Zitat von Vedanta am 12. Februar 2017, 14:50 Uhr

Bhaktirasamrita-sindhu, Eastern Division, 2^nd Wave (Tape 14)
HH Shri Satyanarayana Dasa Babaji Maharaja

Rupa Gosvami is continuing to explain the limbs of devotional service and the next one under discussion is no. 47 which is called dasyam or servitorship. Dasa means servant and the mood of a servant is called dasya bhava. Just to have this consciousness, that is the limb. Dasyam karmarpanam dasye kainkaryam api sarvata. He defines dasyam as being of two types:

1. One is called karmarpanam – offering one‘s activities or the results of that activities to Shri Bhagavan.
2. The second one is called kainkarya which is derived from the word kinkara which is another word for dasa, servant.

Kim means what and kara means to do. A person who comes and folds his hands and says what shall i do, he is called kinkara. Because he says

kim karomi - what shall i do, Sir?

- he is getting the name kinkara which indicates that he is ready to serve and the respective consciousness is called kainkarya which is another word for dasya. But here Rupa Gosvami is including both as being parts of daysa, karmarpanam (offering the karma) and service.

Tatra adyam yatha skandhe – the example of the first one is given in the following verse from Skanda Purana:

tasmin samarpitam karme svabhavikam api ishvare
bhavet bhagavatam dharma tat karma kim uparpitam

A person who offers all his karma - even that which is svabhavika, i.e. natural according to one‘s ashram or varna - unto Shri Bhagavan, all his offerings become bhagavad dharma. What to speak if it is work to Shri Bhagavan that is offered.

Basically, Rupa Gosvami is saying two things regarding arpitam, offering:

1. Offering svabhavika karma to Shri Bhagavan, i.e. one‘s natural activities or duties.
2. Offering activities to Shri Bhagavan which are in relationship to Shri Bhagavan Himself.

They are called bhagavad dharma.

He defines this in the next verse:

karma svabhavika bhadram japa dhyana archanadi ca
it dvividam krishne vaishnave dasyam arpitam

Karma is of two types: 1) that which is performed according to one‘s prescribed duties and 2) activities such as chanting the Name of Shri Bhagavan or studying scriptures, worshiping the arcavigraha.

When vaishnavas are offering these two types of karma to Krishna it is called dasyam.

Jiva Gosvami comments on this as follows:

karmarpanam iti anudya dasyam iti vidiyate
tade tacchya anyamatam sumatam tu kainkaryam

In the first definition when he talked about dasya that it is of two types – karmarpanam and kenkarya – he says that dasya is the predicate and karmarpanam is the subject, i.e. karmarpan is called dasya. That‘s how the statement ist. And kainkaryam is called dasya, because dasya is something which is not known but karmarpan is understood.

But he says that this karmarpan as part of dasya is not our opinion. This is the opinion of some other people. That means, Rupa Gosvami himself does not accept offering one‘s prescribed duties to Krishna as dasya or servitorship, because it does not fit into uttama bhakti. And he is defining the limbs of uttama sadhana bhakti. He defined uttama bhakti and said it is of three types, sadhana, bhava and prema. And then he started defining what is sadhana bhakti. After defining it he says that it is of various types. Therefore, his description here is not of mixed devotion, mishra bhakti, but of uttama bhakti, pure devotion. And karmarpan is not pure devotion because when one is performing one‘s karma that has nothing to do with devotion. It is only that in the end one may offer this to Krishna and that part becomes devotion.

In uttama bhakti it was mentioned in the very definition:

anyabhilashita shunyam jnana karmady anavritam
anukulyena krishnanu shilanam bhaktir uttama

Uttama bhakti is free from the covering of jnana and karma, i.e. free from the attachment to karma or jnana etc., whether the karma itself or its result. Therefore, when a person is performing his natural duties and then offering the result to Krishna, it is not considered as pure devotion. And we also studied that once a person get‘s shraddha in hearing about Shri Bhagavan and His pastimes, then he does not have the eligibility anymore to perform karma.

tavat karmani kurvita na nirvidyeta yavata
mat-katha-shravanadau va shraddha yavan na jayate

As long a one does not become detached from daily and periodic duties or has not awakened his faith in hearing topics about Me, one must perform one‘s prescribed duties of varnashrama.

Shri Bhagavata Purana 11.20.9

Krishna Himself is saying that once a person has develophed shraddha, then is no more adhikari or eligible for performing karma. He is qualified to perform devotion, bhakti. Otherwise, what is the meaning that he has shraddha? A person acts according to one‘s shraddha. And if the shraddha is in bhakti then why should he perform karma?

yadṛcchaya mat-kathadau jata-shraddhas tu yah puman
na nirvinno nati-sakto bhakti-yogo ’sya siddhi-daḥ

If by unexpected association with devotees one develops faith in My topics, that person, being neither very disgusted with nor attached to material life, is qualified for bhakti and will achieve perfection.

Shri Bhagavata Purana 11.20.8

A person who has become jata shraddha he takes to devotion. How such a person will then perform karma and make an offering to Shri Bhagavan?

Obviously, this karmarpan does not fit into the definition of uttama bhakti. Therefore, Jiva Gosvami says that this is the opinion of some other people and not our own opinion. But he has mentioned it so that we understand that some people accept karmarpan also as bhakti, because while knowing uttama bhakti we should also know what is not uttama bhakti, not to confuse one for another. Uttama bhakti is working for Shri Bhagavan and not working and offering the results to Him. Therefore Jiva Gosvami says tade tacchya anyamatam sumatam tu kainkaryam - this is the opinion of other people, but in our opinion it is only kainkaryam which is dasya, i.e. the mood of servitorship. And he explains the meaning of kainkarya:

taccha kinkaro asmin atiyabhiman [?]

Kenkarya means this ego or consciousness that
i am a servant.

The point which is to be noted here is that he is not specifying the activity of service. He is not saying that kainkaryam means to do service kinkara means one who does service. He is rather saying that one who has this consciousness that he or she is a servant. Because if the consciousness is there then action will follow from that. Otherwise one can do the activity and not have consciousness – and that is not dasya.

Dasya is a consciousness. And after that you perform the activities. Again what is important is the consciousness. Kinkaro asmin atiyabhiman. This type of abhiman, which is literally translated as pride. But here it means whatever i feel that i am so and so... this type of feeling i should have that i am a servant, not that i am master or i am svami or maharaja or prabhu or this or that, none of these things. Devotee means he has this inner feeling as a servant.

Yathyuktam iti hasam uchaye: and as it is said in Itihasa samucchaya:

janmantara sahasreshu yasyasyan matir idrishi
daso ‘ham vasudevasye sarvan lokan samudaret

After thousands and thousands of births, if one attains a consciousness that one is a servant of Shri Vasudeva, Krishna, such a person can uplift the whole world.

Only such a person is able to purify. Other people will only create impurities.

The root cause of material bondage is the ego that i am so and so,
which is different from the ego that i am servant.

Except for devotees, everyone has this consciousness of not being a servant but something else.

That is the impurity.

When people talk about the impurity of the heart or about cleansing the heart. Then we have to know what is impurity. Impurity is a consciousness other than the consciousness of being a servant of Shri Bhagavan. Whatever consciousness one has, that is the impurity.

Therefore, those people who are propagating any other path they cannot help anyone, including their own selves. Because they do not have the consciousness of servitorship. Although they may have a lot of followers and power, position, wealth etc. they are neither pure in the heart, nor can they make others pure. Because any other feeling or consciousness is all impure, whether it is the feeling that one is Brahman or feeling that one is something else.

Therefore Shri Maharaja ji yesterday said that

the path is only one!

Although sometimes you hear about jnana marga, yoga marga, karma marga etc., but there is only one path and that is the path of bhakti. And the reason is that unless one comes to this consciousness, one is not going to get out of this material world. Furthermore, one is not going to make any progress on the spiritual platform. Materially one may progress but that has no value from spiritual point of view, because he is not going up, he is just on the horizontal plain, he may be standing ahead of you, but he is on the same platform. This type of progress has no value from adhyatmika or spiritual point of view.

Therefore he says that such a person can uplift the whole world, because once he has this consciousness he can also give it to others – and that is the meaning of upliftment. One who has the mati, consciousness,

daso ‘ham vasudevasye,
i am a dasa,
kinkara of Krishna,
Krishna dasa,

he has got the potency to uplift others, sarvan lokan samudaret.

Jivera svarupa haya nityera krishna dasa, that is our natural position, to be Krishna dasa. All other positions are unnatural. Although when we consider the body we call certain things as natural. But that is also not really natural. Really natural is that which is related to my own self distinct from subtle or gross body. And that is daso ‘ham.

This is the real meaning of kainkarya and this is the beginning of bhakti, that we should always and under all circumstances have this consciousness that

i am a servant.