bhakti- sutras without deciding in a practical way how we shall render service to Krsna. Once a college student came to visit Srila Prabhupada and told him that he had already read Bhagavad-gita. Srila Prabhupada asked, "So what is your conclusion?" The student admitted that he had not reached any particular conclusion after his study of Bhagavad-gita. Prabhupada explained that the Bhagavad-gita means to recognize Lord Krsna as the Supreme Personality of Godhead, and to give up all other dharmas and to serve Him. An intelligent reader of the Bhagavad-gita should know this and take up devotional service. Similarly, Narada tells us at the end of the Bhakti-sutras, how one may serve the Supreme Lord. Of course, the rasas with Krsna are for the liberated devotees and cannot be taken up arbitrarily. Our service to Krsna should be guided by our spiritual master. He will help us to serve according to our psychophysical nature, in a way that is most effective for our purification. But from the beginning we can at least know that Lord Krsna is served by His liberated associates in many different ways and that our own perfection will be to discover how we are meant to serve Him eternally to our heart's content. A devotee appreciates the varieties of service performed by the Lord's devotees and he studies how to become perfect in their particular relationships with the Lord. Narada's eleven ways of bhakti appears like a combination of the nine-fold process of bhakti as taught by Prahlada Maharaja and the five main rasas with Lord Krsna as described in Nectar of Devotion by Rupa Gosvami. According to the nine-fold process of bhakti, here are some examples of devotees who perfected themselves by their particular paths: 1) Maharaja Pariksit became perfect by hearing about Krsna, 2) Sukadeva Gosvami became perfect by speaking the glories of the Lord, 3) Prahlada Maharaja became perfect in remembrance of the Lord, 4) Laksmidevi became perfect by worshiping the lotus feet of the Lord, 5) Maharaja Prthu became perfect by worship of the Lord, 6) Akrura became perfect by offering prayers to the Lord, 7) Hanuman became perfect as a servant of the Lord, 8) Arjuna became perfect as a friend of the Lord, 9) Bali Maharaja became perfect by offering everything to the Lord. As for the five rasas, they are: 1) adoration of the Lord (santa), 2) servitude (dasya), 3) friendship (sakhya), 4) parental love (vatsalya), 5) conjugal (madhurya). Prominent examples of devotees in each of these rasas are: The four Kumaras in the santa-rasa; Hanuman as a servant of Lord Rama, and also Krsna's various servants in Dvaraka and Mathura; Sridama, Sudama and Stoka Krsna in the sakhya-rasa; Krsna's parents, Vasudeva-Devaki and Nanda-Yasoda in the parental rasa (vatsalya); and the gopis of Vrndavana as well as the queens in Dvaraka in the conjugal mood (madhurya-rasa). A liberated devotees are in absolute transcendence, and one does not hanker for the perfection of another. But the Vaisnava acaryas have analyzed the rasas to show that there is a progression in affection - and a diminishing in feelings of awe and reverence to the Lord - from servitude up to madhurya. All the qualities of the other rasas are fully contained in conjugal love. As for love in separation, which is mentioned as the eleventh point by Narada, that was especially demonstrated by the gopis of Vrndavana, and also by Lord Caitanya. Lord Caitanya's demonstration of viraha, or transcendental anguish of separation from Krsna, is the highest of all possible expressions of love of God. Although there is a progression in intimacy in the rasas from santa-rasa to madhurya-rasa, all are based on the ecstasy of service to the Lord. Krsnadasa Kaviraja writes, "Love for Krsna has this one unique effect; it imbues superiors, equals and inferiors with the spirit of service to Lord Krsna." (Cc. Adi 6.53) Krsna's friends in Vrndavana have pure fraternal affection for Him, yet they too worship His lotus feet in a spirit of servitude. Krsna's mothers and fathers sometimes chastise the Lord, thinking that He is their little son, and yet they always think of themselves as His servants. While speaking to Uddhava, Krsna's father Nanda Maharaja once said, "May our minds be attached to the lotus feet of your Lord Krsna, may our tongues chant His holy names, and may our bodies lie prostrate before Him." (Cc. Adi 6.60) Even the gopis of Vrndavana regard themselves as Krsna's maidservants. Srimati Radharani prays, "O My Lord... reveal Yourself to Your maidservant, who is very much aggrieved by Your absence." (Bhag. 10.33.9) Being a servant or a devotee of the Supreme Lord is so auspicious and blissful, that even the incarnations of Lord Krsna Himself descended as Lord Caitanya, to accept the emotions and form of a devotee. Therefore all devotees can best cultivate their loving relationship with Lord Krsna by becoming the servant or the devotee of other Vaisnava devotees. If we fix ourselves in steadfast and spontaneous loving service to the Lord's devotees Krsna will reveal Himself to us and indicate new, intimate ways in which we may serve Him. CODE 83 ity evam vadanti jana-jalpa-nirbhaya eka-matah kumara-vyasa-suka-sandilya- garga-visnu-kaundilya-sesoddhavaruni-bali-hanumad-vibhisanadayo bhakty-acaryah SYNONYMS iti-thus; evam-in this way; vadanti-they speak; jana-of ordinary people; jalpa- of the gossip; nirbhayah-unafraid; eka-of one; matah-opinion; kumara-vyasa- suka-sandilya-garga-visnu-kaundilya sesa-uddhava-aruni-bali-hanumat-vibhisana- adayah-the Kumaras, Vyasa, Suka, Sandilya, Garga, Visnu, Kaundilya, Sesa, Uddhava, Aruni, Bali, Hanuman, Vibhisana and others; bhakti-of devotional service; acaryah-the founding authorities. TRANSLATION Thus say the founding authorities of devotional service - the Kumaras, Vyasa, Suka, Sandilya, Garga, Visnu, Kaundilya, Sesa, Uddhava, Aruni, Bali, Hanuman, Vibhisana and others - speaking without fear of worldly gossip and sharing among themselves one and the same opinion. PURPORT Narada previously gave definitions of bhakti according to sages like Vyasa and Garga, and now he gives a longer list. He also adds that there are many other authorities who could also be cited. In this way, although Narada's word is sufficient, he increases the authority of his conclusion that bhakti is the best of all paths. While praising Lord Krsna as the Supreme Brahman and the God of gods, Arjuna also referred to great sages in order to support his statement: "Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person, the unborn, the greatest. All the great sages such as Narada, Asita, Devala and Vyasa confirm this truth about You, and now You Yourself are declaring it to me." (Bg. 10.12-13) Srila Prabhupada writes, "It is not that because Krsna is Arjuna's intimate friend Arjuna is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth." (Bg. 10.12-13) Srila Prabhupada writes, "It is not that because Krsna is Arjuna's intimate friend Arjuna is flattering Him by calling Him the Supreme Personality of Godhead, the Absolute Truth. Whatever Arjuna says in these two verses is confirmed by Vedic truth." (Bg. 10.12-13, purport) When Yamaraja wanted to impress upon his messengers, the Yamadutas, that Lord Visnu is the supreme authority and that bhakti is the supreme path, he also quoted an impressive list of names. These teachers are known as the mahajanas or twelve authorities in Krsna consciousness: "Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila (the son of Devahuti), Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. (Bhag. 6.3.20-21) In his purport, Srila Prabhupada stresses the importance not only of the individual sages, but the fact that they are representatives of Vaisnava sampradayas: "There are four lines of disciplic succession: one from Lord Brahma, one from Lord Siva, one from Laksmi, the goddess of fortune, and one from the Kumaras. The disciplic succession from Lord Brahma is called the Brahma-sampradaya, the succession from Lord Siva (Sambhu) is called the Rudra- sampradaya, the one from the goddess of fortune, Laksmiji, is called the Sri- sampradaya, and the one from the Kumaras is called the Kumara-sampradaya. One must take shelter of one of these four sampradayas in order to understand the most confidential religious system. In the Padma Purana it is said, sampradaya-vihina ye/ mantras te nisphala matah: "If one does not follow the four recognized disciplic successions, his mantra or initiation is useless." (Bhag. 6.3.20-21, purport) Narada states that the acaryas of the Absolute Truth were not afraid of criticism. In bygone ages, pure devotees and even the Supreme Lord Himself were criticized by fools. One time Narada was cursed by the powerful Daksa because Narada convinced Daksa's sons not to get married but to remain brahmacaris. Daksa called Narada a sinful rascal posing as a devotee. Narada tolerated Daksa's curse without retaliation, but neither did he give up his preaching. In his purports, Srila Prabhupada compares the criticism Narada received to the criticism he also received from parents of his disciples. The charge of the parents in modern times is the same as Daksa's charge, that the spiritual master has unreasonably caused young boys (and girls) to give up the normal life of sense gratification and take to extreme forms of renunciation and devotion to God. The criticism of the Krsna consciousness movement has taken organized shape as part of the "anti-cult movement," but Srila Prabhupada assures his followers not to be afraid of attacks. We have no business creating enemies, but the process is such that non-devotees will always be inimical toward us. Nevertheless, as stated in the sastras, a devotee should be both tolerant and merciful. Devotees engaged in preaching should be prepared to be accused by ignorant persons, and yet they must be very merciful to the fallen conditioned souls. If one can execute his duty in the disciplic succession of Narada Muni, his service will surely be recognized... Preaching can be a difficult thankless task, but a preacher must follow the orders of the Supreme Lord and be unafraid of materialistic persons. (Bhag. 6.5.39, purport) Critics deride the Hare Krsna movement as a concocted new cult. But as the Narada-bhakti-sutras are supported by venerable authorities and mahajanas, the Krsna consciousness movement created by His divine Grace A.C. Bhaktivedanta Swami Prabhupada is also authoritative. In fact, the Krsna consciousness movement is backed up by the same authorities as those cited by Narada. A.C. Bhaktivedanta Swami Prabhupada, as a disciple of Bhaktisiddhanta Sarasvati Thakura, comes in the disciplic line of the Brahma-Madhva-Gaudiya-sampradaya. This line includes Brahma, Narada, and Vyasadeva. In the pranama-mantra which Srila Prabhupada's followers chant, the phrase, gaura-vani-pracarine means that Srila Prabhupada teaches the message of Gaura, Lord Caitanya. The sankirtana movement or the chanting of Hare Krsna was begun by Lord Caitanya Himself. And so the Krsna consciousness movement as it is now spreading around the world, is not a new religion, but a continuation of the original sampradaya. As Srila Prabhupada says, "Actually the original father of this movement is Lord Krsna Himself, since it was started a very long time ago but is coming down to human society by disciplic succession." (Bg., Preface) CODE 84 ya idam narada-proktam sivanusasanam visvasiti sraddhate sa bhaktiman bhavati sa prestham labhate sa prestham labhata iti SYNONYMS yah-one who; idam-this; narada-proktam-spoken by Narada; siva-auspicious; anusasanam-instruction; visvasiti-trusts; sraddhate-is convinced by; sah-he; bhakti-man-endowed with devotion; bhavati-becomes; sah-he; prestham-the most dear (Supreme Lord); labhate-attains; sah-he; prestham-the most dear; labhate- attains; iti-thus. TRANSLATION Anyone who trusts these instructions spoken by Narada and is convinced by them will be blessed with devotion and attain the most dear Lord, yes, he will attain the most dear Lord. PURPORT Narada ends the Bhakti-sutras by stating that one has to hear them with faith. Inquiries and even doubts may be placed before the guru, just as Arjuna expressed his doubts before Lord Krsna. But an attitude of disbelief will prevent us from understanding. As Lord Krsna states, "Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world." (Bg. 9.3) And as stated in Svetasvatara Upanisad, (6.23), "Unto those great souls who have implicit faith in both the Lord and the spiritual master all the imports of the Vedas are automatically revealed." This final code declares that if one hears the Narada-bhakti-sutras with sraddha, then Narada blesses him with devotion to the Supreme Personality of Godhead. This means that Narada Muni is present and acting through the teachings of the sutras. The same potent blessing which Narada has given to many persons enabling them to become staunch bhaktas are available even now through the vani, or teachings, of Narada. As stated in the Skanda Purana, "My dear Narada, of all the saintly persons you are so great and glorious that simply by your good wishes a lowborn hunter also has become a great, elevated devotee of Lord Krsna." (Nectar of Devotion 1970 edition, ch.17, p. 137) Let us gratefully receive this benediction, and take to repeated hearings of Narada-bhakti-sutras for our transcendental pleasure and benefit. Narada wishes to bless us to attain the param gatim, the ultimate goal of life, the most cherished desire. But we must ask ourselves, "What do I desire?" If we desire to attain krsna-bhakti and if we lead our life in accordance with the teachings of Krsna consciousness, then Narada promises we will attain the ultimate in this life and the next; we will render devotional service to Lord Krsna, the Supreme Beloved. As described in Nectar of Devotion by Rupa Gosvami, the goal of bhakti is very rarely attained. The Supreme Lord doesn't grant devotion as easily as He grants liberation, because when He gives devotion one gets and opportunity to directly serve Him. Sukadeva Gosvami tells Maharaja Pariksit, "Those engaged in getting the Lord's favor, attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him." (Bhag. 5.6.18) Narada assures us twice, so there should be not doubt about it: although bhakti is very rare and hard to attain, with the blessings of Narada and his representatives we will attain the Supreme Beloved, we will attain the Supreme Beloved. Completed on Unmilani Maha-dvadasi, November 24, 1989, in Jagannatha Puri, as desired by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada.