Bhagavad-gétä
Chapter 12
Part 1: texts 1-7 overview of two
paths
For each Path: Goals—Process—Nature of
the Path—Deliverance and Qualifications
Part 2: texts 8-12 how the paths fix
together
How each path can lead to pure bhakti
Part 3: texts 13-20 the qualities of
those who have reached at least the
threshold of bhakti
Part 1
texts 1-7
Goal
spiritual loving service for
Çyämasundara
One Goal: Two Paths
What is a better way to reach the goal
of spiritual loving service for
Çyämasundara?
To start with bhakti from the beginning,
or to go through a step by step process
that leads to bhakti?
PATH ONE:
BHAKTI FROM THE
BEGINNING
Process (text 2)
mayy äveçya mano—mind fixed on
Çyämasundara
Process
çraddhayä—with faith; parayä—
transcendental
faith above the modes
Process
nitya-yuktä upäsate—always engage in
worship of Çyämasundara
Process
Whatever work one does, is done for
Kåñëa
“The devotee does not desire any
achievement other than pleasing the
Supreme Personality of Godhead. His
life's mission is to please Kåñëa”
Process
Sometimes he chants, sometimes he
hears or reads books about Kåñëa, or
sometimes he cooks prasädam or goes
to the marketplace to purchase
something for Kåñëa, or sometimes he
washes the temple or the dishes—
whatever he does, he does not let a
single moment pass without devoting
his activities to Kåñëa. Such action is in
full samädhi.
(purport Bg 12.2)
Nature of this path
Easy and natural
example: Embodied
souls can worship the
Deity, perceivable with
material senses
(purport 12.5)
Deliverance and Qualifications
Even though the devotees endure
difficulty in withdrawing the senses from
objects other than Kåñëa and in
engaging in the various aìgas of bhakti,
they do not experience the same
suffering as the impersonalists because
of the dazzling attraction of Kåñëa’s
blissful form. (Baladeva Vidyäbhüñaëa)
Kåñëa personally delivers the devotee.
“The Lord Himself takes him. The
devotee does not need to wait to
become very experienced in order to
transfer himself to the spiritual sky.”
(Çréla Prabhupäda)
Even if the devotee has not
attained transcendent jïäna
or has not properly done all
aspects of dharmic karma,
Kåñëa personally delivers
the devotee.
According to My desire, unchecked, I
bring them to My dhäma, putting them
on the shoulders of Garuòa, without
going via the path of light. (Varäha
Puräëa)
No previous qualification needed
Pure devotional service is so powerful,
however, that one may at once take to
it without acquiring the previous
qualification of brahma-bhüta life. A
sincere devotee who engages in the
service of the Lord automatically
becomes situated in the brahma-bhüta
stage.
(Çréla Prabhupäda)
PATH TWO
GOING UP THE YOGA LADDER
Goal
Kåñëa says, they “at last achieve Me”
(Text 4)
Which form of “Me”?
a form predominated by extreme
majesty (Baladeva Vidyäbhüñaëa)
impersonal Brahman (Viçvanätha
Cakravarté Öhäkura)
Çré Kåñëa, Väsudeva (Çréla
Prabhupäda)
Immediate goal: Is it self or
Brahman?
Is Arjuna asking
about those who
meditate on the
self, or those
who meditate on
Brahman?
(text 1)
Self
Baladeva Vidyäbhüñaëa
Rämänujäcärya
Brahman
Viçvanätha Cakravarté Öhäkura
Çréla Prabhupäda
Both self and Brahman
“perceive the Supersoul within the
individual soul.”
(Çréla Prabhupäda purport Bg 12.3-4)
Whether one starts at the self or starts
at Brahman as the goal, one will realize
the self and the Superself
Description of Goal (self or
Brahman)
Text 1 (Arjuna’s question)
akñaram—beyond the senses
avyaktam—the unmanifested
Description of the Goal Text 3-4
(Kåñëa’s answer)
akñaram—that which is beyond the
perception of the senses
anirdeçyam—indefinite
avyaktam—unmanifested
sarvatra-gam—all—pervading
acintyam—inconceivable
küöa-stham—unchanging
acalam—immovable
dhruvam—fixed
Why would someone want to first
realize the self rather than starting
with bhakti?
They think it is better to remove all
obstacles first and then perform
bhakti, rather than remove obstacles
to bhakti by bhakti itself
Note: those on this path may not have
bhakti as their goal from the beginning
Why first realize the self?
svānubhava-pūrvakasya hari-dhyānasya
bandha-mūlatvāt tena nirvighnā tat-prāptir
ity eke This means, “Some say that (ity
eke), because meditation on Hari (haridhyānasya) is firmly grounded (bandhamūlatvāt) when preceded by experience of
one's own self (svānubhava-pūrvasya),
attainment of Hari (tat-prāptiḥ) by means of
that meditation (tena) is without obstacles
(nirvighnā).” (Baladeva Vidyäbhüñaëa)
Why first realize the self?
Self-realization [the brahma-bhüta [Bg 18.54
+ SB 4.30.20] stage] is symptomized by
joyfulness. One never laments for any loss,
nor is one very enthusiastic when there is
some gain. One sees everyone on an equal
level through spiritual understanding. These
qualities are preliminary to entering into pure
devotional service.
(Çréla Prabhupäda)
Process (texts 3-4)
paryupäsate—worship
sanniyamyendriya-grämaà—control
all the senses
sarvatra sama-buddhayaù—seeing
everyone equally (no duality
self/others)
sarva-bhüta-hite ratäù—working for
the welfare of all living entities
Nature of this path
To attain impersonal perfection is:
troublesome
difficult
theoretical at first
one can realize the eternal and
knowledgeable aspects of the self, but
not the blissful portion
Nature of this path
difficult
How can one perceive the unmanifest
through senses? So, one has to stop
the senses, but that is like stopping a
river (Viçvanätha Cakravarté Öhäkura)
Nature of this path: Needs
worship
Furthermore, even that goal of impersonal
Brahman which is attained by such suffering is
attained only by having a mixture with bhakti.
Without bhakti to the Lord, the worshippers of
the impersonal Brahman obtain only suffering,
and not Brahman.
Brahmä says:
As a person who beats an empty husk of
wheat cannot get grain, one who simply
speculates cannot achieve self-realization. His
only gain is trouble. SB 10.14.4 (Viçvanätha
Cakravarté Öhäkura)
Nature of this path
This unmanifested realization is against
the nature of his spiritual blissful self
(Çréla Prabhupäda)
Nature of this path
there is the danger of turning to
atheism
the curse at Dakña’s sacrifice: “One
who takes a vow to satisfy Lord Siva or
who follows such principles will
certainly become an atheist and be
diverted from transcendental scriptural
injunctions.”
(SB 4.2.28)
Needs Prior Qualification
Those who have been able to eradicate
their sins by living according to the dictates
of their social and spiritual order, and who
have thus acquired sufficient piety, are
qualified to practice karma-yoga. Gradually
they progress to jïäna-yoga, and finally, in
meditation, they realize the transcendental
and supreme position of the Lord.
(Renunciation Through Wisdom)
Deliverance: Bridge to Bhakti
After attaining impersonal perfection:
By the grace of some devotee, such a
transcendentalist, highly learned in the
process of jïäna-yoga, may come to the
point of bhakti-yoga, or devotional service.
At that time, long practice in impersonalism
also becomes a source of trouble, because
he cannot give up the idea. Therefore an
embodied soul is always in difficulty with the
unmanifest, both at the time of practice and
at the time of realization. (Çréla
Prabhupäda)
Part 2
texts 8-12
Going to Kåñëa
THE RELATIONSHIP BETWEEN
THE TWO PATHS
Goal
spiritual loving service for
Çyämasundara
Principle
There are acceptable processes, good
processes, better processes, and best
processes to achieve the goal
Principle
Better to achieve success at a lower
level than to fail at a higher level
What is “best” for an individual is what
he or she can succeed at now
“the best path” versus “the best path for
me now”
What is the Best Process to Reach
the Goal?
Have fixed mind and intelligence on
Kåñëa
ädhatsva—fix
Concentrate your mind on Kåñëa only,
remember only Kåñëa(mayy eva mana
ädhatsva), that form of Çyämasundara,
with yellow cloth and forest garland--and
not the impersonal Brahman. And also, fix
your intelligence, which has the power of
discrimination, upon Kåñëa. This means to
continually reflect on the statements of
scripture using intelligence, which will
result in meditation. Such contemplation is
called manana. Thus, you will attain
residence near Kåñëa. (Viçvanätha
Cakravarté Öhäkura)
Who can follow this best
process?
The person who already has an
attachment for Kåñëa.
Symptoms:
Kåñëa and His internal potency
dance on one’s tongue while chanting
Hare Kåñëa
Kåñëa directly accepts food that’s
offered
Devotee does not live on the material
plane
What do we call this best
process?
The practice (sädhana) of following in
the footsteps of rägatmikä bhakti is
called rägänugä bhakti (Bhaktivinode
Öhäkura)
(text 8)
Suppose one is not qualified for the
best process?
Step to Rägänugä bhakti:
Abhyäsa-yoga
Practice to fix the mind in trance of
samädhi
“From wherever the mind wanders due
to its flickering and unsteady nature,
one must certainly withdraw it and bring
it back under the control of the Self.”
(Bg 6.26)
the essence of abhyäsa-yoga
Repeatedly withdrawing the mind when
it goes here and there, and fixing the
mind on Kåñëa is called abhyäsa.
(Viçvanätha Cakravarté Öhäkura)
(abhyäsa literally means “repetition”)
Abhyäsa-yoga is on the
transcendent platform
“Practice of devotional service in the
material field is of eighty-one different
qualities, and above such activities is
the transcendental practice of
devotional service, which is one and is
called sädhana-bhakti”
(purport SB 1.7.10)
Abhyäsa-yoga
Love of God is now in a dormant state
in everyone's heart. The heart has to
be purified of the material association,
and that dormant, natural love for
Kåñëa has to be revived. That is the
whole process. (Çréla Prabhupäda)
How to do abhyäsa-yoga
Under the guidance of an expert spiritual
master, follow certain principles: one should
rise early in the morning, take bath, enter the
temple and offer prayers and chant Hare
Kåñëa, then collect flowers to offer to the
Deity, cook foodstuffs to offer to the Deity,
take prasädam, and so on. There are
various rules and regulations which one
should follow. And one should constantly
hear Bhagavad-gétä and ÇrémadBhägavatam from pure devotees. (Çréla
How to do abhyäsa-yoga
While performing duties according to
the order of Çré Kåñëa, the Supreme
Personality of Godhead, one constantly
remembers Him, His names and His
qualities.
(SB 1.5.36)
How to do abhyäsa-yoga
The gross body should be engaged in acts
of rendering service to the Lord (as in
bringing water, cleansing the temple or
making obeisances, etc.). The path of
arcanä, or worshiping the Lord in the
temple, involves engaging one's gross
body in the service of the Lord. Similarly,
the subtle mind should be engaged in
hearing the transcendental pastimes of the
Lord, thinking about them, chanting His
name, etc. (purport SB 1.5.27)
How to do abhyäsa-yoga
“One need not bother about materials to
keep body and soul together, because by
the grace of the Lord everything is
carried out automatically.”
(purport Bg 12.20)
Abhyäsa-yoga
What is the bridge from abhyäsayoga to rägänugä bhakti?
“In this way (by repetitive practice)
develop a desire to attain Me
(Kåñëa)”
Desire
The materialistic world is called the
darkest region of God's creation. Yet
the unhappy materialists can get out of
it simply by desiring to get out.”
(purport SB 1.2.3)
Abhyäsa-yoga to rägänugä
bhakti
rägänugä bhakti
(or vaidhé with bhava)
desire
abhyäsa-yoga
?
Direct Path to Abhyäsa-yoga
rägänugä bhakti
(or vaidhé with bhava)
desire
abhyäsa-yoga
aìgas of bhakti
Direct Path to sädhana-bhakti
(abhyäsa-yoga): aìgas of bhakti
“Doing services (karmäëi kurvan) such
as hearing and singing about Me, bowing
to Me, worshiping Me, sweeping and
washing My temple, picking flowers,
even without remembrance of Me as
previously described, you will attain
perfection (siddhim), characterized by
being one of My associates in prema.”
These are external activities of bhakti.
(Viçvanätha Cakravarté Öhäkura, text
Mood and Goal: aìgas of bhakti
Conviction that the association of Kåñëa in
His supreme abode Goloka Våndävana is
the highest perfection of life.
no attraction for:
higher planets such as the moon or sun
or heaven
highest planet of this universe,
Brahmaloka
merging into the glowing brahma-jyotir
effulgence
Bridge to
Abhyäsa-yoga
What is the bridge from doing the
aìgas of bhakti mostly externally to
abhyäsa-yoga?
All the qualifications of peace (12.1320) enable him to fix his mind and
intelligence entirely on the Supreme
Lord
çäntiù—peace
Side note: How does the person on
the bhakti path achieve peace?
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)
Kartämiçäyé
"the boss"
Kartämi-çäyé, "the boss"
yad atra kriyate karma
bhagavat-paritoñaëam
jïänaà yat tad adhénaà hi
bhakti-yoga-samanvitam
Whatever work is done here in this life for
the satisfaction of the mission of the Lord is
called bhakti-yoga, or transcendental
loving service to the Lord.
(SB 1.5.35)
Kartämi-çäyé, "the boss"
In every sphere of life the Lord should
be situated as the proprietor…even in
our ordinary dealings (for example, in
our household affairs or in our business
or profession)
(purport SB 1.5.36)
Kartämi-çäyé, "the boss"
“One should not be attached to the result
of his work, but the result should be
offered to Kåñëa, and one should accept
as prasädam the remnants of offerings to
Kåñëa.”
(purport 11.55, referred to in the purport
of 12.10)
Summary of direct path
Engaging the
senses in
activities of
bhakti; external
Full absorption
Practice of of mind and
pulling the mind intellect in
back repeatedly to Kåñëa, leading
Kåñëa while
to smaraëa
engaging the
ätmika; internal
senses in bhakti;
internal + external
Two Paths to Abhyäsa-yoga
rägänugä bhakti
(or vaidhé with bhava)
desire
abhyäsa-yoga
yoga ladder: indirect
aìgas of bhakti:
direct
Indirect Path to sädhana-bhakti
(abhyäsa-yoga): yoga ladder (purport Bg
12.12)
work for
purification
not heaven
knowledge
of self and
Brahman
pious work for
heaven on earth or
after death
(varëäçrama)
meditate on
self and
Brahman
achieve
realization
of self,
Brahman,
and
Paramätmä
Overview of Indirect Path
1. Live according to the dictates of one’s social
and spiritual order, and acquire sufficient piety
to qualify to
2. practice karma-yoga
3. Progress to jïäna-yoga
4. Finally, in meditation (dhyäna-yoga), realize
the transcendental and supreme position of the
Lord
5. See in the heart the eternal, transcendental,
two-handed form of the Supreme Lord, known
as Çyämasundara, playing His flute
(Çréla Prabhupäda)
Preliminary Qualification
Live according to the dictates of one’s
social and spiritual order, to acquire
sufficient piety.
varëäçrama-dharma
(Renunciation Through Wisdom)
Step one on the yoga ladder
karma-yoga: work detached from the
fruit of work (heaven on earth or
heaven): work for purification only—
detached varëäçrama duties
sarva-karma-phala-tyägaà (verse 11)
karma-phala-tyägas (verse 12)
Step one on the yoga ladder:
process
mad-yogam äçritaù –
taking refuge in My method which gives
protection
taking shelter of the process of offering all
your actions to Me
yatätmavän—with controlled mind
Step Two on the Yoga Ladder
“Study the Upaniñads and gain brahma
jïäna, impersonal realization of the
Absolute Truth, and then he advances still
further, to säìkhya-yoga, in order to
understand the supreme controller, who is
indicated in Bhagavad-gétä 10.12: paraà
brahma paraà dhäma pavitraà paramaà
bhavän/puruñaà çäçvatam” (purport SB
10.8.45)
note
The purpose of säìkhya and karmayoga are the same (BG 5.4) and
therefore it is not always necessary for
a person to start with karma-yoga after
varëäçrama-dharma, even on the
indirect path. One can go from
varëäçrama-dharma directly to jïänayoga
How does karma-yoga and/or
jïäna-yoga prepare one for
dhyänä-yoga?
“Charity, prescribed duties, observing
major and minor regulative principles,
hearing from scripture, performing
pious works, and observing purifying
vows all finally aim at subduing the
mind. Indeed, concentration of the mind
on the Supreme is the highest yoga.”
(SB 11.23.45 quoted in purport 2.3.147)
What is the bridge from karmayoga to jïäna-yoga and/or dhyänäyoga?
tyägäc chäntir anantaram (12.12)
Through detached work with the goal
of purification rather than heaven,
attain peace.
Result of karma-yoga
Peace—foundation for abhyäsayoga
çäntiù—peace; anantaram—
Peace
Tyāgāc chāntir anantaram (gita 12.12)
the result of letting go of our
attachments is peace (literally: what
comes at the end of renunciation is
peace). Freedom is the result of
detachment, gained through working for
purification instead of heaven.
Peace
A person who is not disturbed by the
incessant flow of desires—that enter
like rivers into the ocean, which is ever
being filled but is always still—can
alone achieve peace, and not the man
who strives to satisfy such desires.
(Bg 2.70)
Peace
aśāntasya kutaḥ sukham (Gita 2.66)
"how can there be any happiness
without peace?”
Step Three on the Yoga Ladder
When one understands that puruña,
the supreme controller, to be
Paramätmä, one is engaged in the
method of yoga (dhyänävasthita-tadgatena manasä paçyanti yaà yoginaù
[SB 12.13.1]). (purport SB 10.8.45)
What is the bridge from karma-yoga,
jïäna-yoga, or dhyänä-yoga to
abhyäsa-yoga of bhakti?
“By the grace of some devotee”
(purport 12.5)
faith arising from grace
(such persons also have peace from
their yoga practice)
Yoga ladder
rägänugä bhakti
earth
or svarga
lower planets
or species
karma-yoga
(akarma)
karma-kanda
(karma)
ugra karma
(vikarma)
abhyäsa-yoga
Peace
yogi famliy,
svarga, planets of
prajäpatis, or åñis
jïäna-yoga
Peace
Brahman
dhyäna-yoga
Piety
Brahman,
or Paramätmä,
Desire
(or vaidhé with bhava)
aìgas of bhakti
Yoga ladder + varëäçrama
rägänugä bhakti
(or vaidhé with bhava)
gåhasthas of all varëas for
enjoyment
perverted varëäçrama or
below varëäçrama
karma-yoga
(akarma)
karma-kanda
(karma)
ugra karma
(vikarma)
Desire
abhyäsa-yoga
Peace
gåhasthas of all varëas for
purification
jïäna-yoga
Peace
brähmaëas, often
renunciants
dhyäna-yoga
Piety
brähmaëas, usually
renunciants
(can include varëäçrama to set an
example)
aìgas of bhakti can
include optional varëäçrama as
subsidiary spiritual function
(gauëa-dharma)
Two Paths to Abhyäsa-yoga
rägänugä bhakti
(or vaidhé with bhava)
desire
abhyäsayoga
faith
yoga
ladder:
indirect
peace
aìgas of
bhakti:
direct
Side note: There are also
mixtures
By karma-miçra-bhakti one is elevated to
the celestial kingdom, by jïäna-miçra-bhakti
one is able to merge in the Brahman
effulgence, and by yoga-miçra-bhakti one
is able to realize the omnipotency of the
Supreme Personality of Godhead. But pure
bhakti does not depend on karma, jïäna or
yoga, for it simply consists of loving affairs.
(Çréla Prabhupäda’s purport SB 10.10.2022)
SUMMARY OF THE TWO
PATHS
The Long Road
From the beginning of karma-yoga to the end of
bhakti-yoga is a long way to self-realization.
Karma-yoga, without fruitive results, is the
beginning of this path. When karma-yoga
increases in knowledge and renunciation, the
stage is called jïäna-yoga. When jïäna-yoga
increases in meditation on the Supersoul by
different physical processes, and the mind is on
Him, it is called añöäìga-yoga. And when one
surpasses the añöäìga-yoga and comes to the
point of the Supreme Personality of Godhead
Kåñëa, it is called bhakti yoga, the culmination.
(purport Bg 6.47)
The Elevator/Lift
Why walk up all these steps if we have
a chance to take an elevator? By
means of an elevator, we can reach the
top in a matter of seconds. Bhakti-yoga
is this elevator, the direct process by
which we can reach the top in a matter
of seconds. We can go step by step,
following all the other yoga systems, or
we can go directly. (Path of Perfection
8)
Part 3
texts 13-20
QUALITIES OF THE BHAKTA
WHO HAS ATTAINED PEACE
Relation of these qualities
to the path
The peace achieved by:
performing the external limbs of bhakti
OR
karma-yoga
jïäna-yoga
dhyänayoga realization of self and God
gives rise to qualities which enable
abhyäsa-bhakti yoga of controlling the
mind, the bridge to rägänugä bhakti
Relation of these qualities to the path
“All these qualifications enable him to
fix his mind and intelligence entirely on
the Supreme Lord. Such a standard of
devotional service is undoubtedly very
rare, but a devotee becomes situated in
that stage by following the regulative
principles of devotional service.”
(purport Bg 12. 13-14)
Bridge to
Abhyäsa-yoga
What is the bridge from doing the
aìgas of bhakti mostly externally to
abhyäsa-yoga?
All the qualifications of peace (12.1320) enable him to fix his mind and
intelligence entirely on the Supreme
Lord
çäntiù—peace
Relation of peace to qualities
satatam—always (text 14)
A person in peace has no fear and full
courage
So there is no limit or “tipping point”
when the qualities are abandoned
Relation of peace to qualities
The general quality of peace can be
explained as specific internal qualities
and external behaviors described in
texts 13-20
What is the description of the devotee
who has attained such peace? In
response to this question, the different
natures of many types of devotees are
described in eight verses. (Viçvanätha
Relation: Qualities and Bhakti
Good qualities come automatically by
bhakti
A bhakta works to develop good
qualities as part of his or her bhakti
Comparison to Vegetarianism
A devotee of Kåñëa is automatically a
vegetarian
A devotee takes time and care to make
sure all ingredients are vegetarian as
part of his or her practice of bhakti
QUALITIES, ONE BY ONE
Determined--undistracted
Kåñëa is the supreme goal of life
serving Kåñëa with determination
self-controlled
expert
pure
not looking for a material result
without cares
mind and intelligence on Kåñëa
WITH OTHER PEOPLE
Love One’s Enemies
Adveñöa means that a person does not
have hatred even for those who hate
oneself. Rather one has friendliness
towards them (maitraù). One is merciful
to them, thinking that they should not
end up in unfortunate circumstances
(karuëaù).
(Viçvanätha Cakravarté Öhäkura)
Love One’s Enemies
"This person is acting as my enemy
due to my own past misdeeds. So it is
better to suffer than to protest” (Çréla
Prabhupäda)
Family relations
non-possessiveness of children and
wife (nirmamaù), by not thinking of the
body as the self (nirahaìkäraù)
(Viçvanätha Cakravarté Öhäkura)
My friends, wife, sons and daughters
are now Your servants and
maidservants. Whatever care I take for
them is only as they are related to You.
He by whom no one is put into
difficulty
No one is put into difficulty, anxiety,
fearfulness or dissatisfaction by such a
devotee. Since a devotee is kind to
everyone, he does not act in such a
way as to put others into anxiety.
(Çréla Prabhupäda)
who is not disturbed by anyone
If others try to put a devotee into
anxiety, he is not disturbed… because
a devotee is always engrossed in
Kåñëa consciousness and engaged in
devotional service, such material
circumstances cannot move him.
Generally when a materialistic person
is expecting some retaliation from an
enemy, he is in a state of fear
Avoids joining factions
A devotee never takes the part of a
particular party; therefore he is
carefree. (Çréla Prabhupäda)
neutral (udäsénaù), not taking sides
(Baladeva Vidyäbhüñaëa)
DETACHMENT
Kåñëa is the owner and doer
does not think himself a proprietor
devoid of the illusions arising from
possessing a house (aniketaù) (Baladeva
Vidyäbhüñaëa)
free from false ego
The spirit soul bewildered by the influence
of false ego thinks himself the doer of
activities that are in actuality carried out by
the three modes of material nature. (Bg
Everything Kåñëa does is good
tolerant, always satisfied
happy and satisfied with whatever
comes by the grace of the Supreme
Lord
(Çréla Prabhupäda)
food
money
residence
ABOVE DUALITY
Unaffected by
happiness—distress—fear—anxiety
auspicious—inauspicious
joy—grief
desire—lamentation
honor—dishonor
fame—infamy
heat—cold
bodily pain—pleasure
Equiposed
He does not rejoice at gaining dear things.
He does not show hatred on attaining
what is disagreeable. He does not lament
on the destruction of what is dear to him.
He does not hanker for what he does not
have. He has given up both pious actions
and sinful actions because they are both
causes of bondage. (Baladeva
Vidyäbhüñaëa)
Higher Taste
O my dear mind, please do not perform
the religious activities described in the
Vedas, or the sinful activities also
designated in the scriptures. … O mind,
engage yourself fully in serving ÇréÇré Rädhä and Kåñëa with love and
devotion. (Raghunätha däsa Gosvämé)
dharmämåtam (12.20)
the nectar of these qualities
(Viçvanätha Cakravarté Öhäkura)
One with such qualities is Very
dear to Kåñëa
The basis of His pleasure
Since these qualities arise from sense
control (çänti, mentioned in verse 12),
which in turn arises from bhakti, they
are thus not material qualities. bhaktyä
tuñyati kåñëo ëa guëaiù: Kåñëa is
pleased by bhakti, not by good material
qualities. (Padyävalé 8)
(Viçvanätha Cakravarté Öhäkura)
Kåñëa is controlled by the persons
devoted to Him alone, and by the
persons devoted solely to the process
of bhakti dedicated to Him. The most
beautiful Kåñëa is conquered
completely by love.
(Baladeva
Vidyäbhüñaëa)