On being a part-time sadhaka -

In another thread, there was a mention about being engaged in half- or quarter-practice of bhakti. This needs to be looked into to ensure that people are not unnecessarily disheartened and discouraged.

Many of us, the householders and moreover those with families, find it hard to engage in acts of sadhana-bhakti in the way the vairagis of Vraja do. Is there any hope for us, if we can only commit an hour or two out of each day to direct sadhana-practices? Is the standard of the renunciates in Vraja the only standard you must be up to or otherwise be de facto out of the game?

Though the ideal level of engagement is certainly for us as the beacon showing the direction, if we look at the Gaudiya tradition as a whole, it is unlikely that we'll see the majority thus engaged. For what I've read of the biographies of various saints, it is not one or two among them who haven't been the greatest illustrations of intense sadhana-practice during their household days. Rather, they have grown amidst Gaudiya Vaishnavism and engaged in favorable cultivation in whichever capacity they could, and gradually grown to be the strong sadhanas they became.

Please don't take me wrong -- I am not saying we shouldn't strive to increase both the quality and quantity of our practice. My main concern here in this is that people who for one reason or another aren't able to engage in such illustrious sadhana are consistently made to feel sub-standard, and who therefore feel discouraged and wonder if their little practice is good for anything, or whether they should rather just forget about it since they are consistently told how it is so worthless compared to "real sadhana".

Let us therefore be sensitive when we talk about others' practice and rather encourage what little each individual has, rather than trying to forcibly bend them out of their shape to conform to higher standards. If pushed prematurely, people may engage more for some time, but then fall back to where they started or below. People need to mature and naturally grow into various heights of sadhana-bhajana, each at their own pace.

I once heard a story about Narada Muni visiting Narayana to inquire as to who the best devotee was. Narayana informed him that there was a particular farmer who was the best. Narada went to watch this devotee but was surprised to see that all the farmer did was rise in the morning, say "Narayana" and then go to work. At the end of the day he again said "Narayana" and then went to sleep. Confused about the farmer's apparent weak practices, Narada went back and asked why this farmer was such a great devotee. Narayana replied that he'd explain this but first Narada had to do something for him. Narayana told Narada to carry a pot of water on his head and circumambulate the universe without spilling a drop. Narada set off on his misson, intent on not spilling anything. When he returned, Narayana asked him how many times he had chanted while performing this task. Narada had been so absorbed that he hadn't.

(I don't remember the origin of the story but have a feeling that it was retold by BR Sridhara Maharaja.)

I have heard that storey Braja - it comes from a Hindu scripture I believe. It is a good one. Thank you Madhava for starting this thread! What is in the heart/mind of an individual is what counts. There is a storey that I read recently:

In summary:
Two friends went out one day. One went to a spiritual event and the other went to a brothel. The one at the brothel was thinking all the time "My friend is having a valuable experience, I should be there right now instead of here". While the friend at the spiritual event was thinking "My friend is having so much fun with the mistress - I wish I had gone with him". After death the person who went to the spiritual event went to hell, while the person who went to the brothel went to heaven.

Peace

This, I believe is an adaptation of the story in which the brahmin and the prostitute were living on opposite sides of the street. The brahmin was always watching what the prostitute was doing, and mocking her in his mind as she was so sinful, while the prostitute lamented her fallen condition and prayed for Hari to uplift her from such a condition of life. Incidentally, the two died at the same time, and both Vishnudutas and Yamadutas came flying in. The brahmin then thought, surely the Yamadutas were coming for the prostitute while he was to be taken up to heavens as a pious brahmin. However the messengers of Yama came knocking on his door, and when prompted, explained the reason: The brahmin had been contemplating on the sins of others all the time, and therefore had the mind of a sinner, while the prostitute had been lamenting on her fallen state and praying for help, effectively keeping her minds off the sins and on thoughts of Hari.

This of course draws an interesting parallel to the idea of the (questionable) virtue of being the persistent critic of all things wrong, but that again is for another time and another thread.

OK, all these stories are meant to illustrate that is the internal not the external that matters. ie It's the thought that counts.

Here is another one.

Two brahmacaries were out walking. They came to a river. A woman who had been unable to cross the river asked them to carry her across. One of the brahmacaries did so. Then they continued their journey. After a couple of miles the other brahmacari said to his friend, "How is it that you call yourself a brahmacari, since you picked up that woman and carried here across the river?" His friend replied, "I only carried her across the river but I can see that you carry her still (within your mind)"

Why not check what Mahatma-ji Prahlada Maharaja says:

Srimad Bhagavatam 7.6.19
My dear sons of demons, the Supreme Personality of Godhead, Narayana, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshipping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.

As Prahlada Maharaja explains, the process of bhakti is not an exclusive practice that is meant for any particular class of people, nation, and scripture. It is regardless of any material consideration that the connection with the Supreme Being is sustainable by the devotional acts. Therefore, (as far as I can see) any one at any stage of life can be promoted to the highest level of spiritual practice without considering the (temporary) external projections of the mind.

Just to double check,

Srimad Bhagavatam 7.7.50
If a demigod, demon, human being, Yaksha, Gandharva or anyone within this universe renders service to the lotus feet of Mukunda, who can deliver liberation, he is actually situated in the most auspicious condition of life, exactly like us.

That makes me fell much better...

Another one by Prahlada-ji"

Srimad Bhagavatam 7.7.51-52
"My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brāhmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him."

However, Narada-ji offers an alternative standard for Family Life

I believe Keshava's version is a Buddhist tale--Chinese Buddhist if I am not mistaken. It is likely the earliest, though the Brahmin/prostitute one likely has an independent origin.

Bhakti cannot be measured by sadhana any more than hunger/satiation can be measured by one's activities in growing and cooking food. It is very likely that one can be a FULL TIME BHAKTA while being a part time sadhaka. One is a quality of being, the other a measure of activity.

I once heard that passage from a disciple of Srila Sridhar Maharaja. As far as I can recall, SSM used that to illustrate, "although one may renounce the world, but keeps material thoughts it in his mind; renunciation will never be effective".

It mostly like to be a Hindu tale...?

Radhe!Radhe!

I believe it's a Buddhist story originally. The monks just got switched to brahmacharis when someone imported the story.

I like that - thank you T.!

Jagat & Madhava are correct. It's a Buddhist story. I did the switch.

Jugal Kishore awaits you!
Do not be blinded by your sadhana. Practise it without attachment to it.
This is the meaning of Vairagya .....

If you switched it then let me guess, "with that yellow looking face... humm...." You probably were one of those Buddhist Monks that became a Brahmacari after crossing to other side of the Sindhu River, coming from Lake Manasarovar in Tibet, correct?

So, to return to the original topic...

There are certain recommended standards, such as chanting a particular quota of names. Here is the question: If one for one reason or another fails to engage in the said quantity of the particular kind of prescribed sAdhana, does he make no progress at all, or does he just make progress in direct proportion to the degree of his engagement?

Of course, all chanting of names is not the same quality-wise, but for the sake of argument let's say that there are two bhaktas who chant with the exact same quality, but a different quantity. Bhakta X chants 32 rounds, while bhakta Y chants 64 rounds. Does bhakta X make no progress at all, given that his engagement is below the recommended standard? Or does bhakta X make half of the progress of bhakta Y if their quality is more or less identical? If so, does bhakta X come to the same level of devotional advancement in 20 years that bhakta Y reached in 10 years? Or does he not reach that level ever, should he fail to increase his daily quota to the level of bhakta Y? Of course the factor of increased practice contributes incrementally to the quality through deeper absorption, but I believe you all understand the principle I am looking at here.

The gist of the question is, does everyone make some progress regardless of the degree of their engagement? To me, the answer seems fairly obvious. Therefore, I do not see a reason why anyone should be discouraged, should his devotional practice fall short of the recommended standard of "sublime practice", or whatever we shall coin it. All are making gradual progress at a great variety of paces.

And to break the news, most of us aren't one-lifetime wallahs, regardless of our chanting a lakh or not. He who attains prema is a one-lifetime wallah. Granted, the name has the potency to grant prema this very moment to all of us. However, many lack samskaras from previous lives and are bound in a quagmire of aparadha, and completely clearing the stage for the sweet dance of Sri Nama may take a couple of rounds in the wheel of life.

Before gettting back to the topic...

Bill Clinton's interview with Peter Jennings on ABC. He was magnificent, really put Jennings down about the treatment the media gave him during the scandals. He told a story about Nelson Mandela. Apparently, when Mandela came to the US during the height of this crisis, he spoke out about the nonsense that the Republicans were up to.

Afterward, Clinton asked him how he had been able to get over his anger. Mandela said something like: "When I came out of prison, I thought, these people have had me for twenty-seven years. If I allow myself to be angry with them, they will have me for twenty-seven more. So I let it go... And so should you."

I thought it fit nicely with our brahmacharis or Buddhist monks.

I am much more of a believer in grace. I believe that it is not what, or what quantity, we do or don't do that matters as much as our intent, our consciousness and our heart-felt attraction to Radha Krishna. We do the best we can do under our current circumstances. No matter how much we do, it will never be enough. I count on Krishna to remember my fallen condition and have mercy on me because I tried. My soul is pure, my consciousness may be poluted by association with this material body. Once I am free of this body, I am ready to go back to Godhead, not because of my qualifications but because of Radha's mercy. This is the decending process, not ascending.

This is exactly the system the Tengalai Sri Vaisnavas believe in. Actually both Vadakalai and Tengalai Sri Vaisnavas believe in two methods of reaching moksha. Bhakti yoga and Prapatti. Bhakti yoga is defined by Sri Vaisnavas as a process only for male dvijas and it may require more than one lifetime to perfect. It basically involves following one's dharma and also one (or more) of the 32 Upanisadic Vidyas. (Obviously this is a little different from the Gaudiya conception of Bhakti yoga) Ramanuja also calls Bhakti as anusmrti or uninterrupted meditation, like pouring oil in an uninterrupted stream.

Prapatti (saranagati or taking refuge) is considered a separate upaya (method) from Bhakti yoga. And in fact Vedanta Desika quotes the same symptoms for prapatti as Rupa Goswami does for the Gaudiya version of Bhakti yoga from Vaisnava tantra (anukulyasya sankalpa etc). This Prapatti is open to anyone according to the Sri Vaisnavas and gives the result in one lifetime regardless of one's effort. (Actually the Vedakalais and Tengalais have a Catholic/Protestant type feud about faith and works and the amount of effort actually required. Monkey versus Cat logic)

So as a result although they both theoretically accept Bhakti yoga as an upaya none of them practice it. Everyone practices Prapatti only. Surrender or taking refuge is the name of the game and any devotional acts that one does after that are "icing on the cake" and simply done to please the Lord and any idea of getting anything in return (even moksha or spiritual advancement or prema or whatever) is specifically abandoned. So it does not matter how much or how little one does. Of course people still follow their dharmas and compulsory acts but it is all done in a spirit of selfless service to the Lord. And on top of that they do whatever devotional acts that they like to offer to the Lord.

Keshavaji,

Yes. Prapatti (saranagati or taking refuge), sounds just like what I am talking about and what I place my trust in. I am a surrendered soul who has taken refuge of the lotus feet of my siddha pranali, Sri Rupa, Sri Lalita and Sri Radha. What other chance do I have for attaining perfection but their causeless mercy upon me. Call it what you like.

Do these Sri Vaishnavas worship Radha Krishna in madurya rasa?

Reading Madhurya-kadambini has convinced me that grace is the process. The Holy Name enters the world as a vehicle for grace. Taking possession of a devotee's heart, it starts its insidious work of spreading its disease of preme through the organism. Though we try desperately to counteract its effects by committing offenses, that damned seed just refuses to be destroyed. And when the climate is right again, it sprouts again. And reluctant as we are, it gives us the taste of bhakti.

The vaidha bhakta sees the bhakti angas as the causes of devotion. The raganuga bhakta sees them as the results of devotion, i.e., the results of Bhakti Devi's causeless mercy.

Good

Of course, no matter how hard we try, bhagavan's mercy is always the necessary factor. Without mercy, how will we even get the *desire* for bhagavad kainkaryam or even to see Him?

What's more, even the most advanced bhakta often thinks herself so incredibly full of sin:

All time is not enough to wipe away
The sins done in this body,
even in one day.
O Acyuta! I'm the perfect vessel for Your mercy! (acyutasatakam)

what to speak then of we who really *are* stuck in the muck and mire of sin and attached so much to the fleeting pleasures of this world rather than the lotus feet of the Lord? Even to desire to be freed of this plight, we need His dayaa, and to reach Him we need His dayaa...

In one of desika's works, there is an interesting verse where the Lord's form itself (the body of Varadaraja, in this case) is mentioned at the form of dayaa devi... very interesting.


Inscrutable Goddess, Mother of the worlds.
Her shining dark body made a deeper black
by Lakshmi's dark glances,
loving companions of Pleasure and Wealth,
and by garlands of fresh young tulasi-
She sheds Her loveliness
over Elephant Hill,
doubling its deep emerald lustre:
may She ever reside deep in our hearts!

So the very form of mercy is the body of the Lord.

This is actually presented by Sri Jiva in his Bhakti-sandarbha (236). He presents them as aGgas of zaraNApatti.


Visvanatha actually attributes the verse to Vayu-purana, and both he and Baladeva present it in the commentary of Gita 18.66, following the idea of Sri Jiva. Probably the earliest occurance is in the 11th chapter of Hari-bhakti-vilasa, in which they are also offered as zaraNApatti-lakSanam. And interestingly, at the end of the section:


The line of influence seems to be fairly clear there. Gopala Bhatta also ties this in with the element of grace, quoting BhP 3.2.23 (aho bakI yaM sthana-kAla-kUtam ityAdi).

Kaviraja Goswami picks up on this in the 22nd chapter of Madhya-lila. In exploring the relationship the Gaudiyas see between zaranApatti and bhakti-yoga, the sequence of narration is interesting. First Mahaprabhu teaches Sanatana about the principles of zaraNApatti, and then proceeds to elaborate on the principles of sAdhana-bhakti. Therefore, it seems that the Gaudiya view is that the two (zaraNApatti and bhakti-yoga) are bundled together, the former being a prerequisite for the latter, instead of two alternative routes. Kaviraja Goswami also ties in the principle of zaraNApatti with glorification of the Lord's magnanimity. It appears that this is presented as the rationale of why one should exclusively surrender to him. "Since he is so kind, hesitate not -- thrust yourself in his lap without a second thought!"

I do have the feelings that Bhakti it is not a matter of where one maybe is, or how much knowledge, mantras, so and so, but how much Nature itself is willing to open-up and manifest to the aspirant.

For example, one maybe at Radha-Kunda and the other maybe watching TV somewhere else, however, is not the place or the discipline that attracts the revelation, but the independent nature of revelation itself. Bhakti is a descendent process; it is a revelatory process by itself for it’s pleasure.

In conclusion, the independent desire for love is already within the Supreme way before the jivatma even thinking of it.

I was about to post this into another topic, but realized it would fit here better. Visvanatha comments on Bhagavata 11.2.35 -

Though revelation and grace are independent and fall at their own discretion like the autumnal rains, they are more likely to fall into befitting vessels. Even with ordinary events suhc as rain, though uniformly given, the eager ones may take advantage and devise various means to harvest the precious raindrops in areas of drought. Similarly, those who strive to make their hearts befitting vessels for bhakti-devi are more likely to receive the gift of grace.

After all, bhakti-devi is certainly much more than a mechanical event such as rainfall (Indra - sorry! Ain't your week at GD, it seems! ), and is at liberty to choose into whom she decides to place the grace of devotion. Certainly the eager one, then, is a more likely candidate than the complacent one, though life is always full of surprises.

Both Namalvar and Andal related to Lord Krsna as lovers. Andal envisioned herself as a gopi in her work Tirupavai and actually envisioned marrying the Lord in her work Naciyar Tirumoli. Then she actually married the deity of Lord Ranganatha in Sri Rangam. She is said to have disappeared in the Lord's embrace in the Deity room.

Especially these songs and example of Andal is very important to Sri Vaisnavas. No girl can get married without knowing these songs. All worship ceremonies have verses from Tirupavai in them and all Sri Vaisnavas celebrate Margali (Marga) with the singing of Tirupavai every day and special lectures and austerities and pujas. Margali (Marga) is the month when the gopis worshiped goddess Katyayani to get Krsna as their husband.

Of course there is not really a tradition of manjari bhava in Sri Vaisnavism but there are people in Sri Rangam who are well versed in Sri Caitanya's life and ideals. Probably the person there who is most like a Gaudiya Vaisnava is Sri Krishna Premi who is officially a smarta but wears gopicandana and sometimes lecutres on Caitanya Caritamrta.

We often go to Radha Krsna kalyanam (marriage) ceremonies performed at our friends homes. Different people get to play the parts of the parents, etc and usually there is a big Mysore style painting of Radha and Krsna that is the focus of the marriage ceremony. All of this is accompanied by at least one full day of bhajan and kirtan (including Jayadeva's astapadi ie Gita Govinda). Sometimes these ceremonies go for 2 or 3 days and nights.

So it is a misconception that there is no worship of Radha Krsna in the South Indian sampradayas.

If you are interested in more information about the "protestant" style Vaisnavism of the Tengalai Acharyas let me know.

You certainly right and that make me think of A.C.B.S. Among all those followers of SBST, who could ever imagine that the Nobel contributor, however, unsuccessful business man, A.C. would be the selected one to spread KC worldwide. In other words, Bhakti is really independent, doesn’t matter where one look at it.

Let’s naturally endeavor to achieve the lotus feet of the independent lady named Bhaktidevi, to whom mercy possesses!

Yes, my earlier posts are impliedly or directly in this vein. However Madhava subsequently posted a comment about getting back to the topic and now I am at a loss to understand the thrust of it.

Madhurya-kadambini 3.3

TRANSLATION: The Srimad Bhagavatam says, “O King! The Lord himself has given the means whereby even those without complete knowledge can easily come to know the Self. These various means are known as Bhagavata dharma. Anyone who takes up this process will never be bewildered, and even if he should run with his eyes closed, he shall neither slip nor fall.” (Bhäg. 11.2.34-35)

In this verse, the word nimIlya (“having closed his eyes”) means that even though the practitioner is not blind, he has deliberately closed his eyes. Over and above that, he is running (dhävan), which means he is that skipping over portions of the path he is following. In spite of this, however, he neither stumbles nor falls.

From this literal interpretation of the verse, we can gather that someone who has taken shelter of the Bhagavata dharma path itself may well skip over some elements of its practice as though ignorant of them, but even so will neither encounter obstacles nor be deprived of the result. “Closing of the eyes” in this case cannot be explained as ignorance of the Srutis or Smritis, because that would contradict the verse's primary intention.

Nor can the words “running with the eyes closed” mean that deliberate neglect of the thirty-two kinds of sevaparadhas is an element of the Bhagavata dharma, since the two verses clearly states that this is about taking up the processes spoken by the Lord himself, and these include the prohibition of such offenses, as stated in verses such as, “It is offensive to enter the temple of the Lord riding on a vehicle or wearing shoes.” (HBV 8.441ff), or, “One who commits offense to the Lord is but a two-legged animal … (HBV 11.519).”

The causes of our offenses to the Holy Name, whether committed long ago or recently, may be imperfectly understood, but their presence can nevertheless be inferred by their effects. Even so, they can still be gradually nullified by developing a full commitment to devotion through constant chanting of the Holy Name. Once again, however, special considerations must be taken if one deliberately commits offenses.

I trust you'll thrust through thoughtfully to the thorough truth. My note on returning to the topic concerned the discussion on the origins of the Buddhist story.

= = =

Jagat, thanks for the interesting passage from Madhurya Kadambini. It seems that although one may run with his eyes closed, still one has to be on guard for quite a few things.

Yes, I am. It seems Rajasthan has experienced drought and famine for several years due to global climate change. I am looking at Bengal now. I am also interested in places in South India where I may find a compatable community.

Dandavats. All glories to the Vaisnavas.

It seems that there are so many ingredients which will define the speed of ones development. Mercy is above all as it can take one from A to Z in but a moment. So it would seem that we should be eager to pray for and be eligible for such mercy. Eligibility would come from sincere practice as prescribed by ones Guru, ones service to Guru and the Vaisnavas and ones sincere to desire to accept the will of the Guru and Vaisnavas.

In thinking of this topic, On being a part-time Sadhaka, I often think of the analogy of giving a gift to ones parents. A child sits to draw a picture out of spontaneous love for ones parent. They use the crayons at their disposal and they draw away. If an outsider were to view their drawing they may see apparent faults such as the child’s tendency to color outside of the lines, their inability to draw a flower that looks realistic and so forth. However to the parent, whose vision of this offering is overwhelmed by the appreciation and love that their child put into their picture, see’s no fault and only beauty in this offering.

Isn’t our service to Guru and Sri Radhika the same? Can we ever draw a pretty enough picture? Chant pure enough japa? Offer pure enough service? Or is it one’s sincere desire to serve and please Guru and Sri Radhika the defining point?

I guess my limited contribution to this topic is that what one can offer is very much a by-product of both their material situation, their psychological makeup, their karmic disposition, etc. However the ability to truly offer ones heart in whatever they can give is what will give them the ability to access and take advantage of the Grace of Guru and the Vaisnavas.

In a practical sense the direction of Guru in regards to sadhana, practice and such is what we need to be focused on. If we are unable to meet those guidelines then we need to be honest about that and sincerely put oneself in a position to come to that standard. If we allow our circumstance to lead to self pity we then risk not only being able to perform what we can sincerely offer but also lose sight that what we aspire for which is to give oneself fully.

Aspiring to serve the Vaisnavas,
Rasaraja dasa

The following passage from Madhurya Kadambini reiterates some of these sentiments. I think that the juxtaposition of karma and jnana in this connection is relevant. In the Christian Protestant tradition, the defining issue, according to Luther, was that man is "justified by faith alone." In other words, even religious acts performed without faith were not a cause of salvation or grace. As it turns out, yet more Indra-lila. Rasaraj's example is given in a somewhat different form by Ananta Dasji.



This powerful process of bhakti, a manifestation of Krishna’s svarUpa-zakti, is free of constraints on time, place or the suitability of the candidate. For a devotee there is no possibility of falling down despite shortcomings in his bhajan. This is not the case with karma and jnana.

karma-yogasya tathA-bhUtatve mahAnartha-kAritvam eva.

“mantro hInaH svarato varNato vA
mithyA-prayukto na tam artham Aha
yathendra-zatruH svarato’parAdhAt
sa vAg-vajro yajamAnaM hi hinasti” ity AdeH.

evaM jJAnasyAntaH-karaNa-zuddhy-adhInatvaM prasiddham eva. niSphala karmayogenAntaH-karaNasya zuddhau niSpAditAyAm eva tatra tasya pravezAt karmAdhInatvaM ca. tad-adhikRtasya daivAd durAcAratva-lave’pi “sa vai vAntAzy apatrapaH” iti nindA. kaMsa-hiraNyakazipu-rAvaNAdInAM tat-tat-prakaraNa-dRSTyA jJAnAbhyAsavatAm api na tattvena vyapadeza-lavo’pi.

TRANSLATION: There are many rules and prohibitions in karma yoga, and even the slightest fault in its performance can produce very harmful results. As stated, “If a mantra is incomplete, mispronounced in either its vowels or consonants, or chanted at the wrong moment, then its meaning is changed. Such errors can be as dangerous as a thunderbolt and destroy the sacrificer, just as Tvashta’s mispronunciation of the words indra-zatru led to disaster.”

Similarly, it is well known that the practice of jnana yoga is dependent on purity of the heart. One can attain such purity and thus become eligible to engage in jnana yoga through performing karma yoga without desiring its fruits. Jnana yoga is therefore dependent on karma yoga. However, if one eligible for the path of knowledge accidentally commits even a small unworthy act, then he is defamed as a shameless vomit eater. Thus it is seen that Kamsa, Hiranyakashipu and Ravana, though all engaged in the culture of knowledge, were still condemned by everyone because of their conduct.

Ananta Dasji's Piyusha-kana explanation: In karma yoga one must pay attention to many rules and prohibitions, and if even the smallest mistake is made it will get the karma practitioner into the greatest trouble. The story of Tvashta Rishi is told in the sixth canto of the Srimad Bhagavatam. Once the guru of the gods, Brihaspati, disappointed on seeing Indra’s vanity, decided to disappear for some time to teach him a lesson. When Sukracharya, the guru of the demons, got wind of this, he advised his disciples to attack the gods, knowing that Brihaspati’s absence had weakened them. The gods were routed by their enemies and in desperation took shelter of Lord Brahma, who suggested they accept Vishwarupa, the son of Tvashta Rishi, as their guru in Brihaspati's place. Vishwarupa executed his functions as guru by giving Indra the Narayan-kavaca, enabling him to win Svarga back from the demons.

Even so, though Vishwarupa was the son of Tvashta Rishi, he was also the grandson of a demon. His loyalties were thus divided, which led him to secretly give a portion of the fruits of sacrifice to the demons as well as to the gods, for whom they were intended. Indra caught wind of this treachery and, blinded by anger, killed Vishwarupa.

When Tvashta Rishi came to know of this, he performed a sacrificial ritual to avenge his son's murder. However, while offering oblations into the sacrificial fire, he chanted the mantra, indra-zatro vivardhasva: “O enemy of Indra! Grow in power!” Vedic mantras are pronounced with three kinds of accents —udAtta (acute), anudAtta (grave) and svarita (combined). Since Tvastha's intent was to have a child born who would kill Indra, the acute accent was to be placed in the word zatro, but he accidentally made a mistake and reversed the accents. By so doing, the mantra was changed to mean that Indra would grow in power over his enemies. Thus, when Vritrasura appeared from Tvashta’s sacrifice, he failed in his attempt to kill the king of the gods and was eventually felled by him.

This story ilustrates how even a slight mistake in pronunciation produced results that were the complete opposite of the sacrificer's intentions. This is never the case with bhakti, for it is said,

mUrkho vadati viSNAya dhIro vadati viSNave
ubhayos tu samaM puNyaM bhAva-grAhI janArdanaH

Though a small child speaks to his parents in broken language, the affectionate mother and father relish this much more than their older children’s clear speech. So it is with devotion: the Lord appreciates even the illiterate devotee’s feelings of devotion and his intent to please, even though such a devotee may utter his prayers incorrectly. The Vedic sacrifices are to be performed with mechanical precision, and so a flaw in their performance gives flawed results. Thus all Tvashta Rishi's efforts went for nought; because he made one mistake in pronunciation, he got the opposite of what he intended. This is one of the most important differences between the karma and bhakti yoga paths.

Just as the sacrifices of karma yoga are dependent on faultless implementation, the practice of jnana yoga similarly depends on purity of mind. The process of karma yoga is considered a necessary prerequisite for jnana yoga, for it has a purifying effect on the mind. The Lord says:




Furthermore, if a jnani is guilty of even a slightly unworthy act, then he is condemned in shastras as a shameless eater of his own vomit. A devotee, on the other hand, may commit an unworthy act due to his upbringing or some faulty habits, but he is not condemned. Bhakti very quickly purifies his heart, burning his faults to ashes in the fire of repentance, just as gold is purified by smelting. A slight unworthy act seen in a person practicing jnana is not at all appreciated by the sadhus. Although Kamsa, Hiranyakashipu, and Ravana were jnanis, due to their unworthy acts they were condemned everywhere.

I just wanted to thank everyone who is participating in this thread. I have been watching it with great interest and have learned so much from all of you. I think this is a very important subject and it's good that it is being discussed.
Krsna knows our heart and he knows what our abilities and limits are. There are times when I can't even chant my 16 rounds as I vowed or attend mangala-arati, but it's not because I'm lazy, but because I'm just not able, but nevertheless my mind is usually always thinking on Krsna and I think that balances it out.
Isn't the point of all the chanting and meditation and aratis, ect... just ways of cultivating prapatti and training our mind to krsna consciousness? So regardless if we are chanting 1 round or 64 rounds, as long as our thoughts are always on Krsna, isn't that our goal?

Hare Krsna.
-Gopalapriya das

It's not really a matter of balancing it out. Balancing it out to what? It is not that chanting 16 rounds or engaging in whatever practices in and of itself is any sort of status quo we seek to preserve, and as long as that evens out we're doing fine. Rather, let us concern ourselves about evolving to ever-new heights of bhakti and sadhana-bhajana.



Well, they aren't exactly merely ways. On various other paths the means and the end may differ, but in the matter of bhakti the means and the end are the one and the same. It is sometimes likened to a mango evolving from the unripe stage of sadhana to the ripening stage where bhava-bhakti blossoms, and the fully mature stage of prema. It's a mango all along.

Prapatti is not our goal, nor is remembrance of Krishna. Prapatti is the foundation, remembrance is a part of the cultivation. There are degrees of remembrance from the more generic stages to specific visualization and eventually direct engagement in various services. Sri Chaitanya Mahaprabhu and the Goswamis have quite emphatically explained how the service of Radha and Krishna in the nikunjas of Vraja following in the wake of the moods of the gopis is the goal of all our devotional cultivation.