англ. название записи: Q&A: Sadhana Bhakti Destroys Seeds of Sin, Difference Between 2 Types of Sin Seeds - 2024-12-03
0:01So you have been studying together the Madhurya Kadambini of Srila Vishvanatha Chakravarti Thakura, which is actually a commentary on the stages of bhakti which have been described in Bhakti-rasamrta-sindhu by Rupa Goswami: prārabdha, kuṭa, bīja, and so on.
0:47So, Mother Prabhu came with this question. We see that sadhana bhakti, the creeper of devotion produces two leaves, kleśaghnī and śubhada. Kleśaghnī means the destruction of kleśa, the causes of suffering. So in regard to this, there are three stages of the destruction of kleśa, that is, the destruction of pāpa, sin, then destruction of pāpa-bīja, the seed of sin, and then the destruction of avidyā, which is the root of all suffering.
1:50So these three go on in stages as one is practicing sādhana bhakti, the removal of these three causes of suffering. So the question is this, that the pāpa has four stages: prārabdha, kuṭa, bīja, and aprārabdha. And then this is destroyed after that, then pāpa-bīja is destroyed. So the seed of sin. So this pāpa-bīja is called bīja, the seed of sin. And in the four types of karma, there is also bīja. So what's the difference between this bīja and that bīja?
2:39So, Mother Prabhu was remembering in a previous class, I said, these are, these are not, these two are different, but it was not clear in what way they are different. So, you should see in this way, Rupa Goswami, in Bhakti-rasāmṛta-sindhu, quotes the verse,
3:34So, aprārabdha means your store of karmas. You will not experience in this life, it will be experienced after this life, in future lives. Kuṭa means that these karmas, which you will experience in a future life, take on a subtle form, because there are many of them, and some of them are now coming forward, and that kuṭa, that subtle form of the kuṭa, karma, in your next life, in your very next life, will become bīja, which means the seed of karma, in the form of a desire, desires will come, and that bīja may be within, and also without, as well, so within it, it experiences the form of desire, and without, it is a karma that you will experience in this life, but you're not experiencing right now, so the bīja will
4:48become prārabdha karma, the last stage is phalot-mukham. Phalot-mukham means that's what you're experiencing right now. Unmukha means attentive, so this fruit is happening, this fruit is happening right now, so if you look at the four types, you can divide into broad, broader category, that aprārabdha and the kuṭa are two types of aprārabdha, unmanifested, And bīja and prārabdha are two types of karma you'll experience in this life. Only the word prārabdha is used, sometimes prārabdha is used for the whole set of karmas you'll experience in this life. But in this context, prārabdha means what's happening right now, and bīja means that which is in a seed form, and it will become prārabdha in this life.
5:43And similarly, the aprārabdha, it may be what you'll experience in the next life and also in many lives after that as well because it's a big stock that is unlimited because the karma is anādi, it is beginningless. But the kuṭa is that portion of that aprārabdha which in the next life will become bīja and then turn into prārabdha.
6:11So, it is somewhat of a conveyor belt. The whole thing is moving. The aprārabdha is becoming kuṭa, the kuṭa is becoming bīja, and the bīja is becoming the experience right now. So, it's all moving. Understand? It's in motion. It is the pravṛtti, karma-pravāha. Karma-pravāha means it is the flow of karma on different levels.
6:39So when it is said that in the first stage the pāpa is destroyed means that karma-pravāha, the flow of all the four stages, one stage becoming the next, becoming the next, becoming the next, this conveyor belt, if you like, of karma is... That is the first stage, the destruction of karma, that they are not fructifying anymore.
7:10Let us say, for example, the bīja can, by a person in meditation, even in this life, a person can detect it. And so that is what people call a premonition. Sometimes people have a premonition like a deja vu. But a person who's advanced in meditation, he can understand what will happen in the future by seeing the saṁskāras in his heart.
7:38But that doesn't mean that the bīja is actually only the saṁskāra. The bīja is actually the saṁskāra in the state of motion. You understand? So these four types of karma are when all these things are in the state of motion and when karma is destroyed, then the motion has stopped. But even though the motion has stopped, the saṁskāras are still in the heart.
8:09So then the next stage is also the removal of the saṁskāras. Understand? So saṁskāras are just impressions. An impression, like a picture, it cannot do anything. It cannot make you do anything. But when you're connected to avidyā and there's a karma-pravāha is going on, then our activities go on in this world. So, in the first stage of Kleśaghnī, first, the flow of the karmas, it is stopped. So technically, they are not prārabdha, kuṭa, bīja, because that is the name given when the flow is going, the karma-pravāha.
8:53But the saṁskāras are still there. That means that given an unfortunate circumstance, then that flow can start up again. It has a potential to that the flow will start up again. You understand? So in the stage of ruci, that's when the devotees, the pāpa-bīja, actually in the later stages of niṣṭhā, the pāpa-bīja starts to be destroyed.
9:22And then in ruci, that's destroyed sufficiently that you can have the realization of the sweetness of bhakti And then finally, avidyā, avidyā is destroyed, that is the vṛtti of māyā that causes one, that covers actually the awareness of your own identity as a transcendental conscious being that is the āvaraṇātmika aspect of avidyā, avidyā-vṛtti. And then there is the vikṣepātmika, the aspect of avidyā that throws your consciousness out, that makes the union between the guṇa-vṛtti, that is the waves of the consciousness coming from your soul with the material energy, gross and subtle, especially subtle here, these saṁskāras.
10:23But if these saṁskāras have been removed, then these saṁskāras are removed and avidyā is removed, then one cannot become entangled in the world anymore. So what is most important here is that you see Śrīla Bhaktivinoda Ṭhākura describing Ātmanivedana, complete unconditional self-surrender.
10:55I cannot remember my past history since I was absorbed in the happiness of service Why? Because for the ordinary person, their karmas are always in the karma-pravāha It's always in a flow And so they're under the grip of their previous activities, who they were So surrender means die to live When we take shelter of Śrī Guru, fully Then the disciple can feel that conveyor belt of karmas and saṁskāras, it just stops. What happened? And who he was before everything, it is rāmanāma-satya, he's dead. This is why dīkṣā actually means new life. When you receive dīkṣā, actually not the formality of dīkṣā. Many persons, they undergo avidvadradi dīkṣā.
11:50But when the disciple actually surrenders to Śrī Guru, then he experiences that that karmābhāsa is just stopped by the mercy of Śrī Guru. And now he is free, he is no longer under the control of the past karmas, and he can serve without distraction. Otherwise, we see many persons, they take initiation, they take a spiritual name, but they're still acting as if they were the same as before.
12:23and engage in all kinds of prajalpa, mundane talk and mundane activities. So this is completely bogus and it brings a shame on the sampradāya. If you want to talk prajalpa and speak about mundane things, don't use your spiritual name. If you have accepted spiritual name, it means who was before he's dead. Understand? So Śrīla Narottama dāsa Ṭhākura said, kariyā-māne āśā, my only desire is to make my citta, my heart completely one with the words that have emanated from the lips of Śrī Guru. So when the devotee, he surrenders to Śrī Guru in this way, then really his dīkṣā is going on and the karma-pravāha is checked, the citta becomes bright and light and that devotee is now just an extension of his guru.
13:35Even the vṛttis of his guru are transferred, his own guru's bhakti-vṛtti is transferred to that disciple and he becomes now an instrument for the will of guru, that means the will of Kṛṣṇa in the world So this is connected to the second question Mādhava Prabhu asked He said in Mādhurya-kādambinī, Viśvanātha said that bhakti is called guhya-vidyā, confidential knowledge and it has two types, bhakti, guhya-vidyā has two types, that is bhakti and the initiator of bhakti. So what does that mean? So this is described in Bhāgavata-sandarbha of Jīva Gosvāmī.
14:45In the Vishnu Purana, there it is said: O my Lord, you are the only and exclusive shelter of Hladini, Samvit and Sandhini. Sandhini is the, it means that the form of the Supreme Lord, it is Satchidananda. The Sat-aṁśa, the eternality portion, is called the Sandhini-vṛtti, the function of eternal existence. The Chit portion is called Sam-vit-vṛtti, the function of the self-manifest awareness, knowledge,
15:40and the ananda aṁśa is called the Hladini-vṛtti, the function of joy. So just as in this world three gunas are never separated, so these three vṛttis of the internal potency, just as the three vṛttis of the external potency are not separated, only they are in different degrees, different proportions. There may be more tamoguṇa, less rajas, and less sattva, or more sattva, less rajas, and so on.
16:21So in the same way, the internal potency, the antaranga-śakti, has these three vṛttis, they're never separated, only they're in proportions. For example, existence, if something may exist, but if something is conscious, then it cannot also not include existence. You cannot be conscious and not exist. Something which is conscious also exists. And Hladini, blissful.
16:59If something is blissful, You cannot be blissful and unconscious. And also not exist. So if Hladini is there, Then there must be Consciousness and existence. So in this way They are actually inseparable. But they can be in different proportions. So when Sandhini is Pradhan. Sandhini Pradhan, Then this is called Adhar, adhar, adhar-śakti, the potency of accommodation, foundation, adhara means the foundation or that which supports, so the adhara-śakti, that means the antaranga-śakti, which is sandhinī-pradhāna, from this is manifest the holy dhāma, so Krishna's dhāma, all the forms of the dhāma,
18:10and the space in which everyone moves, that which accommodates the entire līlā is the Adhara Śakti, that is actually the Antaranga Śakti is called Adhara when it is a Sandhinī Pradhāna. Now when it is Saṁvit Pradhāna, then that is called Ātmavidyā, Ātmavidyā, knowledge of the self, Saṁvit Pradhāna gives knowledge of the self, so this.
18:42Ātmavidyā has two aspects, they are called jñāna and tat-pravartaka-vṛtti, knowledge and the vṛtti that initiates knowledge in another person, so pravṛtti means the movement,
19:19What is vaidhibhaktir? That is the pravṛtti, that is the movement of this bhakti is caused by śāsanenaiva, śāsanenaiva, means by the discipline and the rules of scripture. So the discipline and rules of scripture are instigating the pravṛtti, the movement of the bhakti, but here is not pravṛtti, this is pravartaka, so pravartaka is a causative and it indicates that this is causing something else to move.
19:57So the two aspects of the Ātma Vidyā are Jñāna and Tat Pravartaka. Tat means Jñāna, Jñāna, Tat Pravartaka, that which causes the Jñāna in someone else. Understand? So similarly, where there is the Hladinī Pradhāna, that is called the Guhya Vidyā, Guhya Vidyā, confidential knowledge, like Krishna said in Bhagavad-gītā, rājavidyā rājaguhyam.
20:39This is the king of knowledge, this is the king of secrets, so Guhya Vidyā means bhakti and tat-pravartaka bhakti, tat-pravartaka, so it is not bhakti and the flow of bhakti, but bhakti and the aspect of bhakti that causes the flow of bhakti in someone else, because it's a causative, it has to have another object like this, so when Hladinī is prominent, then it is called Guhya Vidyā, This Guhya Vidyā is bhakti, the person's experience of bhakti and the power of that bhakti to cause the flow of bhakti in another person, understand? And this is why it says bhaktyā sañjātayā bhaktyā, that bhakti comes from bhakti and bhakti is causeless because the cause of bhakti in one person is the tat-pravartaka-vṛtti of the bhakti of the Guhya Vidyā in another person, understand? This is why.
21:51Is it clear? Now another interesting thing is that what if Sandhinī, Saṁvit, and Hladinī are all equal? That is the all-pradhāna. Of course in English it makes all predominating. That means, but it cannot be. It means that all are equal amounts. So, when there is the, it is called, sandhinī, saṁvit, hlādinī, pradhāna, then the name of that is mūrti, mūrti. The śaktis of the Lord have two aspects, mūrta and amūrta. Amūrta means when the potency is within the Lord, it has no form. And it can come out, it can go into someone else in the form of bhakti.
22:59But when the Śakti, when this Saṁvit and Hladinī, which composes bhakti with Hladinī Pradhāna is there, but then Sandhinī rises up and becomes equal with the other two, then that bhāva, that Śakti takes on a form, mūrti. So it is quite amazing, within the Lord it is said there are 16 śaktis, like Śrī and Gir and Ākarṣiṇī and so on, so they are formless within the Lord, but when the three vṛttis of the internal potency become the same, then each one of those śaktis takes a form and becomes like Lakṣmī Devī, and so on.
23:58And so this is also how Rādhikā is the Hladinī Śakti, amūrta is bhakti, and when it is mūrta, it is Rādhikā, she is the embodiment, Hladinī Śakti, Rasamūrti, and Rādhikā's vṛttis also taking the support, Rādhikā's devotional vṛttis taking support of Sandhinī, then they become all the other gopīs, Lalitā, Viśākhā, and so on, like this. So it should be understood in this way.
24:30Golfe Malande, Eribo!
