There's a dedicated team of people working at the Krishna.com office and warehouse to share Lord Krishna’s teachings with more than 4000 visitors a day (1.46 million per year) from 228 countries, territories and islands. Fall is when Krishna.com’s annual bills are due, property tax ($5200), insurance ($3150), email newsletter service ($2145), and a new roof after the hurricane ($6000), totaling $16,495. We need your help to keep Krishna.com alive and vibrant. Please give a donation.

VCT, BRSB 1.1.1 ZrI Bindu-vikAzinI-vRtti: AnyAbhilASitA-zUnyam

0

How should the cultivation of activities favorable to KRSNa be
undertaken? One should act only in such a way that bhakti may be
augmented, giving up laukika-abhilASA (worldly desires),
pAralaukika-abhilASA (other worldly pursuits such as elevation to the
heavenly planets and acquisition of mystic perfections in yoga), and any
other kind of aspiration. This same idea has been expressed in
ZrImad-BhAgavatam: bhaktyA saJjAtayA bhaktyA (S.B. 11.3.31)—bhakti is
produced only by bhakti. According to this statement, bhakti (zravaNa,
kIrtana, and other forms of sAdhana) is to be done only for the sake of
bhakti. The meaning of this is that sAdhana and bhAva-bhakti should be
done only with the objective of attaining prema-bhakti. Therefore, to be
devoid of all desires other than bhakti is uttamA-bhakti.
It is especially noteworthy here to consider why it is that the
term anyAbhilASitA-zUnyam has been used rather than anyAbhi-lASa-zUnyam.
A very deep and confidential idea of ZrIla RUpa GosvAmIpAda has been
concealed in this statement. ZrIla RUpa GosvAmI has used the term
anyAbhilASitA-zUnyaM after giving a great deal of consideration to this
matter. The term anyAbhilASa means a desire for other objects. To this
word the suffix in has first been added. This suffix indicates the
natural or acquired way of living or acting. When used in conjunction
with the word anyAbhilASa, it means the innate tendency to act under
extraneous desires. To this the suffix tA is added which indicates the
quality or state of being of anything. This means that in his natural
condition, a sAdhaka should have no desires other than for bhakti. But
if on the appearance of some unexpected calamity (in an unnatural
condition), a sAdhaka prays, “O BhagavAn! I am Your devotee. Please
protect me from this calamity,” then in spite of this desire, no damage
is done to his bhakti. It is only due to some calamity that there is a
reversal of his natural condition. Therefore he becomes compelled by
circumstances to pray in an unnatural way. It should be understood that
this desire is not his innate condition.