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Song Name: Yesam Ragoditah Krsne
Sraddha
Official
Name: Chapter 10; Krsnapta Jana Caritram
Language: Sanskrit
LYRICS:
(1)
yeṣāḿ
rāgoditaḥ kṛṣṇe śraddhā vā
vimaloditā
teṣām
ācaraṇaḿ śuddhaḿ sarvatra paridṛśyate
(2)
aśuddhācaraṇe
teṣām aśraddhā vartate svataḥ
prapañca-viṣayād rāgo
vaikuṇṭhābhimukho yataḥ
(3)
adhikāra-vicāreṇa
guṇa-doṣau vivicyate
tyajanti satataḿ vādān
śuṣka-tarkānanātmakān
(4)
sampradāya-vivādeṣu
bāhya-lińgādiṣu kvacit
na dviṣanti na sajjante
prayojana-parāyaṇāḥ
(5)
tat karma hari-toṣaḿ yat
sā vidyā tan-matir yayā
smṛtvaitan niyataḿ
kāryaḿ sādhayanti manīṣiṇaḥ
(6)
jīvane maraṇe vāpi
buddhis teṣāḿ na muhyati
dhīrā
namra-svabhāvāś ca sarva-bhūta-hite ratāḥ
(7)
ātmā śuddhaḥ
kevalas tu mano jāḍyodbhavaḿ dhruvam
dehaḿ prāpañcikaḿ
śaśvad etat teṣāḿ nirūpitam
(8)
jīvaś cid-bhagavad-dāsaḥ
prīti-dharmātmakaḥ sadā
prākṛte
vartamāno'yaḿ bhakti-yoga-samanvitaḥ
(9)
jñātvaitad
vraja-bhāvāḍhyā vaikuṇṭha-sthāḥ
sadātmani
bhajanti sarvadā
kṛṣṇaḿ sac-cid-ānanda-vigraham
(10)
cit-sattve prema-bāhulyāl
lińga-dehe mano-maye
miśra-bhāva-gatā
sā tu prītir utplāvitā satī
(11)
prīti-kāryam ato baddhe
mano-mayam itīkṣitam
punas tad-vyāpitaḿ dehe
pratyag-bhāva-samanvitam
(12)
sāra-grāhī bhajan
kṛṣṇaḿ yoṣid-bhāvāśrite'tmani
vīravat kurute bāhye
śārīraḿ karma nityaśaḥ
(13)
puruṣeṣu
mahā-vīro yoṣitsu puruṣas tathā
samājeṣu mahābhijño
bālakeṣu suśikṣakaḥ
(14)
artha-śāstra-vidāḿ
śreṣṭhaḥ paramārtha-prayojakaḥ
śānti-saḿsthāpako
yuddhe pāpināḿ citta-śodhakaḥ
(15)
bāhulyāt
prema-sampatteḥ sa kadācij jana-priyaḥ
antarańgaḿ bhajaty eva
rahasyaḿ rahasi sthitaḥ
(16)
kadāhaḿ
śrī-vrajāraṇye yamunā-taṭam
āśritaḥ
bhajāmi
sac-cid-ānandaḿ sāra-grāhi-janānvitaḥ
(17)
sāra-grāhi-vaiṣṇavānāḿ
padāśrayaḥ sadāstu me
yat-kṛpā-leśa-mātreṇa
sāra-grāhī bhaven naraḥ
(18)
vaiṣṇavāḥ
komala-śraddhā madhyamāś cottamās tathā
grantham etat samāsādya
modantāḿ kṛṣṇa-prītaye
(19)
paramārtha-vicāre'smin
bāhya-doṣa-vicārataḥ
na kadācid
dhata-śraddhaḥ sāra-grāhi-jano bhavet
(20)
aṣṭādaśa-śate
śāke bhadrake datta-vaḿśajaḥ
kedāro'racayac chāstram
idaḿ sādhu-jana-priyam
TRANSLATION
1) We are now describing the
characteristics of Krsna's devotees who are in the
mood of Vraja. The characteristics of those who have
awakened raga, or faith in the form of purva-raga, is always pure and faultless. At this juncture we need to
consider the science of raga, or attachment. The thread of bondage between the
heart and its repository is called priti. The portion
of the thread of bondage that binds the repository is called the sense of
pleasure. The portion of the thread of bondage that binds the heart is called
raga. The symptoms of a living entity's pure spiritual attachment and a living
entity's impure mental attachment are similar in terms of the relationship
between the heart and its repository. When attachment first begins to manifest,
it is known as faith. The characteristics of both persons with faith and
persons with attachment are pure.
2) One may ask, “What is the reason
for this?” The answer is as follows: The science of the living entities'
attachment is one. Attachment is present whether the repository is the Lord or
something mundane, the only difference is its repository. When attachment is
turned towards Vaikuntha, then no attachment for the
material world remains; one accepts only what is required for maintenance. Even
the objects that are thus accepted become transcendental. Therefore all
attachments become spiritualized. As soon as there is a lack of raga, asakti certainly diminishes. Due to accepting material
objects with an impure motive, one naturally develops faithlessness. Therefore
it is almost impossible for devotees to act sinfully. And if they do act
impurely at any time, there is no need for atonement. The main purport is that
sin is committed through activities or desires. Sinful activities are called
sin, and sinful desires are called seeds of sin. Sinful activities are not
sinful by constitution, because according to one's desire they are sometimes
sinful and sometimes not. If we try to search out the root cause of sinful
desire, or the seed of sin, then we can ascertain that identifying one's body
as one's self is the root cause of the pure living entity's sinful desires.
From this misidentification of one's body as one's self, both sin and piety
arise. Therefore both sin and piety are relative, not constitutional. The
activities or desires that relatively help a soul attain his constitutional
position are called piety. The opposite are called sin. Since devotional
service to Krsna is one's constitutional position,
when one cultivates this service, then nescience, which is the root cause of
relative situations in the form of sin and piety, is gradually fried and
abolished. Although the desire to engage in sinful activity may suddenly
manifest like a fried kai fish, it is quickly subdued
by the process of devotional service. The endeavor for atonement at this point
is useless. There are three types of atonement—atonement through karma,
atonement through jnana, and atonement through bhakti. Remembering Krsna is the
atonement through bhakti. Therefore devotional
service is atonement through bhakti. There is no need
for devotees to separately endeavor for atonement. Atonement in jnana is through repentence. By
atonement through jnana one's sins and seeds of sin,
or desires, are destroyed, but nescience is not destroyed without bhakti. By atonement through karma, such as candrayana (a kind of expiatory penance), one's sins are
checked, but the seeds of sinful desires and nescience, the root cause of sins
and the desire to sin, remains. One must understand this science of atonement
with careful consideration. The practice of repentance is observed in some
foreign devotional processes based on paternal rasa,
and since this paternal rasa is mixed with jnana and opulence, it is reasonable. In the unmotivated
devotional service of the sweet Lord, however, there are no opposing rasas like fear, repentance, or liberation. Realization of
one's constitutional position and elimination of all previous sins, in the form
of both fructified and unfructified sins, are both
irrelevant fruits of bhakti and therefore easily
attained by the devotees. As for the jnanis, they
destroy their unfructified sins by the indirect
process of repentance and they enjoy the results of their fructified sins in
their current life. As for the karmis, their sins
will be destroyed by enjoying the fruits, in the form of punishment. Therefore
in the science of atonement it is extremely important to consider the
qualification of the performer.
3) From animal life to human life
and from regulative principles to attachment there are many levels of
qualification. Performance of duties a person has according to his
qualification is called piety, and deviation from those duties is called impiety.
If we consider all activities according to this principle, then what is the
need for separately calculating one's piety and impiety? According to
qualification, one person's piety may be another's impiety. When jackals and
dogs steal and goats have illicit sex, can it be considered sinful? Such
activities are certainly counted as sins for human beings. Those who are very
attached to material objects should associate with women through marriage, as
this is piety for such persons. But for one whose attachment for material
objects has been totally directed towards the Supreme Lord, loving affairs
through marriage are forbidden; because by great fortune he has attained love
for Krsna. To divert that love for the Lord to
material objects is certainly an act of degradation. On the other hand, people
who are like animals may need to associate with more than one woman through
marriage to become pious. From the beginning of the process of worshiping the
Lord up to the attainment of the mood of Vraja there
are different modes, such as ignorance, passion, goodness, and transcendence.
According to the practitioner's nature, advancement of knowledge, and
absorption in the spirit of Vaikuntha, innumerable
qualifications are seen. According to those qualifications, different forms of
karma and jnana are seen. We do not want to increase
the volume of this book by mentioning examples, because a thoughtful person can
understand this himself. All dualities like sin and virtue, religion and
irreligion, proper and improper actions, heaven and hell, knowledge and
ignorance are all objects of dispute for persons who have perverted attachment.
Actually they are neither pious nor impious. We only explain them as pious or
impious due to relative consideration. If we independently consider, then we
can understand that the pervertedness of the soul's
attachment is impiety and remaining in the constitutional position of the
soul's attachment is called piety. Swanlike persons accept those activities
that nourish piety to be pious and those activities which nourish impiety to be
impious. They do not take shelter of dry speculation or agree with biased
arguments.
4) Nourishing love is the living
entity's goal of life. Knowing this, the devotees of Krsna
do not like or hate external formalities and sectarian conflicts. They remain
indifferent to all forms of insignificant bigotry.
5) The learned devotees of Hari know perfectly well that activities that are pleasing
to Lord Krsna are called karma and activities that
attract one's mind to Krsna are called knowledge.
Keeping this in mind, they engage only in the activities and cultivation of
knowledge that nourishes their spiritual lives. They understand that all other
activities and knowledge are useless.
6) They are naturally humble, fixed
in knowledge, and always busy for the welfare of others. Their intelligence is
so fixed that even if they suffer various severe pains in their present or
future lives, they never deviate from spiritual life.
7 – 8) Whether their mind and body
naturally change by the awakening of attachment or whether they cultivate
knowledge to realize the science of attachment, the devotees of Krsna who are in the mood of Vraja
come to a natural conclusion. The conclusion is that the soul is by nature pure
and devoid of material qualities. What we call the mind has no existence of its
own, for it is only a perversion of the soul's contact with matter for
increasing the knowledge of the conditioned soul. The soul's original
propensities are displayed in the relative world by the propensities of the
mind. In the realm of Vaikuntha, a soul acts
according to his constitutional propensities—there is no existence of this
mind. When a soul comes in contact with matter, his pure knowledge becomes
almost dormant and he accepts perverted knowledge as real. This knowledge is
grasped by the interaction of the mind with matter. This is called material
knowledge. Our present body is material and related with the soul only as long
as the soul is conditioned. Only the Supreme Lord knows the relationship
between a pure soul and his gross and subtle bodies; human beings are unable to
know this. In the course of devotional service a devotee must accept whatever
is required to keep body and soul together for as long as Lord Krsna desires. The living entity is spiritual by nature. He
is an eternal servant of the Lord, so his only constitutional duty is to love
the Lord. At the time of giving up the body, one attains, by the will of the
Lord, a destination according to the state of one's heart. Therefore a person
who desires auspiciousness must accept the process of devotional service. When
the Lord's mercy is bestowed on a devotee who is following the process of
devotional service, then the devotee's connection with the material world is
easily destroyed. This is never possible by one's own endeavor—either by giving
up the body, by renouncing activities, or by opposing the Lord. This supreme
truth was obtained through samadhi. Human life is
based on karma and jnana, but when one takes shelter
of bhakti, then one's
devotion for Krsna awakens.
9) Persons who have realized this
truth and are absorbed in the mood of Vraja worship Krsna, who is eternally full of knowledge and bliss,
through samadhi.
10) When a living entity's love for
Krsna increases, then the waves of that love spread
throughout his subtle mental body and create various mixed emotions. At that
time there is an awakening of thinking, remembering, meditating, concentrating,
and considering how to purify oneself—all of which help one
worship through the mind. One should not abandon the process of
worshiping through the mind because of mixed emotions, for these mixed emotions
naturally remain until the destruction of the subtle body. The mental
activities that accumulate through contact with matter demonstrate the concept
of mundane idolatry, but the emotions that manifest and gradually spread
throughout the mind and body in the soul's endeavor for samadhi
are all spiritually reflected truths.
11) Thus, for the conditioned
souls, loving exchanges take the form of mental activities. These mental
activities, which are reflections of spiritual exchanges, swell and further
spread throughout the body. They appear on the tip of the tongue and glorify the
spiritually reflected names and qualities of the Lord. They appear at the ears
and hear the names and qualities of the Lord. They appear in the eyes and see
the spiritually reflected sat-cid-ananda Deity form
of the Lord in this material world. The shuddha-sattvika-bhavas,
bodily transformations, swell in the body and manifest in the form of hairs
standing on end, crying, perspiring, shivering, dancing, offering obeisances, falling to the ground, embracing with love, and
traveling to the holy places. The soul's inherent emotions could continue to
remain active with the soul, but in the material world the mercy of the Lord is
the principle force for awakening spiritual emotions and situating one in his
constitutional position. With a desire to convert material attachment into
spiritual attachment, all the spiritual emotions are mixed with material
emotions for giving up parag-gati and practicing pratyag-gati. When a soul sits in the chariot of the mind
and chases the sense objects through the gates of the senses, this is called parag-gati. When this current again flows towards the
soul's own abode, it is called pratyag-gati. The pratyag-dharma of being greedy to eat palatable foods is to
eat maha-prasada. The pratyag-dharma
of the eyes is to see holy places and the beautiful form of the Lord. The pratyag-dharma of the ears is to hear the pastimes of Hari and devotional songs. The pratyag-dharma
of the nose has been exemplified by the four Kumaras
when they smelled the tulasi and sandalwood that was
offered to the feet of the Lord. The pratyag-dharma
of associating with the opposite sex through marriage for the prosperity of a Vaisnava family was exemplified by Manu, Janaka, Jayadeva, and Pipaji. The pratyag-dharma of
festivals is seen in the festivals celebrating the pastimes of Lord Hari. These human characteristics filled with emotions of pratyag-dharma are seen in the lives of pure swanlike
personalities.
12) Does this mean that swanlike
persons engage only in spiritual activities and neglect material activities?
No. Swanlike persons worship Krsna in the mood of one
who is enjoyed, and they valiantly take care of the external body. Eating, enjoying,
exercise, industrial enterprises, walking in the open air, sleeping, riding in
vehicles, protecting the body, protecting the society, and traveling are all
seen in the lives of swanlike persons.
13) The swanlike Vaisnavas valiantly remain and work among men. They are the
shelter of women and are respected by them. They take part in social activities
and get much experience. They teach their children artha-sastra
and thus become known as headmasters.
14) Books on physical and mental
science, books on industry, books on the science of language, books on grammar,
and books on ornamental language are all known as artha-sastra.
Some kind of physical, mental, familial, and social benefits are obtained from
these literatures. The name of these benefits is artha.
The advantage of these literatures is that by studying books on medicine, one
can get the benefit of a cure. By studying books on music, one can get the
benefit of happiness to the mind and ears. By material scientific knowledge,
various wonderful machines are created. By books on astrology, one can get the
benefit of ascertaining subjects like proper and improper times. Those who
study such artha-sastras are known as artha-vit scholars. The smriti-sastras
establish varnashrama-dharma and are also known as artha-sastra. The smarta scholars
are also known as artha-vit scholars, because the
main purpose of their occupational duties is to protect society. The spiritual
scholars, however, practice spiritual life with these arthas.
Swanlike Vaisnavas are never averse to discussing
these scriptures. They abstract the supreme goal of spiritual life from these artha-sastras and become worshipable
among artha-vit scholars. The artha-vit
scholars are happy to assist them in ascertaining the Absolute Truth. The
swanlike Vaisnavas are present in the battlefield as
negotiators. They do not hate or reject various sinful persons. Swanlike Vaisnavas are always engaged in purifying the hearts of
sinful persons by confidential instructions, public lectures, friendly advice,
chastising, setting example, and sometimes punishing sinners.
15) Although the characteristics of
swanlike Vaisnavas are wonderful, sometimes they do
not manifest the above-mentioned activities due to being overwhelmed with
increased feelings of love. The swanlike Vaisnavas,
who are very dear to all, sometimes live in secluded places and engage in the
most confidential internal worship of the Lord.
16) While describing the glories of
Vraja, the author's intense greed for love of God has
awakened and he therefore says, “When will I be so fortunate that I will
worship the sat-cid-ananda Supreme Lord in the
association of swanlike Vaisnavas in the forest of Vrndavana on the banks of the Yamuna?”
17) Let my eternal occupation be to
take shelter of the lotus feet of the swanlike Vaisnavas.
They are captains of the boat to cross the material ocean, and only by their
mercy do karmis and jnanis
become swanlike Vaisnavas.
18) There are three types of Vaisnavas—kanistha-adhikaris,
whose faith is very soft, madhyama-adhikaris, and uttama-adhikaris. Those who consider karma-kanda and its results as permanent and are averse to the
Absolute Truth are called mundane fruitive workers.
Those who want to establish the liberation of merging in the impersonal Brahman
are extremely dry and devoid of rasa. They are burnt
by knowledge due to not understanding eternal varigatedness.
The Vaisnavas are those who have accepted the eternal
spiritual variegated nature of the living entities' supreme destination. They
are convinced that the living entities' eternal position is to worship the
Lord, who is merciful, full of sweetness and opulence, the abode of happiness,
and always different from the living entities. The fruitive
workers and mental speculators can become Vaisnavas
and live as pure human beings by the influence of good association and good
fortunate. The contamination that is found in the lives of kanistha-adhikari
and madhyama-adhikari Vaisnavas
is found in abundance among fruitive workers and
mental speculators. Even if the fruitive workers and
mental speculators become Vaisnavas, the remnants of
their material conceptions and arguments remain as bad habits. Those bad habits
are the contaminations that are found in the lives of kanistha-adhikaris
and madhyama-adhikaris. Anyway, these contaminations
are certainly the result of nescience and prejudice. Among the three types of Vaisnavas, the uttama-adhikari Vaisnavas have no prejudices or material conceptions. They
may have a lack of knowledge in various material subject matters, but the
swanlike Vaisnavas vigorously destroy all sorts of
prejudices. The madhyama-adhikari Vaisnavas
do not wish to be asslike Vaisnavas,
but the swanlike tendency is not fully present in them. They have some doubts
in their hearts due to previous prejudice. Although such persons accept
spiritual variegated nature and natural samadhi, they
cannot properly realize the science of Vaikuntha
because of their argumentative nature. Although the kanistha-adhikaris
are known as Vaisnavas, they are totally under the
control of prejudice. They associate with fruitive
work under the jurisdiction of regulative principles. Although they are not
proper candidates for studying this book, if they discuss it with the
assistance of uttama-adhikaris, they will also become
uttama-adhikaris. Therefore all three types of Vaisnavas should study this book in order to increase their
love for Krsna and achieve transcendental happiness.
19) We have discussed the Absolute
Truth in this book, so please excuse any grammar or language defects. Swanlike
persons should not waste any time in this way. Those who criticize such
external defects while studying this book will obstruct its main
purpose—accepting the essence of the Absolute Truth—and are not eligible to
study this book. Arguments born of childish education are despicable in serious
subject matters.
20) This book, which is dear to the
devotees, was compiled by Kedaranatha, who belongs to
the Bharadvaja kayastha
community of the Datta family and who is a resident
of Hatta Khola, Calcutta.
This book was written in the year 1879 while staying in the town of Bhadraka, Orissa, for official
purposes.
This is
the final chapter of the Krsna Samhita.
UPDATED: July 25, 2009