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Surrender is Indispensible

Śrīla Bhakti Vinod Ṭhākur explains the only way to leave behind the offences to the Name.

The following is an excerpt from Śrī Hari-nāma-chintāmaṇi (13.1–22).

śrute ’pi nāma-māhātmye yaḥ prīti-rahito ’dhamaḥ
ahaṁ-mamādi-paramo nāmni so ’py aparādha-kṛt

“One who, even after hearing the glories of the Name, has no love for the Name and remains degraded and engrossed in “I” and “mine” is an offender of the Name.”

gadāi gaurāṅga jaya jāhnavā jīvana
sītādvaita jaya jaya gaura-bhakta-jana [1]

All glory to Gadādhar, Gaurāṅga, the life of Jāhnavā, Sītā’s Advaita, and all the devotees of the Lord!

preme gada gada haridāsa mahāśaya
śeṣa nāma aparādha prabhu-pade kaya [2]

Stammering in divine love at the feet of the Lord, Śrīla Haridās Ṭhākur described the last offence to the Name.

śuna prabhu ei aparādha sarvādhama
ei doṣe nāma-prema nā haya udgama [3]

“O Lord, please hear about this offence, which is the worst of all. Because of it, divine love for the Name does not develop.

Commentary: Although initiated, primarily materialistic people conceive of the material body in terms of “I” and “mine”, and fall from the path of devotion. “I am a brāhmaṇ. I am a Vaiṣṇava. I am a king. This is my body. This is my house. These are my children and grandchildren. This is my wealth. These are my companions.” Because of this sort of egotism, one does not develop the tendency to serve the Name. Such egotism is a very fearsome offence and stops only when one surrenders to the Name.

nāme śaraṇāpattira prayojanīyatā: the necessity of surrendering to the Name

anya naya aparādha kariyā varjjana
nāmete śaraṇāpanna ha-ibe sajjana [4]

“Having given up the other nine offences, a sincere soul should surrender to the Name.

ṣaḍ-vidha śaraṇāgati sarva-śāstre kaya
vistārita balite āmāra sādhya naya [5]

“All the scriptures describe the six limbs of surrender. I am not able to speak about them elaborately.

śaraṇāpattira prakāra: the limbs of surrender

saṁkṣepe charaṇe tava kari nivedana
ānukūlye saṅkalpa prātikūlya visarjana [6] kṛṣṇe rakṣākārī buddhi pālaka bhāvana
nije dīna-buddhi āra ātma-nivedana [7]

“At Your feet, I will briefly describe them: (1) accepting the favourable, (2) rejecting the unfavourable, (3) considering Kṛṣṇa one’s protector, (4) feeling Him to be one’s guardian, (5) considering oneself lowly, and (6) offering oneself.

Commentary: “In life, I will accept only things that are favourable to devotion.” Such a vow is acceptance of the favourable. “I will avoid things that are unfavourable to devotion.” Such a vow is rejection of the unfavourable.

e jīvana nā rahile nā haya bhajana
jīvana-rakṣāya mātra viṣaya grahaṇa [8]

“’If this life does not continue, then I won’t be able to serve. So, only to maintain my life, I accept material things.

bhakti-anukūla ye viṣaya yata-kṣaṇa
tāhe rochamāna vṛttye jīvana yāpana [9]

“’I pass my life with interest only in things and times that are favourable to devotion.

Commentary: ’Interest’ (rochamāna vṛtti) means a mood that is favourable to developing taste for Kṛṣṇa.

bhakti-pratikūla ye viṣaye yabe haya
tāhāte aruchi tāhā varjibe niśchaya [10]

“’When something becomes unfavourable to devotion, I have no taste for it and reject it.

kṛṣṇa vinā rakṣā-kartā nāhi keha āra
kṛṣṇa se pālaka mātra jānibe āmāra [11]

“’I know that there is no protector other than Kṛṣṇa, and that Kṛṣṇa is my only guardian.

āmi dīna akiñchana sakalera chhāra
adhama durgata kichhu nāhika āmāra [12]

“’I am lowly, poor, worse than everyone else, fallen, and unfortunate. I have nothing.

kṛṣṇera saṁsāre āmi āchhi chira dāsa
kṛṣṇa ichchhā-mata kriyā āmāra prayāsa [13]

“’I am an eternal servant in Kṛṣṇa’s family, and my only endeavour is to act according to Kṛṣṇa’s will.

āmi kartā āmi dātā āmi pālayitā
āmāra e deha geha santāna vanitā [14] āmi vipra āmi śūdra āmi pitā pati
āmi rājā āmi prajā santānera gati [15] ei saba buddhi chhāḍi’ kṛṣṇe kari mati
kṛṣṇa kartā kṛṣṇa ichchhā mātra balavatī [16]

“’”I am a doer. I am a giver. I am a maintainer. This my body. This is my house. This is my wife. There are my children. I am a brāhmaṇ. I am a labourer. I am a father. I am a husband. I am a king. I am a subject. I am the guardian of my children.” I reject all these conceptions and think only of Kṛṣṇa. Kṛṣṇa is the doer, and His will alone is all-powerful.

kṛṣṇera ye haya ichchhā tāhāi kariba
nija ichchhā anusāre kichhu nā chintiba [17]

“’Whatever Kṛṣṇa wants, I will do, and I will not think about anything according to my own will.

kṛṣṇa ichchhā-mate haya āmāra saṁsāra
kṛṣṇa ichchhā-mate āmi ha-i bhava-pāra [18]

“’My bondage exists by Kṛṣṇa’s will, and I will be delivered from this world by Kṛṣṇa’a will.

duḥkhe thāki’ sukhe thāki’ āmi kṛṣṇa-dāsa
kṛṣṇechchhāya sarva-jīve dayāra prakāśa [19]

“’Whether I am sad or happy, I am Kṛṣṇa’s servant. By His will, I can be kind to all souls.

mama bhoga karma-bhoga kṛṣṇa ichchhā-mata
āmāra vairāgya kṛṣṇa ichchhā anugata [20]

“’My experience, my experience of my karma, takes place according to Kṛṣṇa’s will. My detachment is also dependent on Kṛṣṇa’s will.’

Commentary: My experience of my karma in this world and my detachment both depend on Kṛṣṇa’a will.

śaraṇāpatti ha-ile ātma-nivedana haya: when one surrenders, one offers oneself

sarala bhāvete yabe ei bhāva haya
ātma-nivedana tāre bali mahāśaya [21]

“O Lord, when sincerely this mood develops, we call it ’offering oneself’ (ātma-nivedan).

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