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PURPORT

Real knowledge is nothing but knowledge of one's relationship to the Absolute. Real knowledge is identical with the knowledge of subjective natures of cit (animate), acit (inanimate) and Krsna and of their mutual relationship. Here mental speculation is not alluded to, since that is antagonistic to service (bhakti). The knowledge that embraces only the first seven of the ten basic principles (dasa-mula) is the knowledge of relationship. The substantive nature of the spiritual function (abhidheya) inculcated by the science of devotion hearing, chanting, meditation, tending His holy feet, worshiping by rituals, making prostrations, doing menial service, practicing friendship and surrendering oneself are identical with practicing the search for Krsna. It is specifically described in Bhakti-rasamrta-sindhu. Devotion (bhakti) characterized by love for Godhead makes her appearance by being awakened by such knowledge and practice. Such devotion is superexcellent bhakti and is no other than the final object of attainment of all spiritual endeavor of the individual soul (jiva).

TEXT 54

pramanais tat-sad-acarais

tad-abhyasair nirantaram

bodhayan atmanatmanam

bhaktim apy uttamam labet

pramanaih--by scriptural evidence; tat--of them; sat-acaraih--by theistic conduct; tat--of them; abhyasaih--by practice; nirantaram--constantly; bodhayan--awakening; atmana--by one's own intelligence; atmanam--the self; bhaktim--devotion; api--certainly; uttamam--the highest; labhet--one can attain.

TRANSLATION

The highest devotion is attained by slow degrees by the method of constant endeavor for self-realization with the help of scriptural evidence, theistic conduct and perseverance in practice.

PURPORT

Evidence--the devotional scriptures, e.g., Srimad-Bhagavatam, the Vedas, the Puranas, the Gita, etc. Theistic conduct--the conduct of pious persons (sadhus) who are pure devotees and the conduct of those pious persons who practice devotion to Godhead actuated by spontaneous love. Practice- to learn about the ten basic principles (dasa-mula) from the sastras and on receiving the name of Hari as laid down in the same, embodying the name, form, quality and activity of the Divinity, to practice the chanting of the name by serving Him night and day. By this are meant study of the sastras and association with the sadhus. The tenfold offense to holy name ceases by serving the name of Hari and simultaneously practicing pious conduct. "Practice" is no other than following the mode of service of the name practiced by the sadhus without offense. By perseverance in such practice and devotion characterized by love which is the fruit of spiritual endeavor makes her appearance in the pure essence of the soul.

TEXT 60

yasyah sreyas-karam nasti

yaya- nirvrtim apnuyat

ya sadhayati mam eva

bhaktim tam eva sadhayet

yasyah--than which; sreyah-karam--superior well-being; na- not; asti--there is; yaya--by which; nirvrtim--supreme bliss; apnuyat--one can attain; ya--who; sadhayati--leads; mam--to Me; eva--certainly; bhaktim--loving devotion; tam--that; eva--indeed; sadhayet--one should perform.

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