Цитаты: пада-севанам (Шрила Прабхупада)

ШБ 7.5.23

Шрила Бхактисиддханта Сарасвати Тхакур в своем комментарии к «Шримад-Бхагаватам», называемом «Татхья», объясняет этот стих следующим образом... Пада-севанам подразумевает служение лотосным стопам Господа, соответствующее времени и обстоятельствам.

4. Пада-севанам. В зависимости от своих наклонностей и духовной силы, человек может вслед за слушанием, воспеванием и памятованием применять и такой метод преданного служения, как пада-севанам. Совершенство памятования заключается в том, чтобы постоянно устремлять свои мысли к лотосным стопам Господа. Сильное стремление думать о лотосных стопах Господа называется пада-севанам. У того, кто склонен применять именно этот метод, постепенно развивается желание созерцать образ Господа, прикасаться к Его изваянию, обходить вокруг изваяния или храма, посещать такие места, как Джаганнатха-Пури, Дварака и Матхура, чтобы увидеть образ Господа, а также совершать омовение в Ганге или Ямуне. Омовение в Ганге и служение чистому вайшнаву еще называются тадийа-упасанам. Это тоже пада-севанам. Слово тадийа означает «связанные с Господом». Служение вайшнаву, Туласи, Ганге и Ямуне относится к пада-севанам. Все эти разновидности пада-севанам помогают человеку очень быстро продвигаться по духовному пути.

Шримад-Бхагаватам 4.6.25 https://vedabase.io/ru/library/sb/4/6/25/

Следует также обратить внимание на слово тӣртхапа̄да. Это одно из имен Господа Говинды, Верховной Личности Бога. Тӣртха означает «святое место», а па̄да — «лотосные стопы Господа». Люди идут в святое место для того, чтобы искупить свои грехи. Иначе говоря, преданность лотосным стопам Верховной Личности Бога, Кришны, освобождает человека от его грехов. Лотосные стопы Господа называют тиртха-падой потому, что под их сенью укрылись сотни тысяч святых, которые своим присутствием освящают места паломничества. Шрила Нароттама дас Тхакур, великий ачарья Гаудия-вайшнава-сампрадаи, не советует нам совершать паломничества по святым местам. Путешествия отнимают много сил и времени, поэтому разумный человек просто укрывается под сенью лотосных стоп Говинды и таким образом избавляется от всех грехов. Любого, кто поглощен служением лотосным стопам Говинды, тоже называют тиртха-падой; ему нет надобности обходить святые места, так как, служа лотосным стопам Господа, он получает то же благо, какое приносит паломничество по святым местам. Чистый преданный, обладающий непоколебимой верой в лотосные стопы Господа, может очистить своим присутствием любое место, сделав его святым. Тӣртхӣ-курванти тӣртха̄ни (Бхаг., 1.13.10). Чистый преданный освящает место, в котором живет; любое место, где находится Господь или Его чистый преданный, сразу становится местом паломничества. Иными словами, в каком бы уголке вселенной ни находился чистый преданный, целиком поглощенный служением Господу, это место сразу же становится святым и преданный может без помех служить в нем Господу, исполняя Его волю.

Совершенство

Шримад-Бхагаватам 7.9.7 https://vedabase.io/ru/library/sb/7/9/7/

астаушӣд дхарим эка̄гра-

манаса̄ сусама̄хитах̣

према-гадгадайа̄ ва̄ча̄

тан-нйаста-хр̣дайекшан̣ах̣

Войдя в транс, Махараджа Прахлада устремил свой взгляд и мысли к Господу Нрисимхадеве. В глубоком сосредоточении он дрожащим голосом стал возносить Господу полные любви молитвы.

Комментарий: Слово сусама̄хитах̣ означает «очень внимательный» или «полностью сосредоточенный». Такая сосредоточенность доступна только тем, кто достиг йога-сиддхи, мистического совершенства. В «Шримад-Бхагаватам» (12.13.1) сказано: дхйа̄на̄вастхита-тад-гатена манаса̄ паш́йанти йам̇ йогинах̣. Подлинного совершенства в йоге достиг тот, кто сосредоточил свой ум на лотосных стопах Господа и уже не отвлекается ни на что материальное. Такое состояние называется самадхи, духовным трансом. Махараджа Прахлада достиг именно этого состояния и поднялся над уровнем чувств. Поскольку Прахлада служил Господу, он находился на духовном уровне и его ум и внимание естественным образом были сосредоточены на трансцендентном. В этом состоянии он стал молиться Господу.

Шримад-Бхагаватам 4.23.18 https://vedabase.io/ru/library/sb/4/23/18/

Еще одно важное слово в этом стихе — прабху. Как уже говорилось, этим словом называют того, кто полностью осознал свою истинную природу и действует соответствующим образом. Духовного учителя величают Прабхупадой, потому что он является полностью осознавшей себя душой. Пада значит «положение», и титул «Прабхупада» указывает на то, что духовный учитель занимает положение прабху, то есть Верховной Личности Бога, поскольку он действует от имени Господа. До тех пор пока человек не станет прабху, хозяином своих чувств, он не имеет права выступать в роли духовного учителя, представителя верховного прабху, Господа Кришны.

Śrīmad-Bhāgavatam 4.23.18 https://vedabase.io/en/library/sb/4/23/18/#bb32771

In this verse the word prabhu is also significant. As stated before, when one is completely self-realized and acts according to that position, he can be called prabhu. The spiritual master is addressed as Prabhupāda because he is a completely self-realized soul. The word pāda means “position,” and Prabhupāda indicates that he is given the position of prabhu, or the Supreme Personality of Godhead, for he acts on behalf of the Supreme Personality of Godhead. Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is authorized by the supreme prabhu, or Lord Kṛṣṇa.

Śrīmad-Bhāgavatam 4.6.25 https://vedabase.io/en/library/sb/4/6/25/#bb28649

Another significant point is that Lord Govinda, the Supreme Personality of Godhead, is described here as Tīrthapāda. Tīrtha means “sanctified place,” and pāda means “the lotus feet of the Lord.” People go to a sanctified place to free themselves from all sinful reactions. In other words, those who are devoted to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, automatically become sanctified. The Lord’s lotus feet are called tīrtha-pāda because under their protection there are hundreds and thousands of saintly persons who sanctify the sacred places of pilgrimage. Śrīla Narottama dāsa Ṭhākura, a great ācārya of the Gauḍīya Vaiṣṇava sampradāya, advises us not to travel to different places of pilgrimage. Undoubtedly it is troublesome to go from one place to another, but one who is intelligent can take shelter of the lotus feet of Govinda and thereby be automatically sanctified as the result of his pilgrimage. Anyone who is fixed in the service of the lotus feet of Govinda is called tīrtha-pāda; he does not need to travel on various pilgrimages, for he can enjoy all the benefits of such travel simply by engaging in the service of the lotus feet of the Lord. Such a pure devotee, who has implicit faith in the lotus feet of the Lord, can create sacred places in any part of the world where he decides to remain: tīrthī-kurvanti tīrthāni (Bhāg. 1.13.10). The places are sanctified due to the presence of pure devotees; any place automatically becomes a place of pilgrimage if either the Lord or His pure devotee remains or resides there. In other words, such a pure devotee, who is engaged one hundred percent in the service of the Lord, can remain anywhere in the universe, and that part of the universe immediately becomes a sacred place where he can peacefully render service to the Lord as the Lord desires.

Śrīmad-Bhāgavatam 7.9.7 https://vedabase.io/en/library/sb/7/9/7/#bb46392

astauṣīd dharim ekāgra-

manasā susamāhitaḥ

prema-gadgadayā vācā

tan-nyasta-hṛdayekṣaṇaḥ

Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiṁhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.

The word susamāhitaḥ means “very attentive” or “fully fixed.” The ability to fix the mind in this way is a result of yoga-siddhi, mystic perfection. As it is stated in Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. One attains yogic perfection when he is freed from all material diversions and his mind is fixed upon the lotus feet of the Lord. This is called samādhi or trance. Prahlāda Mahārāja attained that stage beyond the senses. Because he was engaged in service, he felt transcendentally situated, and naturally his mind and attention became saturated in transcendence. In that condition, he began to offer his prayers as follows.

pada-sevanam as pancaratriki-vidhi

Lecture. February 17, 1971, Gorakhpur

Therefore our Guru Maharaja introduced both the processes. This arca, arca, this is pancaratriki-vidhi. According to pancaratrika system, Narada Pancaratra, this worship of the Deity is there. And bhagavata-marga, the path of Srimad-Bhagavatam, is simply sravanam kirtanam. Out of the nine processes recommended, sravanam kirtanam visnoh smaranam pada-sevanam [SB 7.5.23], so up to sravanam kirtanam smaranam, that is bhagavata-marga. That is the best. And pada-sevanam arcanam vandanam dasyam, that is pancaratriki-vidhi.

So both the vidhis, both the systems have been introduced. One will help the other. That is the way. Simply bhagavata-marga... Just like in the Srimad-Bhagavatam, in the beginning, is simply sravanam -- param satyam dhimahi; janmady asya -- smaranam, simply remembering, memorizing the Supreme Truth. But, of course, the pancaratrika-vidhi is recommended in the Second Canto. That, another pancaratrika-vidhi, is worshiping the gigantic form of the Lord. These things are there. But both, combined together, it is very much helpful, bhagavata-marga. Bhagavata-marga will help the pancaratrika-marga, or process, and the pancaratrika process will help Bhagavata process. Both together is helpful.

Therefore my Guru Maharaja introduced... You have seen the, what is called? That signia? One side, pancaratriki-vidhi, one side bhagavata-viddhi. That is... I have seen that Gaudiya Math emblem. Yes. And so actually bhagavata-marga is very strong. That is sufficient. But without pancaratrika-vidhi this polluted body, polluted mind of the devotee, cannot be purified. Therefore both the process should be adopted in preaching Krsna consciousness movement.

tulasi is liked by Krsna

Morning Walk. June 10, 1976, Los Angeles

[break] ...aradhanam. When Parvati inquired from Lord Siva what is the best form of worship, he advised, visnor aradhanam param: "Oh, to worship Lord Visnu is the best form of..." Then he said, tasmat parataram devi tadiyanam aradhanam [Padma Purana]: "And greater than visnor aradhana, Visnu worship, is to worship tadiyanam, anything in connection with Visnu." Anything... That is Vaisnava. Just like we are worshiping tulasi, tulasi plant. Why tulasi plant? It is a plant only, not even human being. Tadiyanam. Because tulasi is liked by Krsna. Tadiyanam. Similarly, anything in connection with Visnu, to worship, that is better than Visnu worship.

Sadhu-sanga and tulasi puja

Letter to : Balai. San Francisco 22 March, 1968

My Dear Balai dasi,

Please accept my blessings. I am in due receipt of your letter dated March 19th, along with Istagosthi notes, I am always so pleased to see how nicely the Istagosthi meetings are being carried on, so I am always anticipating your letters, along with Istagosthi reports. Thank you very much.

Yes, Sri Tulasi is the eternal consort of Krishna, and the most pure devotee, and therefore, the Tulasi plant is worshipped by Vaisnavas.

Letter to : Patty Dorgan. Delhi 17 November, 1971

Everything we do should be for the reason that it gives pleasure to Krishna. Because Krishna's intimate associates give Him the most pleasure, and because they are His favorites, it pleases Him to see that these associates and close friends are also offered all respect by the devotees. Tulsidevi is part of Krishna's entourage, she is Krishna-ised or Krishna Conscious, and in this pure state she has all the qualities of Krishna, and therefore she becomes worshipable just like Krishna. There is a saying, love me, love my dog. It is like that. To approach the President is very difficult, unless you are the friend of his son or daughter, then it becomes very easy. So worship of Tulsidevi and other of Lord Krishna's Entourage is part of the total devotional attitude of pleasing Krishna.

Letter to : Radhavallabha, Bombay 6 January, 1972

I am very glad to know that you are seriously taking to Srimati Tulasi Devi worship. Tulasi Devi is a pure devotee of Krishna and she should be treated with the same respect given to all Krishna's pure devotees. Simply by worshipping her faithfully, a devotee can get himself free of from all material miseries. In the Nectar of Devotion I have given two verses from the Skanda Purana, one of which is: ``Tulasi is auspicious in all respects. Simply by seeing, simply by touching, simply by remembering, simply by praying to, simply by bowing before, simply by hearing about, or simply by sowing the tree, there is always auspiciousness. Anyone who comes in touch with the Tulasi tree in the above mentioned ways lives eternally in the Vaikuntha world.'' So from this verse we can understand how pure is the service which Tulasi offers to Sri Krishna. So we should always endeavor after becoming servant of Tulasi Devi. I do not know who has taught you that part of a Tulasi plant may be cut off and then replanted? From the Tulasi plant you can cut off only leaves for offering them to Krishna, never for cutting and planting. That is an offense. The manjaris (seeds) can be offered in water and it makes the water fragrant and tasteful. And the manjaris can be planted for growing new Tulasi plants. Yes, the prayer you have enclosed is bona fide. Tulasi Devi never goes back to Godhead, she is always with Godhead. She is a pure devotee and thus she has appeared on this planet to render service to Krishna by being offered in all temples throughout the world by being offered up to the lotus feet of Krishna.

1970.docx

The new growth of Tulasi is testimony to your sincere devotion because she will only grow and flourish in an atmosphere of Krsna Consciousness.

surrenders to the dust of the lotus feet of pure devotee

The Nectar of Devotion. January 6, 1973, Bombay

Unless one surrenders to the dust of the lotus feet of pure devotee, Krsna consciousness cannot be developed. It is not possible. That is the secret. Otherwise you go on attending thousands of meetings and bhagavata-saptaha and so-called, I mean to say, sat-sanga. Unless you surrender to a person... Tad viddhi pranipatena pariprasnena sevaya [Bg 4.34].

Unless you surrender... This is a process of surrender. As soon as there is a lack of surrendering process, it is very difficult. Therefore Krsna says, "Surrender." Sarva-dharman parityajya mam ekam saranam vraja [Bg 18.66]:

"Surrender." So Krsna, Krsna's representative, one should surrender. Then krsne matir bhavatu anyatha naiva. So matir na krsne parato svato va mitho 'bhipadyeta. This was instruction of Prahlada Maharaja.

begin from the feet -- First Canto, Second Canto

Morning Walk. April 12, 1974, Bombay

That's all right. But that is the system. That is the system. You should begin. That... That is described in the Bhagavatam. The First and Second Canto of Srimad-Bhagavatam are the two legs of Krsna. That is the beginning. Janmady asya yatah. These professional reciters, they read Bhagavata, they jump over immediately to the face. The Tenth Canto is described as the face of Krsna. So you cannot go immediately to the face. You must begin from the feet -- First Canto, Second Canto. Therefore there are nine cantos, and then Tenth Canto. And the Krsna's rasa dance, that is the smiling of Krsna. So you cannot ask the superior to take the facility of his smiling. Smiling will be when he is pleased.

The difficulty is that the Mayavadi philosophy, they do not accept the form of the Lord, and they do not know how to behave with the form. Of course, there is no difference between Krsna's face and Krsna's feet. There is no difference. But still, the system must be followed. Pada-sevanam. It is very important verse. Sravanam kirtanam visnoh [SB 7.5.23]. When one has heard, when one has properly chanted, he has little experience of the transcendental form of the Lord, then his service beginning. Just like I engage one servant. So gradually he is given, he is given service: "First of all this, first of all that, then..." Again and again, again, again. The same example can be given, that the husband and wife. Formerly, when I was married, my wife was eleven years old. So [laughing] an eleven-years-old girl, and I was at the same time twenty-one, twenty-two. One day I captured her hand. She began to cry. [laughs] A little girl, you see? So gradually, gradually. I know... When my brother-in-law, sister's husband, used to come... In the beginning, the girls were very... My sisters were same age. So they would meet the husband, offering a little pan or little sandesa [indistinct].

[break] ...after this. Then nistha. Then he has got a firm conviction that "Krsna is the Supreme Personality of Godhead, and my duty is to serve Krsna." That is called nistha.

Daya and seva

Srimad-Bhagavatam 1.16.25-30. January 21, 1974, Honolulu

Daya. One must be merciful. Daya means... When a man is suffering, a fellow man, another fellow man must feel for it. That is called daya. There are two things: daya and seva. Seva means to give service to the superior, and daya means to give service to the inferior. Both of them are service. Daya, I mean to say... A man is suffering. He is in helpless condition. Just like in hospital, those who are patients, who are diseased, they go to the hospital. There is also seva. The nurse is serving. The doctor is serving. But that is not seva. That is called daya. He is not obliged, but out of his compassion he's giving service to the patient. That is called daya. And seva means superior. Just like spiritual master. Sevaya. Tad viddhi pranipatena pariprasnena sevaya [Bg 4.34].

Дополнительно

Bhakti Sandarbha 280: Then if one has taste and ability one should engage in serving the feet without giving up smaraṇam etc. This service is sometimes done in order to perfect smaraṇam. The word pāda in pāda-sevanam means “with bhakti.” Thus the service should be performed with respect and devotion. Sevā consists of service according to time and place.