Verse Six

दृष्टैः स्वभावजनितैर्वपुषश्च दोषैर्
न प्राकृतत्वमिह भक्तजनस्य पश्येत् ।
गङ्गाम्भसां न खलु बुद्बुदफेनपङ्कैर्
ब्रह्मद्रवत्वमपगछ्छ्हति नीरधर्म्मैः ॥६॥

drstaih svabhava-janitair vapusas cha dosair
na prakrtatvam iha bhakta-janasya pasyet
gangambhasam na khalu budbuda-phena-pankair
brahma-dravatvam apagachchhati nira-dharmaih [6]

drstaih–Because [you have] vision dosaih–of the faults svabhava-janitaih–within the inborn nature cha–and vapusah–the body bhakta-janasya–of a devotee iha–in the material world, na pasyet–do not see [them to be] prakrtatvam–mundane. ambhasam–The water ganga– of the Ganges na khalu–never apagachchhati–loses [its nature as] brahma–spiritual dravatvam–liquid dharmaih–because of the nature nira–of water — [because of] budbuda–bubbles, phena–foam, [and] pankaih–mud. [6]

Translation:

Do not consider devotees in this world mundane
because of faults in their nature and body.
The water of the Ganges never loses its spiritual nature
because of bubbles, foam, and mud, which are natural in water.

Bhasa by Srila Bhakti Vinod Thakur

নীরধর্ম্মগত ফেন-পঙ্কাদি-সংযুক্ত ।
গঙ্গাজল ব্রহ্মতা হইতে নহে চ্যুত ॥১॥

nira-dharma-gata phena-pankadi-samyukta
ganga-jala brahmata ha-ite nahe chyuta [1]

ganga–Ganges jala–water [which] samyukta–contains phena–foam, panka–mud, adi–and so on, [which are] gata–inherent dharma–in the nature nira–of water, nahe–is not chyuta–deprived ha-ite–of brahmata–the state of being spiritual. [1]

Translation:

Ganges water does not lose its spiritual nature because it contains foam, mud, and so on, which are natural in water.

সেইরূপ শুদ্ধভক্ত জড়দেহগত ।
স্বভাব-বপুব দোষে না হয় প্রাকৃত ॥২॥

sei-rupa suddha-bhakta jada-deha-gata
svabhava-vapura dose na haya prakrta [2]

sei-rupa–Similarly, suddha–pure bhakta–devotees haya–are na–not prakrta–mundane dose–because of faults [within their] svabhava–nature [and] vapura–form [that are] gata–inherent jada–in the material deha–body. [2]

Translation:

Similarly, pure devotees are not mundane because of faults within their nature and form that are natural in the material body.

অতএব দেখিয়া ভক্তের কদাকার ।
স্বভাবজ বর্ণ কার্কশ্যাদি দোষ আর ॥৩॥
প্রাকৃত বলিয়া ভক্তে কভু না নিন্দিবে ।
শুদ্ধভক্তি দেখি’ তাঁরে সর্ব্বদা বন্দিবে ॥৪॥

ataeva dekhiya bhaktera kadakara
svabhavaja varna karkasyadi dosa ara [3] prakrta baliya bhakte kabhu na nindibe
suddha-bhakti dekhi’ ta̐re sarvada vandibe [4]

ataeva–Therefore, dekhiya–upon seeing dosa–the faults svabhavaja–produced by the nature ara–and varna–class bhaktera–of a devotee — kadakara–ugliness, karkasya–roughness, adi–and so on, kabhu na–never baliya–consider bhakte–a devotee prakrta–mundane [and] nindibe–criticise [them. Rather,] dekhi’–see [their] suddha–pure bhakti–devotion [and] sarvada–always vandibe–revere ta̐re–them. [3–4]

Translation:

Therefore, upon seeing the faults produced by a devotee’s nature or class, such as ugliness or roughness, never consider a devotee mundane and criticise them. Rather, see their pure devotion and always revere them.

Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur

Translation:

One should not consider pure devotees to be mundane after seeing faults within them. This is what is being taught in the sixth verse. There is no possibility of pure devotees keeping bad association or making offences to the Name. They may, however, have some bodily or innate faults. Bodily faults include being ugly, diseased, deformed, or unsightly because of disease or other causes. Innate faults include being low-class, rough, lazy, and so on. As Ganges water does not lose its nature of being liquid spirit because of mud, bubbles, and foam, which are natural in water, so self-realised Vaisnavas are not contaminated by any mundane fault resulting from their birth or the inherent transformations of the material body. Therefore, if persons practising devotion consider pure Vaisnavas condemnable because they see such faults within them, then they become offenders of the Name.

Bhasa by Srila Bhakti Siddhanta Saraswati Thakur

শুদ্ধকৃষ্ণভক্ত তাঁর স্বাভাবিক দোষ ।
আর তাঁর দেহ-দোষে না করিহ রোষ ॥১॥

suddha-krsna-bhakta ta̐ra svabhavika dosa
ara ta̐ra deha-dose na kariha rosa [1]

rosa kariha na–Do not become angry [with] suddha–pure bhakta–devotees krsna–of Krishna dose–because of faults [within] ta̐ra–their svabhavika–nature ara–or dosa–faults [within] ta̐ra–their deha–body. [1]

Translation:

Do not become angry with pure devotees of Krishna because of faults within their nature or body.

প্রাকৃত-দর্শনে দোষ যদি দৃষ্ট হয় ।
দর্শনেতে অপরাধ জানিবে নিশ্চয় ॥২॥

prakrta-darsane dosa yadi drsta haya
darsanete aparadha janibe nischaya [2]

yadi–If, [with] prakrta–material darsane–vision, [such] dosa–faults haya–are drsta–seen, janibe–know nischaya–for certain [that there is] aparadha–offence darsanete–within [such] vision. [2]

Translation:

If, with material vision, such faults are seen, then know for certain that there is offence within such vision.

হীন-অধিকারী হয়ে মহতেব দোষ ।
সিদ্ধভক্তে হীনজ্ঞানে না পাবে সন্তোষ ॥৩॥

hina-adhikari haye mahatera dosa
siddha-bhakte hina-jnane na pabe santosa [3]

[If someone,] haye–being [of] hina–lower adhikari–qualification, [sees] dosa–faults mahatera–within a great soul, [then] pabe na–they do not find santosa–satisfaction [in having] hina–a lower jnane–conception [of that] siddha–realised bhakte–devotee. [3]

Translation:

If someone of lower qualification sees faults within a higher devotee, they never find satisfaction in having a lower conception of that realised devotee.

্রহ্মদ্রব গঙ্গোদক-প্রবাহে যখন ।
বুদ্-বুদ-ফেন-পঙ্ক-জলের মিলন ॥৪॥
অন্যজন গঙ্গালাভে হেয় কভু নয় ।
তদ্রুপ ভক্তের মল কভু নাহি রয় ॥৫॥

brahma-drava gangodaka-pravahe yakhana
budbuda-phena-panka-jalera milana [4]
anya-jala ganga-labhe heya kabhu naya
tad rupa bhaktera mala kabhu nahi raya [5]

yakhana–When [there is] milana–a meeting jalera–of water [containing] budbuda–bubbles, phena–foam, [and] panka–mud pravahe–with the current udaka–of the water ganga–of the Ganges, [which is] drava–liquid brahma–spirit, ganga–the Ganges kabhu naya–is never heya–contaminated labhe–by mixing [with the] anya–other jala–water. tad rupa–Similarly, mala–contamination bhaktera–within a devotee kabhu nahi–never raya–exists. [4–5]

Translation:

When water containing bubbles, foam, and mud enters a stream of Ganges water, which is liquid spirit, the Ganges is never contaminated by mixing with the other water. Similarly, a devotee is never contaminated.

সাধুদোষ-দ্রষ্টা যেই কৃষ্ণ-আজ্ঞা ত্যজি’ ।
গর্ব্বে ভক্তিভ্রষ্ট হৈয়া মরে অধো মজি’ ॥৬॥

sadhu-dosa-drasta yei krsna-ajna tyaji’
garve bhakti-bhrasta haiya mare adho maji’ [6]

[Those] yei–who [are] drasta–seers dosa–of faults sadhu–within sadhus tyaji’–disregard krsna–Krishna’s ajna–instructions, garve–out of pride bhrasta haiya–deviate bhakti–from devotion, maji’–fall adho–down, [and] mare–die. [6]

Translation:

Those who see faults within sadhus disregard Krishna’s instructions, out of pride deviate from devotion, fall down, and die.

Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur

We should not look at a devotee with mundane vision just because there are faults within a devotee’s nature and body. Although bubbles, foam, and mud mix with the water of the Ganges, the water of the Ganges does not lose its nature as liquid spirit under the effect of water’s nature. Similarly, we should not think a devotee lacks devotion because we see mundane faults in them with our mundane vision.

api chet suduracharo bhajate mam ananya-bhak
sadhur eva sa mantavyah samyag vyavasito hi sah
ksipram bhavati dharmatma sasvach-chhantim nigachchhati
kaunteya pratijanihi na me bhaktah pranasyati
(Srimad Bhagavad-gita: 9.30–1)

[«If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect. He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world that My devotee is never vanquished!»]

Even if a devotee of Krishna does not take birth as a descendant of the Lord or an Acharya, if we do not recognise them as a master of the senses (goswami) and a teacher (prabhu), then we are simply seeing them with mundane vision. A devotee born as a descendant of the Lord or an Acharya and a devotee born in any other lineage are both devotees; we should not see the material faults or qualities of either of their bodies. If we, with worldly vision, conclude that a pure devotee of Krishna is equal to a nondevotee, then we commit offence. If someone who somewhat follows the path of devotion, however, considers themself a devotee and engages in mundane misbehaviour, then they will fall from the path of devotion into the shelter of its sub-branches [jnan, karma, and anyabhilas].

When social or bodily misbehaviour is seen in a pure, exclusive devotee, those who think less of them upon seeing it quickly become offenders of such Vaisnavas. That said, our propensity for devotion is destroyed by the association of those who misbehave according to mundane vision prior to attaining exclusive devotion. If misbehaviour remains within a devotee who is an expert in service, however, those who see that, just by seeing it, become offenders. Therefore, it is forbidden to see devotees within the confines of mundane vision. The presence of such misbehaviour does not destroy exclusive devotion. In the eyes of unintelligent observers, however, it is a great disturbance. Those who do not see pure devotees with mundane vision and instead see their exclusive service quickly become free from such vision of misbehaviour in an advanced devotee and attain for themselves the status of a sadhu.

All Vaisnavas who have taken shelter of the path of devotion fall down if they think devotion to the Lord is confined only to descendants of the Lord (Mahaprabhu and His associates), an Acharya, or a Vaisnava and see, with their mundane vision, faults in the body or nature of devotees. They similarly fall down if they fail to understand the transcendental effects of devotion and with low vision try to subordinate an advanced devotee to an intermediate devotee. If we become maddened with pride in our seminal birth, fail to understand the behaviour of perfected devotees, and commit offences at their feet, devotion cannot remain within us. If we do not understand the behaviour of great, realised souls who have developed taste (ruchi) for the Lord’s service and think that they are fallen, then we commit offences to such Vaisnavas. No soul ever attains good fortune by leering at the behaviour or thinking little of Vaisnava Gurus who are great, realised souls. Therefore, thinking, based on mundane vision, that perfected devotees are simply materially conditioned souls, considering them disciples, and trying to ‘bring them to the proper path’ is an offence to such Vaisnavas. Understanding that there is a difference between practitioners who have not developed taste and perfected devotees, we have to understand one of them to be a disciple and the other to be a Guru. We should not give advice to a Guru, and we should not accept advice from disciples. This should be understood.

Bhajana-lalasa

hari he!
nira-dharma-gata jahnavi-salile
panka-phena drsta haya
tathapi kakhana brahma-drava-dharma
se salila na chhadaya [1]

O Lord! Mud and foam, which are natural in water, are seen in the water of the Ganges. Still, the water of the Ganges does not lose its nature of being liquid spirit.

vaisnava-sarira aprakrta sada
svabhava vapura dharme
kabhu nahe jada tathapi ye ninde
pade se visamadharme [2]

Similarly, the body of a devotee is always supramundane. A Vaisnava is never mundane because of their nature or body. Those who nonetheless criticise a devotee commit a terrible sin.

sei aparadhe yamera yatana
paya jiva avirata
he nanda-nandana! sei aparadhe
yena nahi ha-i hata [3]

For such an offence, souls are perpetually subjected to the punishment of Yamaraj. O Son of Nanda! May I never be ruined by such an offence.

tomara vaisnava vaibhava tomara
amare karuna daya
tabe mora gati habe tava prati
paba tava pada-chhaya [4]

Your devotees are Your expansions. May they be merciful to me. Then, my destiny will lead me towards You, and I will attain the shade of Your feet.

ohe!
vaisnava thakura dayara sagara
e dase karuna kari’
diya pada-chhaya sodha he amaya
tomara charana dhari [1]

O venerable Vaisnava! You are an ocean of mercy. Please be merciful to this servant. Give me the shade of your feet and purify me. I clasp hold of your feet.

chhaya vega dami’ chhaya dosa sodhi’
chhaya guna deha’ dase
chhaya sat-sanga deha’ he amare
basechhi sangera ase [2]

Please subdue the six urges within me, purify me of the six faults, and give this servant the six qualities. Please give me the six forms of association*. I have sat before you with the hope of attaining such association.

* The six urges are described in the first verse of Sri Upadesamrta: those of speech, the mind, anger, the tongue, the belly, and the genitals. The six faults are described in the second verse of Sri Upadesamrta: over-accumulation, over-endeavour, unnecessary talk, misapplication of rules, association with nondevotees, and fickle-mindedness. The six qualities are described in the third verse of Sri Upadesamrta: enthusiasm, conviction, perseverance, engaging in favourable activities, giving up bad association, and following the conduct of the great souls. The six forms of association are described in the forth verse of Sri Upadesamrta: giving and accepting gifts, discussing and enquiring about confidential matters, and giving and partaking of foods.

ekaki amara nahi paya bala
hari-nama-sankirtane
tumi krpa kari’ sraddha-bindu diya
deha’ krsna-nama-dhane [3]

Alone, I do not find the strength to fully chant the Name of the Lord. Please be merciful and give me a drop of faith; give me the wealth of Krishna’s Name.

krsna se tomara krsna dite para
tomara sakati achhe
ami ta’ kangala ‘krsna’ ‘krsna’ bali’
dhai tava pachhe pachhe [4]

Krishna is yours. You are able to give Krishna; you have that power. I am very poor. Calling out, «Krishna! Krishna!», I run after you.