Disrespect

śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api

śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api |
bhūry apy abhaktopahṛtaṁ na me toṣāya kalpate ||
gandho dhūpaḥ sumanaso dīpo’nnādyaṁ ca kiṁ punaḥ ||
(Śrīmad Bhāgavatam: 11.27.17–18; cited in Bhakti Sandarbha: 300)

“Even water [i.e., the simplest thing] offered [to me] with śraddhā by my bhakta is most dear. Even a lavish offering from a non-bhakta [however] brings me no satisfaction. And what’s more of fragrances, incense, flowers, lamps, food, and so on?”

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śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api Read on →

devaḥ sevyatayā yathā sphurati me devyas tathāsya priyāḥ

devaḥ sevyatayā yathā sphurati me devyas tathāsya priyāḥ
sarvaḥ prāṇa-samānatāṁ pracinute tad-bhakti-bhājāṁ gaṇaḥ |
smṛtvā sāhasikaṁ bibhemi tam ahaṁ bhaktābhimānonnataṁ
prītiṁ tat-praṇate khare’py avidadhad yaḥ svāsthyam ālambate ||
(Bhakti-rasāmṛta-sindhu: 3.2.50)

“As Deva [i.e., Śrī Kṛṣṇa] appears [to me] as my object of service, so do his divine beloveds. The multitude of those possessed of bhakti to him are all considered [by me] equal to my very life. I become afraid [however] upon remembering that lout puffed up with the pride of being a bhakta who abides in contentment while failing to honor [i.e., express prīti towards] even a donkey bowed to him [i.e., Śrī Kṛṣṇa].”

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śraddhā-sadbhāva eva kathaṁ jñāyate

śraddhā-sadbhāva eva kathaṁ jñāyate? iti vicāryam | tatra ca liṅgatvena pūrva-pūrvaṁ śaraṇāpattir upadiṣṭaiva | yasyāṁ ca śaraṇāpattau vakṣyamāṇāni ānukūlyasya saṅkalpaḥ ity-ādīni liṅgāni | tathā vyavahāra-kārpaṇyādy-abhāvo’pi śraddhā-liṅgaṁ jñeyam | śāstraṁ hi tathaiva śraddhām utpādayati—ananyāś cintayanto māṁ ye janāḥ paryupāsate | teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham || ity ādi | kiṁ ca, śraddhāvataḥ puruṣasya bhagavat-sambandhi-dravya-jāti-guṇa-kriyāṇāṁ śāstre śrūyamāṇeṣv aihika-vyāvahārika-prabhāveṣv api na kathañcid anāśvāso bhavati | tatas tāsu prākṛta-dravyādi-sādhāraṇa-dṛṣṭyā doṣa-viśeṣānusandhānato na kadācid apravṛttiḥ syāt | te ca tādṛśa-prabhāvāḥ—akāla-mṛtyu-śamanaṁ sarva-vyādhi-vināśanam | sarva-duḥkhopaśamanaṁ hari-pādodakaṁ smṛtam || ity-ādayaḥ | kecit tu tatra tatra śraddhāvanto’pi svāparādha-doṣeṇa samprati tat phalaṁ nodetīti sthagitāyante | yat tu yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantara-śucir ity-ādau śraddadhānā api snānādikam ācaranti, tat khalu śrīman-nārada-vyāsādi-sat-paramparācāra-gauravād eva | anyathā tad-atikrame’py aparādhaḥ syāt | te ca tathā maryādāṁ lokasya kadarya-vṛtty-ādi-nirodhāyaiva sthāpitavanta iti jñeyam | kiṁ ca, jātāyāṁ śraddhāyāṁ siddhāv asiddhau ca svarṇa-siddhi-lipsor iva sadā tad-anuvṛtti-ceṣṭaiva syāt | … tasyāṁ svārtha-sādhanānupravṛttau ca dambha-pratiṣṭhādi-lipsādi-maya-ceṣṭā-leśo’pi na bhavati | na sutarāṁ jñāna-pūrvakaṁ mahad-avajñādayo’parādhāś cāpatanti, virodhād eva | … yadi vā śraddhāvato’pi prārabdhādi-vaśena viṣaya-sambandhābhyāso bhavati, tathāpi tad-bādhayā viṣaya-sambandha-samaye’pi dainyātmikā bhaktir evocchalitā syāt | yathoktaṁ—juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan ity atra bādhyamāno’pi mad-bhakta ity-ādau ca | … śāstrīya-śraddhāyāṁ tu jātāyāṁ sudurācāratvāyogaḥ syāt | para-patnī-para-dravyety-ādi-viṣṇu-toṣaṇa-śāstra-virodhāt, maryādāṁ kṛtāṁ tena ity-ādinā tad-bhaktatva-virodhāc ca | … asyāḥ śraddhāyāḥ pūrṇatāvasthā tu brahma-vaivarte—kiṁ satyam anṛtaṁ ceha vicāraḥ sampravartate |vicāre’pi kṛte rājann asatya-parivarjanam | siddhaṁ bhavati pūrṇā syāt tadā śraddhā mahāphalā || iti | … adhikāritāyāṁ śraddhaiva hetuḥ, sā cājñasya na sambhavatīti … |
(Excerpt from Bhakti Sandarbha: 173)

“How is the presence of śraddhā itself known? This is to be considered. (1) Previously, śaraṇāpatti (śaraṇāgati) was specified as an indicator (liṅga) thereof, and the indicators of śaraṇāpatti (śaraṇāgati) are resolve for the favorable (ānukūlyasya saṅkalpaḥ) and so forth, which will be described ahead [in anuccheda 236]. (2) So also, the absence of poor-spiritedness and so forth [i.e., parsimony, feeling destitute, fear, anxiety, stress, dejection, depression, etc.] in the midst of world affairs is also to be known as an indicator of śraddhā. The śāstra verily produces such śraddhā [e.g., Bhagavān Śrī Kṛṣṇa says in BG 9.22]: ‘I [personally] provide for the acquisition and protection [of the necessities] of those one-pointed, meditative, and ever-absorbed persons who worship me in full.’ (3) A person endowed with śraddhā never has a lack of confidence even in the powers heard about in śāstra of objects, classes, qualities, and actions related to Bhagavān in connection with present worldly affairs. Therefore, [such a person’s] non-engagement with them [i.e., with objects and so forth related to Bhagavān] as a result of sussing out particular defects [in them] by means of vision of [them being] ordinary material objects and so forth shall never come about. They [i.e., objects and so forth related to Bhagavān] are indeed of such power [as is stated in Bṛhan-nāradīya Purāṇa (1.37.16) and elsewhere]: ‘The water from Hari’s feet is known to prevent untimely death, destroy all diseases, and cease all suffering.’ Some, however, even though they have śraddhā in these [objects and so forth related to Bhagavān] are closed off [from the effects of these objects and so forth] in that those effects do not manifest at present as a result of the fault of their own aparādhas [i.e., by understanding the reason why the powers of the objects and so forth related to Bhagavān that the śāstra says they possess are not seen to manifest, a person with śraddhā has no lack of conviction in the statements of the śāstra or in the existence of such powers in those objects and so forth themselves]. Since, however, even those who have śraddhā in [the statement], ‘One who shall remember he of lotus eyes [i.e., Bhagavān] is externally and internally pure’ and so forth [i.e., other such statements in śāstra still] engage in bathing and so forth, that is [to be understood as being done] only out of reverence for the conduct established by the paramparā (tradition) of the sādhus led by Śrīman Nārada and Vyāsa. Otherwise [i.e., if those with śraddhā were to do otherwise], even by transgression of that [i.e., the conduct established by Nārada, Vyāsa, et. al.] aparādha would occur. It is to be understood that they [i.e., those sādhus] have established such etiquette specifically to prevent troublesome behavior and so forth [i.e., unsociable habits, etc.] in a person [and thus bathing even after remembering Bhagavān should not be considered a symptom of lacking śraddhā in the purifying power of remembering Bhagavān]. (4) Furthermore, when śraddhā is present, then in [the stages of] both siddhi [i.e., attainment of bhāva] and asiddhi [i.e., the stage of sādhana], only continuous endeavor adherent to that [i.e., the etiquette established by the sādhus] shall occur just like that of one desirous of attaining gold [i.e., just as someone seeking to attain gold in its pure state engages in smelting it repeatedly according to a specific process, so a person with śraddhā will carefully adhere to the code of conduct established by the mahājanas]. … (5) During that constant engagement in the means (sādhana) to [attain] one’s object, even a trace of any endeavor possessed of deceit, desire for prestige, and so forth does not occur. (6) Therefore, intentional aparādhas as well, such as disrespect of the great, do not occur, because of evident contrariety [i.e., because an intentional aparādha is directly opposed to someone with śraddhā’s habitual activity, mentality, and objective, and thus has no scope to arise]. … (7) Alternately, even if someone with śraddhā, under the sway of commenced (prārabdha) karma [i.e., karmic reactions] and so on, has a habit of relation with sense objects (viṣaya), still, even at the time of relation with sense objects, because of that disturbance [to one’s sādhana], bhakti constituted of humility (dainya) will certainly become enkindled [in that person with śraddhā], as it is stated in this regard [in SB 11.20.28 and SB 11.14.18)], ‘Both partaking of and condemning those objects of desire, the consequences of which are [ultimately only] suffering,’ ‘Although obstructed by objects of the senses (viṣayas), a bhakta of mine who has not [yet] conquered the senses is generally not overwhelmed by objects of the senses (viṣayas) by virtue of vigorous bhakti,’ and so forth. … (8) When, however, śāstrīya-śraddhā [i.e., śraddhā based on śāstra] has developed [in someone], then the impossibility of being of [i.e., engaging in] extreme misconduct shall come to be, because of contrariety [in such misconduct] to injunctions that are pleasing to Viṣṇu, such as [in VP 3.8.14], ‘O King, Keśava is pleased by a person who does not think of others’ wives, others’ wealth, or others’ harm,’ and because of contrariety [in such misconduct] to one’s being a bhakta as per [statements such as this in Viṣṇu-dharma Purāṇa], ‘A human being who transgresses the code of conduct established by him [i.e., by Bhagavān Viṣṇu] should not be recognized as a bhakta of Viṣṇu, [because] Hari is worshipped by virtuous conduct [i.e., the dharma of the sādhus].’ … (9) The state of completeness of that śraddhā [i.e., of śāstrīya-śraddhā], however, is [described] in Brahma-vaivarta Purāṇa, ‘[First] Deliberation proceeds, ‘What is real and [what is] unreal here?’ Once [such] deliberation has also been performed, O King, full rejection of the unreal is accomplished, and then śraddhā, bearing the greatest fruit, shall become complete.’ … Śraddhā alone is the cause of being a bearer of eligibility [for ananya-bhakti], and that [i.e., śāstrīya-śraddhā] too is not possible for one who is ignorant [i.e., one who has not studied and learned śāstra].”

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etad eva kevalaṁ paramaṁ śreya iti jāta-śraddho

etad eva kevalaṁ paramaṁ śreya iti jāta-śraddho jāta-viśvāsaḥ … madīyānanyatākhya-bhaktāv adhikārī syāt, na tu jñānavaj jāte samyag-vairāgya eva | tasyāḥ svataḥ sarva-śaktimattvenānya-nirapekṣatvād … | … na ca karma-nirveda-sāpekṣatvam āpatitam | sa tu bhakteḥ sarvottamatva-viśvāsena svata eva pravartate | … ata eva yadyapi jñāna-karmaṇor api śraddhāpekṣāsty eva, tāṁ vinā bahir antaḥ samyak pravṛtty-anupapatteḥ, tathāpy atra śraddhā-mātrasya kāraṇatvena viśeṣatas tad-aṅgīkāraḥ | atrāpi ca tad-apekṣā pūrvavat samyak-pravṛtty-arthaiva, tāṁ vinānanyatākhya-bhaktis tathā na pravartate | kadācit kiñcit pravṛttā ca naśyatīti | … bhakti-mātraṁ tu tāṁ vinā siddhyati | … tat-pūrvato’pi tasyāḥ phala-dātṛtva-śravaṇāt | … sā ca śraddhā śāstrābhidheyāvadhāraṇasya evāṅgaṁ, tad-viśvāsa-rūpatvāt | tato nānuṣṭhānāṅgatve praviśati | … bhaktiś ca phalotpādane vidhi-sāpekṣāpi na syāt, dāhādi-karmaṇi vahny-ādivat, bhagavac-chravaṇa-kīrtanādīnāṁ svarūpastha-tādṛśa-śaktitvāt | tatas tasyāḥ śraddhādy-apekṣā kutaḥ syāt ? … helā tv aparādhādy-abuddhi-pūrvaka-kṛtā ced daurātmyābhāve na bhaktyā bādhyate … | jñāna-lava-durvidagdhādau tu tad-vaiparītyena bādhyate, yathā matsareṇa nāmādikaṁ gṛhṇati veṇe | kvacid vastu-śaktir bādhitā dṛśyate, ārdrendhanādau vahni-śaktir iva | … sa tu bhagavat-toṣa-lakṣaṇa-phala-viśeṣasyotpattāv anādara-lakṣaṇa-tad-vighātakāparādhasya nirasana-paraḥ | tasmāt śraddhā na bhakty-aṅgaṁ, kintu karmaṇy arthi-samartha-vidvat tāvad ananyatākhyāyāṁ bhaktau adhikāri-viśeṣaṇam eveti |

(Excerpt from the Krama-sandarbha-ṭīkā and Bhakti Sandarbha: 172)

“‘One who has śraddhā’ (jāta-śraddhaḥ), that is, one who has the conviction, ‘This itself [i.e., ananyā-bhakti] alone is the supreme good’ … can become a bearer of eligibility for the [form of] bhakti related to me [i.e., Bhagavān Śrī Kṛṣṇa] that is known as being unalloyed (ananya) [starting from that state], and not, rather, [can one become so] only after the emergence of complete detachment (vairāgya) as in [the case of] jñāna, because of its [i.e., bhakti’s] being independent of others [i.e., of the other paths, viz., karma and jñāna] on account of its being self-endowed with all potencies. … Dependence on disinterest in karma also does not arise [in regard to eligibility for the path of ananyā-bhakti, i.e., disinterest in karma is not a requisite for taking up the path of ananyā-bhakti]. That [i.e., disinterest in karma], rather, comes about of its own accord through conviction (viśvāsa) in the preeminence of bhakti. … Therefore, although there is certainly dependence on śraddhā in [i.e., on the paths of] jñāna and karma because of the non-emergence of a complete external and internal propensity [to follow any such path] without it [i.e., with śraddhā], still here [i.e., in regard to the path of ananyā-bhakti], its [i.e., śraddhā’s] acknowledgement in particular [as the principal criterion of eligibility] occurs because of śraddhā’s alone being the cause [of eligibility], since here as well [i.e., on the path of ananyā-bhakti], as in the previous [cases of the paths of karma and jñāna], dependence on it [i.e., śraddhā] is because of necessity for a complete propensity [to follow the path], and without it, the [form of] bhakti that is known as being unalloyed (ananya) does not come about [i.e., a complete, external and internal propensity to follow the path of ananyā-bhakti does not come about without śraddhā in ananyā-bhakti]. [If ananyā-bhakti is seen to be performed by someone without śraddhā, then that should be understood as follows:] It is sometimes engaged in somewhat and [then] lost. … Simply bhakti [i.e., bhakti that is not ananya], however, is accomplished without it [i.e., śraddhā], since its [i.e., bhakti’s] being a bestower of results even before it [i.e., śraddhā] is heard of [in SB 3.25.25, SB 6.2.49, etc.]. … Furthermore, this śraddhā [i.e., the śraddhā that manifests as a result of sādhu-saṅga or some form of engagement in bhakti], is certainly a part of ascertainment of the abhidheya [i.e., the import, or, principal directive] of the śāstra, because of its being a form of conviction (viśvāsa) in that [i.e., śraddhā is an instrumental cause of learning the import of śāstra, since one who has no śraddhā in śāstra will not have any propensity to learn its import and adhere to it]. Therefore, it does not enter into being a part of the practice [thereof, i.e., śraddhā is not a part of practice of bhakti itself]. … Furthermore, bhakti cannot be dependent on injunctions [i.e., injunctions given in śāstra] to produce [its] results, just as fire and so forth are not [dependent on injunctions] to cause burning and so forth, because hearing, praising, and so forth related to Bhagavān have such inherent potency [i.e., as fire burns things just by its nature, so bhakti by virtue of its inherent potency produces its effect in one in whom it manifests]. Therefore, how can it [i.e., bhakti] have any dependence on śraddhā and so forth? [It cannot]. … If carelessness or any other such aparādha is expressed unintentionally [in the course of an act of bhakti], then in the absence ill-heartedness (daurātmya), it [i.e., such carelessness and the like] is not obstructive of bhakti. … But in the case of those who are deluded by a meager modicum of knowledge (jñāna-lava-durvidagdha), it [i.e., carelessness or any other form of aśraddhā] is obstructive [of bhakti] because of contrariety to it [i.e., because of being an intentional expression of irreverence arising from ill-heartedness (daurātmya)], as in the case of Veṇa, who took the name [of Bhagavān] with enmity [towards Bhagavān]. Sometimes an inherent capability [in an object] is seen to be obstructed, like the capability to burn in wet wood and so forth [and thus even though bhakti has the inherent potency to purify its bearer and please Bhagavān, it does not do so when aparādha is present]. … This [i.e., ādara, reverence], however, is a dispeller of aparādha, the impediment, in the form irreverence (anādara), to the production of the special result of satisfying Bhagavān [which can ensue from performance of any act of bhakti, such as hearing, when its inherent potency is not obstructed by anything]. Therefore, śraddhā is not a part of bhakti, but is only an attribute of a bearer of eligibility for the [form of] bhakti that is known as being unalloyed [ananya], just as a possessor of wealth, capability, and knowledge is [a bearer of eligibility] for ritual action (karma) [i.e., śraddhā is a property of an adhikarī for ananya-bhakti, just as wealth, capability, and knowledge are properties of, or requisites for, a performer of karma].”

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mūrkhasya pañca-cihnāni

mūrkhasya pañca-cihnāni garvo durvacanaṁ tathā |
krodhaś ca dṛḍha-vādaś ca para-vākyeṣv anādaraḥ ||
(Unknown source)

“Five characteristics of a fool: pride [alt., arrogance], harsh speech [alt., foul language], anger, stubbornness, and disregard of [alt., lack of respect for] others’ statements.”

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aham uccāvacair dravyaiḥ

aham uccāvacair dravyaiḥ kriyayotpannayānaghe |
naiva tuṣye’rcito’rcāyāṁ bhūta-grāmāvamāninaḥ ||
(Śrīmad Bhāgavatam: 3.29.24; cited in Bhakti Sandarbha: 106)

[Kapiladeva:] “O sinless one [i.e., O mother], I am certainly not pleased when worshipped in the deity with rites performed with variegated materials by one who disrespects [i.e., engages in defamation of other] living beings.”

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yo māṁ sarveṣu bhūteṣu

yo māṁ sarveṣu bhūteṣu santam ātmānam īśvaram |
hitvārcāṁ bhajate mauḍhyād bhasmany eva juhoti saḥ ||
(Śrīmad Bhāgavatam: 3.29.22; cited in Bhakti Sandarbha: 106)

[Kapiladeva:] “One who disregards me, the Ātmā and Īśvara present in all beings, and worships a deity [i.e., a deity form of myself] out of ignorance [i.e., not recognizing my presence in the deity or in all beings] simply makes oblations into ashes [i.e., futilely misperforms one’s worship, just like someone who makes oblations into ashes rather than into a sacred fire].”

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ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā

ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā |
tam avajñāya māṁ martyaḥ kurute’rcā-viḍambanam ||
(Śrīmad Bhāgavatam: 3.29.21; cited in Bhakti Sandarbha: 106)

[Kapiladeva:] “I, the Ātmā [i.e., the indwelling regulator (antaryāmī)] of all beings, am always situated in all beings. By disrespecting [any] one of them, that is, me, a mortal makes a mockery of worship [i.e., of worship of my deity form].”

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