sravanam kirtanam visnoh smaranam pada-sevanam / arcanam vandanam dasyam sakhyam atma-nivedanam
(SB 7.5.23)
Dos 9 processos de serviço devocional:
7 primeiros são Vaidhi Bhakti.
2 últimos são Raganuga Bhakti.
"A palavra yaviyasah indica que estes processos são muito poderosos.
Depois de um devoto envolver-se nos processos de sravanam kirtanam visnoh smaranam pada-sevanam / arcanam vandanam dasyam (SB 7.5.23), e ser capaz de garantir esses processos, ele pode tornar-se mais tarde um devoto capaz de executar serviço devocional espontâneo (Raganuga Bhakti), ou seja Sakhyam e Atma Nivedanam.
Geralmente os grandes Acaryas que pregam serviço devocional em todo o mundo pertencem à categoria de Sakhyam Atma Nivedanam. Um devoto neófito não pode realmente tornar-se um pregador.
O neófito é aconselhado a executar serviço devocional nos outros sete campos (Sravanam Kirtanam, etc.). Se alguém pode executar com êxito os sete itens preliminares, ele no futuro poderá situar-se na plataforma de Sakhyam Atma Nivedanam."
(Srila Prabhupada SB 4.28.30)
Srila Prabhupada Ki Jaya !!!
De salientar que Sakhya neste verso se refere a Sakhya mas também a Vatsalya e Madhurya. Refere-se a uma relação íntima com Krsna.
Portanto, se depois de um bom tempo não passa de um nível para o outro deve fazer uma introspecção. A passagem de um nível para o outro ocorre nesta vida e não nas próximas. Os dois dedos de corda (deste mês de Damodara). Um representa a misericórdia de Krsna e o outro o esforço pessoal do devoto. Não devemos simplesmente esperar misericórdia.
Ela vem se o devoto mostra interesse em passar de um nível para outro .......... ouve, canta, lembra, serve os pés das Deidades, oferece orações as Deidades, coloca-se como servo das Deidades e dos devotos, assim uma relação específica com Krsna irá surgir.
sravanam kirtanam visnoh smaranam pada-sevanam / arcanam vandanam dasyam sakhyam atma-nivedanam
(SB 7.5.23)
From the 9 processes of devotional service:
The first 7 are Vaidhi Bhakti.
The latter 2 are Raganuga Bhakti.
"The word yaviyasah indicates that these processes are very powerful.
After a devotee engages in the processes of sravanam kirtanam visnoh smaranam pada-sevanam / arcanam vandanam dasyam (SB 7.5.23), and is able to secure these processes, he can later become a devotee capable of rendering spontaneous devotional service (Raganuga Bhakti), namely sakhyam and atma-nivedanam.
Generally the great acaryas who preach devotional service all over the world belong to the category of sakhyam atma-nivedanam. A neophyte devotee cannot actually become a preacher.
The neophyte is advised to execute devotional service in the seven other fields (sravanam kirtanam, etc.).
If one can successfully execute the preliminary seven items, he can in the future be situated on the platform of sakhyam atma-nivedanam."
(Srila Prabhupada SB 4.28.30)
Srila Prabhupada Ki Jaya !!!
Stressing that this verse refers to Sakhya but also Vatsalya and Madhurya. It refers to an intimate relationship with Krsna.
So, if after some time, the devotee does not pass from one level to the next, should make an introspection.
Moving from one level to another occurs in this life and not in the next. Two fingers of rope (this month of Damodara). One finger is the mercy of Krsna and the other the devotee's effort.
We should not simply expect mercy. Mercy (Krpa) comes if the devotee shows interest in moving from one level to another .......... hear, sing, remember, serves the feet of the Deities, offers prayers to Deities, places himself as a servant of the Deities and devotees, and then a specific relationship with Krsna will appear, i.e Sakhyam (Vatsalya, Madhurya) and Atma Nivedanam.
Plus:
These two angas are also discussed in more detail in Bhakti-rasamrita-sindhu, in the chapter on sadhana-bhakti:
Friendship and offering the self and body are rare because of the difficulty of execution during the state of sadhana. However, some wise men have considered that these two qualify as part of sadhana. BRS, 1.2.198
Jiva Gosvami’s Commentary:
Atma-nivedanam in its pure form is rare because of the difficulty in execution, not because of having an elevated status, since it may be executed even without bhava. Sakhya is rare because of the difficulty in execution and its extremely elevated status, since sakhya in its pure form possesses the most elevated bhava. However if atma-nivedanam becomes mixed with emotional relationships, it will become rare because of its elevated status as well.
Pure atma-nivedanam is seen in Bali Maharaja when he gave himself to the Lord. Saranapatti is acceptance of the Lord as one’s protector (as the predominant factor) but atma-nivedanam is making oneself the possession of the Lord. That is the distinction between the two.
Atma-nivedanam mixed with the emotions of dasya is seen in Ambarisa. This is stated in Bhagavatam starting with sa vai manah krsna-padaravindayoh and ending with kamam ca dasye na tu kama-kamyaya. (SB 9.4.18-20) This mixed atma-nivedana is also stated later in the Eleventh Canto with dasyenatma-nivedanam: one should give oneself to Me as a servant. (SB 11.11.35) The bhava of a dear lover mixed with atma-nivedanam is seen in Rukmini:
Therefore, my dear Lord, I have chosen You as my husband, and I surrender myself to You. Please come swiftly, O almighty one, and make me Your wife. SB 10.52.39
In addition, it should be understood that sakhya and other rasas could also mix with atma-nivedanam.
