Devotion Goal of life

H.H.Tridandiswami Sri B.V.Madhusudan Maharaj On the path of action and knowledge also Parama Purusha Sri Krishna, the Supreme Being to be realized - that may be the indirect method of worship. So it is said in the Geeta that, Avidhi Purvakam. Apart from that there is the definite approach to attain Him, realize Him. That is Bhakti (devotion). Bhakti is the goal itself and not a mere cult. This is the fundamental difference between devotion on the one hand, knowledge and action on the other. Bhakti Nayati and Darshayati. Bhakti directly takes the devotee to the Supreme Being and shows Him in His Rupam (original form) as Dvibhuja Muralidhara Shyamasundara Vrajendranandana Krishna. Bhakti is neither a cult nor an applied science, rather it is the highest stance of a cult. Those who follow the path of action and knowledge say, I want to realize the Supreme Entity. But the idea of devotees mind is, I want to serve the Parama Purusha. That is, the idea of service is predominant in Bhakti. Only satisfaction of the served is the essence of the devotion. Bhakti is the definite method of worship and all others are indefinite methods of worship. Suppose the elevator and the staircase, these are the two ways to reach the top floor of a hundred storied building. One can reach the top floor of the building very shortly and without much exhaustion when he takes the elevator. But if he walks through the staircase, that will be very tiresome and timeless for him. Likewise Bhakti is so easiest and definite on the one hand and the other methods are so indefinite and troublesome on the other hand. Regarding the methods, other than Bhakti (karma, jnana, yoga etc.) it is said in the Geeta that Kleshoadhikarastesham avyaktasaktachetasam. I do not want anything from You. I only want to serve You. Therein lies the excellence as well as the superiority of Bhakti. The devotion is the characteristic of the soul but it is dormant when we are in this material condition of life. As soon as we come to the contact with a pure devotee, it is kindled and then

blossomed in due course of time and spreads its fragrance in the form of Premabhakti to the Lotus Feet of Sri Krishna, the Supreme Personality of Godhead. The awakening of devotion causes the aesthetic sense the feeling of beauty that is dormant in ones heart. For devotees, devotion is the life, the expression of their vital energy. Where there is no devotion, the throbbing of their life also stops. That is why devotees cannot even think of surviving without devotion. The Bhakti has mainly three stages. When it initiates, the stage is called Sadhana Bhakti, establishes the relationship (sambandha) between the servant and the served. At the progressive stage of Bhakti is known as Bhava Bhakti, when it starts functioning (Abhidheya) in between Bhakta (devotee) and Bhagavan (Lord) in the form of service (sevapuja), thinking the Lord Krishna as the master (Dasyabhava) or Friend (Sakhya) or Son (Parental affection Vatsalya), or consort (Madhura-bhava conjugal love). The third or final stage of Bhakti is reciprocal which produces the fruit in the form of Prema Bhakti or it be known as Gopika Bhakti in Vrindavan. Therefore at first relationship, then functioning and finally Fruit could be attained. The Bhakti School of Lord Chaitanya classified the entire system of Bhakti as follows: 1. Sambandha Relationship 2. Abhideya Functioning, and 3. Prayojana Fruit. The Prema Bhakti is complete effacement of materialism. Only Sri Krishna, the Supreme Personality Godhead is served there. In the 10th canto of Srimad Bhagavatam mentioned the supremacy of the Premabhakti of the Gopikas. Sriman Uddhavas statement to Sri Krishna on returning from Vrindavan, it proved. He said, O Krishna! My dear friend, please bless me that next I be born in Vrindavan as a creeper, when the damsels of Vrindavan would walk over there I be bathed with their feet-dust. So that I may have an iota of devotion at Your Lotus Feet. Sriman Uddhava, initially had the ego of becoming a foremost devotee of Sri Krishna. To eradicate his ego, Sri Krishna sent him to Vrindavan to watch over the fathomlessness of the devotion of Gopikas. During his conversation with the

Gopikas of Vrindavan, one Gopika came forward and said, Sir, you had not to come over here and just wasting our time, the pang of separation from Him (Krishna) how painful and heartless people like you and your friend (Krishna) do not know because you never undergone. We are now with dirty clothing, wearing no garland, no food, why you know? Because of your friend only. The day He left Vrindavan, we also stopped everything including food. You dont know that we are Krishnagata prana. Our only subject matter of doing, feeling and thinking is He. We cook to offer and accept His remnant (Prasadam). We change our dress eight times in a day (eight yamas) as per His liking. We are gardening for offering Him garland, we comb for His satisfaction only. O Uddhava! A cunning friend of cunning one! You think that we are so weak because we dont take food? No! No! Please go back to Mathura and tell your friend that we are alwayd drinking deep the Nectar of His Glorious Pastimes performed in Vrindavan, through our earholes. Therefore we survive on that and are quite healthy. We completely forgotten hunger and thirst. Shrinvanti swakatha Krishna always His glories are discussed among us. His Divine Pastimes are constantly remembered. So He is not away from us. Vrindavanam parityajya padamekam na gachchami He cannot leave Vrindavana, cannot leave us. The Gopikas spontaneous love for Krishna is coming from innermost part of their heart. In the eyes of others Sri Krishan may be something Great or God. Whoever He is, but to Gopikas He is always their darling. Mother Yashoda does not hesitate to even chastise Him. Gopikas completely ignore the Majestic activities, whatever He performed in Vrindavan. Always they consider Sri Krishna as their Son or Friend or Lover. This is the supremacy of the devotion for which even Sri Krishna, the Supreme Personality Godhead became the captive of those cowherds. Ashamaho charana renujushamaham syam Vrindavane kimapi gulma-lataushadheenam | Ya dustyajam swajanamarya pathancha hitva Bhjurmukundapadaveem shrutibhirvimrigyam || (Bh. X. 47.61)

- Courtesy The Gaudiya Vol LVI No. 1 Sept 2012