“Of these, the wise one who is in full knowledge in union with Me through pure devotional service is the best. For I am very dear to him, and he is dear to Me.” (Lord Krishna, Bhagavad-gita, 7.17)

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तेषां ज्ञानी नित्य-युक्त
एक-भक्तिर् विशिष्यते
प्रियो हि ज्ञानिनो ऽत्यर्थम्
अहं स च मम प्रियः

teṣāṁ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino ‘tyartham
ahaṁ sa ca mama priyaḥ

“Within discussions of the science of self-realization, in the specific implementation known as bhakti-yoga, you often find these qualifiers. I believe it is a way to measure progress, to compare those who are advanced against those who might be just beginning. You get this tag of ‘pure devotion’, which implies that there is an impure kind of devotion. One person does not want anything from the Supreme Lord, who is a person, whereas another worshiper still has some lingering desires, which are material in nature.

“Then you get into the whole dichotomy of vaidhi-bhakti and raganuga-bhakti. One is devotion through following the rules. You might say that is the pancharatrika-vidhi, wherein you worship the deity and abide by standards of cleanliness. There is also bhagavata-vidhi, which is chanting the holy names, hearing from sacred texts of devotion, and describing God to others. Whichever side you decide to lean into, there is always this kind of dividing line between formality and informality.

“To cite a classic example, you have the gopis of Vrindavana. They are essentially village girls. They speak to Krishna, who is the Supreme Personality of Godhead, in the local language. This is much less formal than say someone offering prayers in Sanskrit, within a temple setting, which creates a mood of reverence. The gopis might chastise Krishna like anything. They make fun of Him. They point out demerits to His behavior and qualities, charitra. There is no one more dear to Krishna than the gopis.”

“An old woman in Vrindavana, present at the time of Krishna’s pastimes, once stated in surprise: ‘How wonderful it is that Krishna, who owns the hearts of all the young girls of Brajabhumi, can nicely speak the language of Brajabhumi with the gopis, while in Sanskrit He speaks with the demigods, and in the language of the animals He can even speak with the cows and buffalo! Similarly, in the language of the Kashmere Province, and with the parrots and other birds, as well as in most common languages, Krishna is so expressive!’” (The Nectar Of Devotion, Ch 21)

“I guess my confusion is on the other side of things, where you have identifiable intelligence. How can someone who is realized in the self also be spontaneous in their devotion? How can the intelligent be considered innocent? We adore children for their innocence. Their desire for play, for companionship, for meeting with others is rooted in innocence. They have yet to be jaded by this cruel and heartless world. It makes sense that the same innocence would be rewarded in devotional life.

“But then why are we taking the path of knowledge? Where does jnana fit into all this? Does not knowledge destroy innocence? How can the intelligent person be sort of casual in their relationship with God? Is advancement in knowledge not a hindrance, then? Does it not create a barrier in the interactions with the one who is all-attractive? Do you not see a contradiction here?”

There is a section in Bhagavad-gita where we learn of the four general categories of worshipers, based on their initial approach to Krishna. One person wants wealth. Another person is in distress. There is another person who is simply inquisitive. Then, there is someone who is already in knowledge of the Absolute. They are the jnani. Krishna says that of the four groups, the jnani is the best, provided they continue in devotion.

Why would there be designations, in the first place? Is not every individual a spirit soul? Is not spirit soul present across all instances of life? Is not soul the very definition of life? How can one soul be more approved in their worship, which is their dharma, than another soul? How can dharma have qualifications?

The jnani in this case is convinced that there is nothing better in the life experience. The others are also dear to Krishna; they at least make the approach. Since they have outside desires, the response they receive has the potential to cause a divergence. The fact that they are looking for a response indicates a vulnerability to the dealings. Once a person becomes wealthy, for instance, they might not approach Krishna again until they need something.

There is certainly a danger in becoming too proud of knowledge that is acquired. There is the saying that a little Sanskrit knowledge is dangerous. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, in accordance with all teachers of the Vaishnava line, places emphasis on personalism. He warns against going the way of the Mayavadi, who is the impersonalist. I might become so puffed up in my knowledge, in proving my jnana, that I consider God to not exist. I speculate that everyone is God. You are God and so am I. Therefore, I do not need to worship. Krishna is merely an elevated representation of the Brahman energy, of which we are all a part. Since I am Brahman-realized through my jnana, I am eligible to be worshiped, along with other rare, but advanced souls.

श्रीभगवानुवाच
अहं भक्तपराधीनो ह्यस्वतन्त्र इव द्विज
साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रिय:

śrī-bhagavān uvāca
ahaṁ bhakta-parādhīno
hy asvatantra iva dvija
sādhubhir grasta-hṛdayo
bhaktair bhakta-jana-priyaḥ

“The Supreme Personality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.” (Shrimad Bhagavatam, 9.4.63)

The pure devotee can be found in any walk of life; it is not that spontaneous devotion is exclusive to simple or humble circumstances. We have the twelve mahajanas identified in Shrimad Bhagavatam. These are elevated and knowledgeable souls. They are also spontaneous in their devotion; no one can convince them of any other path in life.

स्वयम्भूर् नारदः शम्भुः
कुमारः कपिलो मनुः
प्रह्लादो जनको भीष्मो
बलिर् वैयासकिर् वयम्
द्वादशैते विजानीमो
धर्मं भागवतं भटाः
गुह्यं विशुद्धं दुर्बोधं
यं ज्ञात्वामृतम् अश्नुते

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
dvādaśaite vijānīmo
dharmaṁ bhāgavataṁ bhaṭāḥ
guhyaṁ viśuddhaṁ durbodhaṁ
yaṁ jñātvāmṛtam aśnute

“Lord Brahma, Bhagavan Narada, Lord Shiva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhishma, Bali Maharaja, Shukadeva Gosvami and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.” (Shrimad Bhagavatam, 6.3.20-21)

In Closing:

Intelligence not to contradict?
For success in bhakti to predict.

Children as innocent considered,
How the clever then delivered?

Idea that nothing better to see,
Everything in connection to be.

Beloved even those of knowledge profound,
Like pure devotion in mahajanas found.

Categories: questions

Tags: dailyprompt, god, hare krishna, jnana, knowledge, poem, poems, poetry