Faith

The jīva’s full surrender (ātma-nivedana) is the fifth limb of śaraṇāgati. “I am nobody! Everything I say that is mine belongs to Kṛṣṇa. I am only a slave in Kṛṣṇa’s family. Kṛṣṇa’s desire is strong. My individual desires are futile. My inherent nature is to acquiesce to the desires of Kṛṣṇa. Under the spell of foolishness, till now, all the objects and people that I thought as mine, I offer unto Śrī Kṛṣṇa. From this day on, I am not for myself, I am Kṛṣṇa’s!” This mentality is called ātma-nivedana.

Out of human nature, one automatically venerates the pre-eminent teachers of the subjects in which one is interested. Moreover, for various reasons people generally tend to have more esteem for great personalities after their death and, in contrast, be even neglectful of such personalities whilst they live.

Simply accepting initiation and engaging in the limbs of bhakti does not give satisfaction to Kṛṣṇa. The Lord can only attain satisfaction with ananya-śraddhā (faith without deviation) in ananya-bhakti (bhakti without deviation). Anyone whose heart this type of śraddhā appears in has a firm disposition towards śuddha-bhakti. He does not go or reside at a place where there are no discussions on śuddha-bhakti.

The jīva’s full surrender (ātma-nivedana) is the fifth limb of śaraṇāgati. “I am nobody! Everything I say that is mine belongs to Kṛṣṇa. I am only a slave in Kṛṣṇa’s family. Kṛṣṇa’s desire is strong. My individual desires are futile. My inherent nature is to acquiesce to the desires of Kṛṣṇa. Under the spell of foolishness, till now, all the objects and people that I thought as mine, I offer unto Śrī Kṛṣṇa. From this day on, I am not for myself, I am Kṛṣṇa’s!” This mentality is called ātma-nivedana.

Simply accepting initiation and engaging in the limbs of bhakti does not give satisfaction to Kṛṣṇa. The Lord can only attain satisfaction with ananya-śraddhā (faith without deviation) in ananya-bhakti (bhakti without deviation). Anyone whose heart this type of śraddhā appears in has a firm disposition towards śuddha-bhakti. He does not go or reside at a place where there are no discussions on śuddha-bhakti.