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As far as i Know Surrender means to completely depend on Krishnas mercy for Everything ,Like a Child depends on Mother/ father . Now Pure devotion shoudnt have any material desires (Nishkam Bhakti) .
then when we surrender we are depending Exclusively on Krishna for our Needs ,how does this end in Nishkam Bhakti .
Hoping for Answers
arent these things opposite depending on krishna for things & having no material Desires
Relly thankful For enlightening on This Topic Mataji . Really Helpful !
Response given by Parul Mataji is good.
In addition, there are instances when gopas in vrindavan would deliberately get themselves in trouble just for kicks because they knew Krsna would save them. Here is excerpt from krsna book chapter 12 The killing of Aghasura
Then they further consulted among themselves: “If we all at one time entered into the mouth of this great serpent, how could it possibly swallow all of us? And even if it were to swallow all of us at once, it could not swallow Kṛṣṇa. Kṛṣṇa will immediately kill him, as He did Bakāsura.” Talking in this way, all the boys looked at the beautiful lotuslike face of Kṛṣṇa, and they began to clap and smile. And so they marched forward and entered the mouth of the gigantic serpent.
So the gopas and gopis would depend on Krsna for many things like their own safety etc, but it is not material because it is not selfish. And also the purpose of their whole existence is to please Krsna.
Thanks For replying Bharath prabhu ! All Inputs taken !
Very nice mataji.
Nishkam bhakti is not praying for food.
Then it would be mishra (mixed) bhakti.
Christians often pray, Lord give me my daily bread. (This was quoted by Prabhupada)
You are praying to God. That is bhakti.
Then you are praying for daily bread, to sustain. Thats praying for material, still.
That is mishra bhakti.
Definition of Surrender should be understood clearly before we can jump into all this..
Surrender is last stage of Bhakti. Not the starting stage.. Many of us are confused that the.. bhakti that we do is considered as surrender ...
Surrender means surrendering ur 11 senses with the body.
When you know that you are made up of 5 elements ( earth, water, fire, air and ether).... You at once understand this body is not Yours....!!!
Next step is.. Soul.. Soul is eternal and It is part and parcel of the Supersoul..
Now tell me What are you????
WHICH PART OF YOU, YOU have considered is yours??????
IT IS UTTER FALSE EGO THAT MAKES YOU SAY "I" AM DEPENDING ON LORD FOR MY NEEDS.
ONCE YOU HAVE SURRENDERED IT MEANS YOU HAVE LOST THE FALSE EGO. YOU PRACTICALLY LOST YOUR IDENTITY.
YOU BECAME PART AND PARCEL OF THE SUPREME LORD SRI HARI.
NOW TELL ME WHO IS THE DOER???????
KARTHA KAUN HAI????
Kartha , Karma, Kriya All become LORD When you surrendered to HIM COMPLETELY.
WRITER, DIRECTOR, PRODUCER, ACTOR, ACTION, REACTION..EVERY THING BECOMES LORD.. YOU BECOME A VESSEL or INSTRUMENT in the hands of LORD.
What you are saying nishkama bhakti that u are doing...also.. become AKARMA As You are not the doer at all!!!!!!!
IT HAPPENS ONLY IN THE END STAGE OF BHAKTI.
WHAT YOU CALL NOW AS SURRENDER IS NOT REAL SURRENDER.
Surrender of 11 senses..
What are the 11 senses.:-
1. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin.
2.Then five working senses: voice, legs, hands, anus and genitals.
Once you have given off mind also.. where do u practically exist?
Lord said to Arjuna to not to fear.. go kill them. I will take care that you don't get any sins...
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
( 18.66 BG)
What HE said was to forget everything... surrender all ur senses and mind also unto me.. Don't fear of any sins.. I will take care even if you kill your own guru ( Dronacharya) or Bhishma ( grandfather) also there is no need to fear of sins!!!!! BECOZ YOU ARE NOT THE DOER NOW. I AM ONLY THE DOER.
Really Nice Answer mataji ,really Helped me ! Thanks !!
It cleared my Doubt .
Hare Krsna Prabhuji,
Yes, pure devotees do not pray to the lord for anything, certainly not their needs. Lord is Himself eager to serve such a pure devotee and fulfill all the needs. Example is of Srivas Thakur - Lord Chaitanya Mahaprabhu would do kirtan in Srivas Thakur's house every night. This was a closed program, not open to all. Some envious people decided to take revenge and placed all kinds of tantric paraphernalia outside Srivas Angan one morning. When Srivas Thakur opened the gates early morning and saw the tantric paraphernalia, he simply accepted it as will of the lord and did not try to defend himself at all. He did not try to hide or remove those items, nor he got angry, trying to find out who is maligning his name. He simply accepted it as will of the lord and told everyone that this is what i do every night.
However Lord Chaitanya Mahaprabhu got very angry and in precisely 3 days, that person was afflicted by leprosy, so severe that it was unbearable.
Pure devotee who is 100% surrendered to the lord does not bother about his bodily needs. Surrender is a journey, not a destination. We surrender bit by bit. Lord also takes over depending on the level of surrender that we have.
Radha Rasamayi DD
Thanks For the Reply mataji, Ceratinly Helpful !
hare krishna the unalloyed devotional service is very important there is a defination of bhakti described in narada pancharatra
Devotional service is defined in the Nārada-pañcarātra as follows:
Originally, since all the senses are produced of the Lord's reservoir of senses, the sensual activities of the material world are to be purified by the process of devotional service, and thus the perfection of life can be attained simply by purifying the present position of our material activities. And the purifying process begins from the stage of being liberated from the conception of different designations
Nārada is the author of Nārada-pañcarātra, which is the exposition of the Vedas particularly for the devotional service of the Lord. This Nārada-pañcarātra trains the karmīs, or the fruitive workers, to achieve liberation from the bondage of fruitive work.
People in general are all engaged in senseless work. They are systematically unmindful of the real beneficial work, which is the devotional service of the Lord, technically called the arcanā regulations. The arcanā regulations are directly instructed by the Lord in the Nārada-pañcarātra and are strictly followed by the intelligent men, who know well that the highest perfectional goal of life is to reach Lord Viṣṇu, who is the root of the tree called the cosmic manifestation.
The true activity of the sense organs—mind, sight, words and all the knowledge-gathering and working senses—is to engage fully in My service. Unless his senses are thus engaged, a living entity cannot think of getting out of the great entanglement of material existence, which is exactly like Yamarāja's stringent rope
In his own book, known as Nārada Pañcarātra, Bhagavān Nārada has very vividly described how to work to achieve the ultimate goal of life—devotion—through knowledge and through execution of the mystic yoga system. He has also described the glories of the Lord, the Supreme Personality of Godhead. The great sage Nārada instructed the tenets of this transcendental literature to Sāvarṇi Manu in order to teach those inhabitants of Bhārata-varṣa who strictly follow the principles of varṇāśrama-dharma how to achieve the devotional service of the Lord. Thus Nārada Muni, along with the other inhabitants of Bhārata-varṣa, always engages in the service of Nara-Nārāyaṇa, and he chants as follows.
All different varieties of ātmārāmas [those who take pleasure in ātmā, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.
Lord Śrī Caitanya Mahāprabhu explained this ātmārāma śloka very vividly before His chief devotee Śrīla Sanātana Gosvāmī. He points out eleven factors in the śloka, namely (1) ātmārāma, (2) munayaḥ, (3) nirgrantha, (4) api, (5) ca, (6) urukrama, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ and (11) hariḥ. According to the Viśva-prakāśa Sanskrit dictionary, there are seven synonyms for the word ātmārāma, which are as follows: (1) Brahman (the Absolute Truth), (2) body, (3) mind, (4) endeavor, (5) endurance, (6) intelligence and (7) personal habits.
The word munayaḥ refers to (1) those who are thoughtful, (2) those who are grave and silent, (3) ascetics, (4) the persistent, (5) mendicants, (6) sages and (7) saints.
The word nirgrantha conveys these ideas: (1) one who is liberated from nescience, (2) one who has no connection with scriptural injunction, i.e., who is freed from the obligation of the rules and regulations mentioned in the revealed scriptures like ethics, Vedas, philosophy, psychology and metaphysics (in other words the fools, illiterate, urchins, etc., who have no connection with regulative principles), (3) a capitalist, and also (4) one who is penniless.
According to the Śabda-kośa dictionary, the affix ni is used in the sense of (1) certainty, (2) counting, (3) building, and (4) forbiddance, and the word grantha is used in the sense of wealth, thesis, vocabulary, etc.
The word urukrama means "the one whose activities are glorious." Krama means "step." This word urukrama specifically indicates the Lord's incarnation as Vāmana, who covered the whole universe by immeasurable steps. Lord Viṣṇu is powerful, and His activities are so glorious that He has created the spiritual world by His internal potency and the material world by His external potency. By His all-pervading features He is everywhere present as the Supreme Truth, and in His personal feature He is always present in His transcendental abode of Goloka Vṛndāvana, where He displays His transcendental pastimes in all variegatedness. His activities cannot be compared to anyone else's, and therefore the word urukrama is just applicable to Him only.
According to Sanskrit verbal arrangement, kurvanti refers to doing things for someone else. Therefore, it means that the ātmārāmas render devotional service unto the Lord not for personal interest but for the pleasure of the Lord, Urukrama.
Hetu means "causal." There are many causes for one's sense satisfaction, and they can be chiefly classified as material enjoyment, mystic powers and liberation, which are generally desired by progressive persons. As far as material enjoyments are concerned, they are innumerable, and the materialists are eager to increase them more and more because they are under the illusory energy. There is no end to the list of material enjoyments, nor can anyone in the material universe have all of them. As far as the mystic powers are concerned, they are eight in all (such as to become the minutest in form, to become weightless, to have anything one desires, to lord it over the material nature, to control other living beings, to throw earthly globes in outer space, etc.). These mystic powers are mentioned in the Bhāgavatam. The forms of liberation are five in number.
Therefore, unalloyed devotion means service to the Lord without desire for the above-mentioned personal benefits. And the powerful Personality of Godhead Śrī Kṛṣṇa can be fully satisfied by such unalloyed devotees free from all sorts of desires for personal benefit.
Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.
The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord.
According to Hari-bhakti-sudhodaya, the import of the word ittham-bhūta is "complete bliss." Transcendental bliss in the realization of impersonal Brahman becomes comparable to the scanty water contained in the pit made by a cow's hoof. It is nothing compared with the ocean of bliss of the vision of the Personality of Godhead. The personal form of Lord Śrī Kṛṣṇa is so attractive that it comprehends all attraction, all bliss and all tastes (rasas). These attractions are so strong that no one wants to exchange them for material enjoyment, mystic powers and liberation. There is no need of logical arguments in support of this statement, but out of one's own nature one becomes attracted by the qualities of Lord Śrī Kṛṣṇa. We must know for certain that the qualities of the Lord have nothing to do with mundane qualities. All of them are full of bliss, knowledge and eternity. There are innumerable qualities of the Lord, and one is attracted by one quality while another is attracted by another.
Great sages, such as the four bachelor-devotees Sanaka, Sanātana, Sananda and Sanat-kumāra, were attracted by the fragrance of flowers and tulasī leaves anointed with the pulp of sandalwood offered at the lotus feet of the Lord. Similarly, Śukadeva Gosvāmī was attracted by the transcendental pastimes of the Lord. Śukadeva Gosvāmī was already situated in the liberated stage, yet he was attracted by the pastimes of the Lord. This proves that the quality of His pastimes has nothing to do with material affinity. Similarly, the young cowherd damsels were attracted by the bodily features of the Lord, and Rukmiṇī was attracted by hearing about the glories of the Lord. Lord Kṛṣṇa attracts even the mind of the goddess of fortune. He attracts, in special cases, the minds of all young girls. He attracts the minds of the elderly ladies by paternal affection. He attracts the mind of the male in the humors of servitude and friendship.
The word hari conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. Gradually the Lord vanquishes all obstacles on the path of devotional service of a pure devotee, and the result of nine devotional activities, such as hearing and chanting, becomes manifested.
By His personal features and transcendental attributes, the Lord attracts all psychological activities of a pure devotee. Such is the attractive power of Lord Kṛṣṇa. The attraction is so powerful that a pure devotee never hankers for any one of the four principles of religion. These are the attractive features of the transcendental attributes of the Lord. And adding to this the words api and ca, one can increase the imports unlimitedly. According to Sanskrit grammar there are seven synonyms for the word api.
So by interpreting each and every word of this śloka, one can see unlimited numbers of transcendental qualities of Lord Kṛṣṇa that attract the mind of a pure devotee.
Thanks Advaita prabhu for taking Time & Giving Reply !
the pure form of devotional service is described in Bhakti-rasāmṛta-sindhu (1.1.11) as follows:
In this verse Śrīla Rūpa Gosvāmī clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation.