Resolute in purpose: Kṛṣṇa consciousness
vyavasāyātmikā buddhi: resolute in purpose of Kṛṣṇa consciousness; bahu-śākhāḥ: having various branches Gita bhashya by Sri Madhvacharya: 41. (It has been said (before)
Bhagavad Gita 2.41:
vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo ‘vyavasāyinām
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
Being resolute in purpose of Kṛṣṇa consciousness
“Hear these words in respect of the means of knowledge and act on them (11.39). But then there are several conflicting expositions of what constitutes the true means of knowledge of God and their implementation in action (‘yoga’). due to divergent opinions (of thinkers).
So how can I pin my faith steadily to your words alone (as against the rest)? The Lord replies-the teaching which embodies the true conclusions is but one. Tho’ different thinkers are satisfied that theirs is the right view of the means of Jnana, it is to be noted that all opinions which have been irrefragably established on sound. Pramanas should conform to a single pattern and be in unison with one another.
Gita bhashya by Sri Ramanujacharya:
41. In this [Karma Yoga], O Arjuna, the resolute mind is one-pointed; the thoughts of the irresolute are many-branched and endless. Commentary: Here, in every ritual prescribed by the Scriptures for the sake of Liberation, the Buddhi or psychological attitude should be characterised by focussing on this single aim. The term ‘Vyavasāya’ (resolute) indicates unshakeable conviction which is firmly based upon the realisation of the true nature of the Self. On the other hand, lack of single-minded focus characterises the psychological state concerned with the performance of rituals to fulfil specific desires.
For the performance of these types of activity, the only understanding required is that the Self exists independently from the body. Such a general understanding is sufficient to qualify for performing the rituals leading to the fulfilment of particular desires. It does not require any deeper insight into the true nature of the Self. For, even without such realisation, the desire for heaven etc., can still arise, the pursuit of them, and the realisation of those goals can take place.
For this reason there is no contradiction in the teaching of the Scriptures. The contradiction negated here, is how the same prescribed Scriptural rites produce two different results — (a) fulfilment of material desires and (b) Liberation. The difference in the psychological attitude accounts for the two differing results. Therefore, since the ultimate goal of the Scriptural teachings is Liberation alone, the required mental disposition required for the seekers of Liberation — regarding all that is taught in the Scriptures too, is steadfastness only. But the thoughts of the unsteady ones who are engaged in rituals purely for attaining such goals as heaven, sons, cattle, food etc., are endless, the results too being endless. The general purport is this:— In performing obligatory (nitya) and periodic (naimittika) rituals, the desire for all material gains, primary and secondary, promised in the Scriptures, should be abandoned. Rituals should be performed with the understanding that Liberation— Moksha, is their sole purpose. These rituals should be performed in harmony with one’s social status and stage in life, without any thought of selfish material gains. In addition, goal-orientated works (kamya-karmas) should also be performed according to one’s capacity, after relinquishing all motivation for rewards and with the conviction that when performed in this way, they are a means to attain Moksha. Sri Krishna condemns those who perform rites for the attainment of objects of desire.
May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness.
Purport by Srila Prabhupada:
Śrīmad-Bhāgavatam 6.8.18
A strong faith that by Krsna consciousness one will be elevated to the highest perfection of life is called vyavasayatmika intelligence. The Caitanya-caritamrta (Madhya 22.62) states:
‘sraddha’-sabde – visvasa kahe sudrdha niscaya
krsne bhakti kaile sarva-karma krta haya
Faith means unflinching trust in something sublime. When one is engaged in the duties of Krsna consciousness, he need not act in relationship to the material world with obligations to family traditions, humanity or nationality. Fruitive activities are the engagements of one’s reactions from past good or bad deeds. When one is awake in Krsna consciousness, he need no longer endeavor for good results in his activities. When one is situated in Krsna consciousness, all activities are on the absolute plane, for they are no longer subject to dualities like good and bad. The highest perfection of Krsna consciousness is renunciation of the material conception of life. This state is automatically achieved by progressive Krsna consciousness.
The resolute purpose of a person in Krsna consciousness is based on knowledge. Vasudevah sarvam iti sa mahatma su-durlabhah: a person in Krsna consciousness is the rare good soul who knows perfectly that Vasudeva, or Krsna, is the root of all manifested causes. As by watering the root of a tree one automatically distributes water to the leaves and branches, so by acting in Krsna consciousness one can render the highest service to everyone – namely self, family, society, country, humanity, etc. If Krsna is satisfied by one’s actions, then everyone will be satisfied.
Service in Krsna consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of Krsna, who knows the nature of the student and who can guide him to act in Krsna consciousness. As such, to be well versed in Krsna consciousness one has to act firmly and obey the representative of Krsna, and one should accept the instruction of the bona fide spiritual master as one’s mission in life. Srila Visvanatha Cakravarti Thakura instructs us, in his famous prayers for the spiritual master, as follows:
yasya prasadad bhagavat-prasado
yasyaprasadan na gatih kuto ’pi
dhyayan stuvams tasya yasas tri-sandhyam
vande guroh sri-caranaravindam
“By satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Krsna consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master.”
The whole process, however, depends on perfect knowledge of the soul beyond the conception of the body – not theoretically but practically, when there is no longer a chance for sense gratification manifested in fruitive activities. One who is not firmly fixed in mind is diverted by various types of fruitive acts.
Resolute in purpose:
*that Krishna or Vishnu is the Supreme Personality of Godhead.
*that demigods’ worship for material benefits is in mode of ignorance.
*I am not this body but the soul, an eternal servent of the Lord and engage in unmotivated and uninterrupted devotional service to Krishna or Vishnu.
Also irresolute faith on Guru as the able captain of the ship of our body and the sastras as the favourable wind to cross the ocean of samsara.
Hare Krishna🙏
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