Srila Bhaktisiddhanta Prabhupadas commentary to Trinad api sunicena

[Paramananda das]

tåëäd api su-nécena
taror iva sahiñëunä
amäninä mäna-dena
kértanéyaù sadä hariù
Synonyms
tåëät api—than downtrodden grass; su-nécena—being lower; taroù—than a tree; iva—like; sahiñëunä—with tolerance; amäninä—without being puffed up by false pride; mäna-dena—giving respect to all; kértanéyaù—to be chanted; sadä—always; hariù—the holy name of the Lord.
Translation
One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.
Çré Sanmodana Bhäñyam
The devotee who chants the holy name offenselessly is adorned with four very special qualities: a natural meekness and humility because of his complete detachment from matter, a pure compassion unencumbered by envy, a spotless heart free from mundane false prestige, and a respectful attitude towards everyone.
Humbler than a blade of grass
When the holy name, which is the absolute embodiment20of transcendental rasa I, appear in the devotee's heart, setting him up to abhor anything mundane he begins to think, “I am constitutionally an infinitesimal and eternal servant of Lord Çré Kåñëa. I have no real need for material life! Alas, because I have estranged myself from the Lord I find myself strapped to the wheel of birth and death, suffering untold miseries. But now, by the grace of my guru and all the Vaiñëavas, I have come to realize that only by devotional service to the Supreme Lord can I find release from this dilemma and become reinstated in my original constitutional position and spiritual identity, that leads to attainment of love of God. Therefore, as long as I am not freed, by the Lord's mercy from the chains of material bondage, to go through life I must embrace the path of yukta-vairäga, and together with sambandha-jïäna, accept only enough matter for my bare necessities, just to keep my body and spirit together.
“The misery stemming from poverty, disease, calamity, old age, etc., and happiness due to wealth, health, beauty, education, etc., are all prärabdha karmic reactions which I shall inevitably have to experience. Loss and gain, birth and death, suffering and joy are in no way connected to spiritual life rather they are wholly mundane, thus inconsequential to my real life. I will therefore approach the Lord with utmost humility and pray, 'O Kåñëa, O Govinda, O Lord of my heart, when will I be engaged in Yo ur divine service? Kindly be merciful upon this lowly creature and quickly accept me as Your servitor.' In this mood I shall either enter the forest or remain home, and living frugally, I shall somehow sustain my life. Although grass is matter, it's ego is natural and proportionate to it, whereas my false ego, made up of my gross and subtle bodies, is utterly illusory because it is not connected to my original spiritual self. It is only proper, therefore, that I become more humble than a blade of grass.”
More tolerant than a tree
Now to explain the real purport of taror api sahisnuna—'more tolerant than a tree'. The tree is considered tolerant because it never neglects to offer its cooling shade and succulent fruits, even to the wood-cutter who is going to cut it down. The devotee of Lord Kåñëa is kinder still because he is compassionate to every living entity, whether friend or foe, desiring only their highest welfare. One who chants offenselessly is overwhelmed with thoughts of others' well-being. Thus the second special quality; compassion without envy is being described. He thinks, “O Lord, my friends and companions and all living entities are so unfortunate. How can they develop love and attraction for chanting Your all-auspicious names? They are sopped down in the quagmire of family attachment, wealth, property, successes, failures, loss and profit, joys and sorrows, birth and death, etc., all because they are blinded by maya. There is not the slightest indication that=2 0they are disgusted with a futile material existence filled with anarthas, or unwanted things. They are slowly strangling on the rope of unlimited desires for mundane sense gratification, all the while busying themselves in vacuous pursuits of fruitive action that promise them divine pleasures, and of empirical knowledge, that tantalize them with the promise of liberation. How can these persons become attracted to self-realization?" Praying to the Lord in this way, the devotee's heart is flooded with spiritual emotions, and he begins to sing loudly,
harer näma harer näma harer nämaiva kevalam
kalau nästy eva nästy eva nästy eva gatir anyathä
“In the age of Kali there is no other way, there is no other way, there is no other way than chanting the holy name, chanting the holy name, chanting the holy name of the Lord Hari.”
Freedom from false prestige
The word amani describes the third quality of the devotee who chants offenselessly—a spotless heart free from false ego and false prestige. All gross and subtle bodily designations are derived from the mode of ignorance. Yogic mystic powers, material opulence, natural beauty, high birth, strength, social status, influence over others, etc., are but a function of false ego and are incompatible with real spiritual identity. To completely reject these false designations is to have a spotless heart, devoid of mundane ego and false prestige. He who inspite of having every reason to be proud, demonstrates toleran ce, humility, and a spotless heart is a fit candidate to chant purely. A devotee of Kåñëa, whether he is a brahmana living in the house, must subdue the pride of being a brahmana; and if he is living a renounced life in the forest, must conquer the supercilious attitude careful to avoid becoming proud of being a brahmana, of being a renunciant. He should simply concentrate on the lotus feet of Kåñëa and chant His holy name.
Offering all respect to others
Next, the word manada means to offer all respect to others. This is the fourth symptom of the devotee who chants without offenses. He understands that all living entities are eternal servants of Lord Kåñëa, so he is never envious of anyone. He pleases everyone with sweet and sincere words, and his exemplary life brings benediction to the whole world. In this world, he offers his respect to distinguished personalities and learned brahmanas; and to Lord Brahma, Lord Siva and other demigods he offers his obeisances with utmost humility, praying to them to increase his devotion to Lord Kåñëa. To elevated Vaiñëavas and pure devotees, he offers his services with heart and soul.
The highest success
Chanting the holy name adorned with these four blessed qualities is the highest success of human life. This is the message of Lord Çré Caitanya Mahäprabhu the most magnanimous incarnation and savior of the fallen souls of Kali-yuga. In Caitanya-caritämåta [Antya 20.22-26] it is stated:
“These are the symptoms of one who chants the Hare Kåñëa mahä-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree he tolerates everything. When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water. It yields up its fruits, flowers and whatever else it possesses to anyone and everyone, tolerating scorching heat and torrents of rain, yet giving shelter to all. Although a Vaiñëava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the residence of Kåñëa. If one chants the holy name of Lord Kåñëa in this manner, he will certainly awaken his dormant love for Kåñëa's lotus feet.”
Purport by Çréla Bhaktisiddhänta Sarasvati
The living entity is by constitution an eternal servant of Lord Kåñëa, and therefore his eternal dharma is to chant the holy names of the Supreme Lord, whether he simply transits this material world or permanently enters the spiritual sky. There is no better means for humanity's all-round benefit and success other than chanting the holy name. Chanting brings good fortune to others and all-auspiciousness to oneself.
How to avoid nämäparädha
This çloka was spoken for the sole purpose of focusing how to avoid nämäparädha and namabhasa in chanting. One whose intelligence shies away from Kåñëa and=2 0rushes instead towards the intoxicants of material enjoyment can never perceive his true infinitesimal stature. By nature, one who tries to be an enjoyer does not realize the reality of his insignificance; nor can he be tolerant. He is not at all inclined to give up his false ego and false prestige. A gross materilist is unwilling, even incapable of acknowledging anyone as an equal. The Vaiñëava who experiences ecstasy in the Lord's is unwilling, even incapable of acknowledging anyone as an equal, the Vaiñëava who experiences ecstasy in the Lord's name, on the other hand, is humbler than a blade of grass and more tolerant than a tree, is unconcerned—even unwilling—to receive respect, but is eager to offer respect to others. Such an elevated soul alone is worthy of chanting constantly. When these pure souls offer their praise and worship to the guru and senior Vaiñëavas, they do so out of manada. And when they give advice to disciples and sadhakas to chant, they encourage them with words of appreciation. In this case they exhibit their innate quality of amanina—desiring no respect or praise in return.
The glories of humility
A pure devotee understands that these words of praise and appreciation are not empty mundane vauntings but acknowledgement of spiritual qualities; and if the foolish misinterpret this as mundane, then he tolerates their railings, thus exhibiting deep forbearance. This is his nature. The unalloyed Vaiñëava, who chants offenselessly, considers himself20to be lower than the straw in the street that is trampled by the walking masses. A true saint never thinks himself to be a Vaiñëava or claims to be a guru. He regards himself humbly as a disciple of the whole world, and as the most meek and fallen soul. Knowing every atom and the infinitesimal spirit soul as the residence of Lord Kåñëa, he never mistreats anyone as his inferior. He is not wanting anything nor does he require anything from anyone. Even if others are envious and spiteful of him, he never retaliates; on the contrary, he prays for the well-being of his tormentors.
A pure devotee is faithful to his guru
The devotee who chants the holy name offenselessly never rejects the devotional process he received from his guru, nor introduces a new method, replacing the mahä-mantra with some concocted and imaginary rhyme. A Vaiñëava's humility cannot be doubted or challenged if he preaches the glories of the holy name and writes books, as long as he strictly adheres to the instructions of his guru. One who tries to cheat and deceive others, by making a show of humility although he lacks it just to gain cheap adoration is not truly humble. The mahä-bhagavata who is constantly chanting does not see the material world as something for him to exploit for personal gain, but as diverse paraphernalia for rendering service to Lord Kåñëa His associates and devotees. He does not think that this world is his to enjoy. Although he becomes proficient in20chanting he never considers giving up the mahä-mantra. He is not interested in propagating new ideas and opinions. He realizes that to regard oneself as a guru of Vaiñëava devotees strikes the death knell of his humility.
Lord Caitanya's instructions
The plain truth is that one who does not heed Lord Caitanya's instructions in the Çikñäñöaka prayers is chasing after material gains. His sole intention is to satisfy his senses, thereby forgeting his true spiritual identity. He begins to hanker for recognition and the status of an elevated Vaiñëava and guru, but the holy name can never be chanted by such offenders. Even an otherwise sincere and faithful disciple cannot become worthy of hearing and chanting the pure holy name if he hears from such an offender.
References and Notes from Çréla Bhaktivinoda Öhäkura's Çré Bhajana-rahasya
Kirtaniya Sada Harih
Some other relevant çlokas follow:
From Çrémad-Bhägavatam [2.1.11]:
etan nirvidyamänänäm__icchatäm akuto-bhayam
yoginäà nåpa nirëétaà__harer nämänukértanam
“O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.”
And from Mukunda-mala [37]:
idaà =C 3aréraà pariëäma-peçalaà
pataty avaçyaà çata-sandhi-jarjaram
kim auñadhaà påcchasi müòha durmate
nirämayaà kåñëa-rasäyanaà piba
“O fool! O you rascal! This constantly mutable body is under attack from innumerable attachments and diseases, and death is certain. What remedial measures have you undertaken? Simply drink the medicine of Kåñëa's name, which is the cure for all diseases.”
SS 4: Çloka Four
Çloka Four
na dhanaà na janaà na sundaréà
kavitäà vä jagadéça kämaye
mama janmani jamanéçvare
bhavatäd bhaktir ahaituké tvayi
Synonyms
na—not; dhanam—riches; na—not; janam—followers; na—not; sundarém—a very beautiful woman; kavitäm—fruitive activities described in flowery language; vä—or; jagat-éça—O Lord of the universe; kämaye—I desire; mama—My; janmani—in birth; janmani—after birth; éçvare—unto the Supreme Personality of Godhead; bhavatät—let there be; bhaktiù—devotional service; ahaituké—with no motives; tvayi—unto You.
Translation
O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service unto You.
Çré Sanmodana Bhäñyam
It is imperative th at in the very beginning, the sincere sadhaka attentively hear his guru chanting the holy name, and thereafter himself chant the holy name free from all nämäparädha. The process of chanting guarantees that the four qualities described in the previous çloka will gradually blossom in his heart. Conversely, if the sadhaka's attachment to sensual pleasure is not severed, then his original spiritual identity does not become manifest, in which case bhakti, which is the intrinsic flavor of the Lord's hladini potency, cannot be transformed into bhäva, or amorous spiritual mellows.
Sädhana-bhakti means the process of chanting, and the pure form of sädhana-bhakti is clearly indicated in the phrase na dhanam na janam. The principal symptom of bhakti is loving devotional service to Lord Kåñëa; the secondary symptom is freedom from all desires (anyabhilasita çunyam) outside of the path of bhakti, which is untainted by karma and jïäna. As long as loving devotion to Kåñëa (anukulyena kåñëanusilanam) is encumbered by desires for karma, jïäna yoga, the highest stage of loving devotional service, or uttama-bhakti, will not manifest; it remains as a mere shadow of devotion, or bhakti-abhasa.