"Su-kriti" - "kriti" reiškia veiksmai, darbai, o priešdėlis "su-" - "geri, gražūs":
Priešingybė sukriti yra duskriti - blogi veiksmai.सु
su - everything good (virtuous, beautiful, easy, well, …)
दुस्
dus - everything bad (evil, inferior, difficult, …)
adau sraddha tatah sadhu-sango ‘tha bhajana-kriya
tato ‘nartha-nivrttih syat tato nistha rucis tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradurbhave bhavet kramah
This is the step-by-step process. Adau sraddha; it all begins with sraddha, and that faith makes it possible to have sadhu-sanga. Then we may ask, ‘From where has sraddha come?“
The answer is that sraddha comes from past impressions, which are the result of coming in touch with tadiya: people, places and things which have a direct relationship with the Lord. Past impressions may have come from hearing about His name, His form, His qualities and His pastimes. Or we may have come in contact with Tulasi, Yamuna, Ganga, Giridhari, or the holy dhama — Vraja-dhama or Navadvipa-dhama. The contact may be knowing or unknowing, intentional or unintentional. In any case, coming in touch with any or all of the tadiya-vastu produces sukrti, and it is this sukrti which creates sraddha.
After sraddha comes sadhu-sanga. We will develop a taste to follow Vaisnavas, sadhus, But those who have no sukrti will not develop such a desire. I am speaking hari-katha here, and you are listening. But if someone has no past impressions, or they are making offences, or acting against the rules and regulations of bhakti, they will avoid this hari-katha. Even if they come and sit down here, they will either sleep, or they will be distracted by other concerns. The body may be sitting here, but the mind will be wandering here and there, thinking about so many problems. Only those with past impressions can appreciate sadhu-sanga. Actual sadhu-sanga means hearing and seeing how that sadhu is following the bhakti process, and trying to follow him internally and externally. When we have real sadhu-sanga, we will automatically practise all the nine kinds of bhakti, beginning with hearing: sravanam, kirtanam, visnu-smaranam, pada-sevanam, arcanam, vandanam, dasyam, sakhyam, atma-nivedanam. We will also automatically practise the five essential forms of bhakti that Lord Caitanya has particularly recommended: sadhu-sanga (associating with devotees), nama-kirtana (chanting the Lord’s holy names), bhagavata-sravana (hearing from qualified Vaisnavas), mathuravasa (living in holy places such as Mathura), sri murtirasraddhaya-sevanam (serving the arca-vigraha with faith). If someone is reading Caitanya-Caritamrta with any qualified Vaisnava, if he is hearing and doing anusilanam-cultivating Krsna consciousness by following his teacher and previous acaryas — I think that he is sure to have lobha, greed. It will surely come. Then bhajana-kriya comes. The devotee watches how Gurudeva and the Vaisnavas are performing their sadhana-bhajana. Then he will develop a taste to follow by performing sadhana-bhajana, not only for one or two hours, but for eight hours. In the end, he will try to perform sadhana and bhajana twenty-four hours daily. Then anartha-nivrtti comes.
http://www.purebhakti.com/resources/ebo ... ajana/file
Sukriti - tai veiksmai, kurie atliekami dar nesant tikėjimo. Kai jau yra tikėjimas (sraddha), tada veiksmai susieti su Dievu priklauso bhakti sadhanos - meilės tarnystės Dievui praktikų - kategorijai. Nors gal sąvokos ir persidengia, nes taip pat ir bhakti sadhanoje atliekamus veiksmus tikriausiai nebus klaidinga vadinti sukriti - gerais, gražiais veiksmais.Kai kas nors pradeda bendrauti su sadhu, tai ženklas, kad nepaprastai laimingos lemties (exceedingly good fortune angl.) dėka jo materiali egzistencija artėja prie pabaigos. Turėtume labai gerai suprasti, kas yra ši sėkmė. Sąlygotos sielos sėkmė yra tiesiog jos ankstesnės veiklos vaisius. Yra dviejų rūšių veikla: materiali veikla, iš kurios kyla materiali sėkmė ir nauda, ir transcendentinė veikla, iš kurios kyla dvasinė sėkmė ir nauda. Tokie veiksmai, kaip tarnavimas sadhu, Šri Krišnai ar Jo šventam vardui yra transcendentiniai tada, kai atliekami dėl dvasinio turto įgijimo. Nesvarbu, ką dar darytų sąlygota siela, jeigu sąmoningai ar nesąmoningai (knowingly or unknowingly) ji atlieka transcendentinę veiklą, tos veiklos poveikiai susikaupę sukuria širdyje tam tikrą įspūdį, kuris laipsniškai pavirsta į norą pasišventus tarnauti Krišnai (bhakti). Kai šis įspūdis tampa gerai išvystytas, jis vadinamas laiminga lemtimi, o dėl jo įtakos sąlygotos sielos materialūs norai laipsniškai pradeda silpnėti. Kada su materialia egzistencija susiję norai labai sumažėję, o laimingos lemties įspūdis gausiai susikaupęs, tada atsiranda tikėjimas sadhu bendrija. Šis tikėjimas lengvai veda prie pakartotinio bendravimo su sadhu, o tai yra visiško tobulumo pasiekimo priežastis.
https://www.purebhakti.com/resources/eb ... -love/file
Tikėjimas - tai pasireiškęs aiškus ir stiprus vidinis širdies noras, potraukis tarnauti Dievui, kuris išoriškai reiškiasi kaip šešių rūšių šaranagati - Dievo globos priėmimas: 1) priėmimas to, kas palanku bhakti 2) atmetimas to, kas nepalanku bhakti 3) įsitikinimas kad Krišna apsaugos 4) Krišna priimamas kaip globėjas ir aprūpintojas 5) pilnas savęs atidavimas 6) nuolankumas. Jeigu bhakti sadhana atliekama su tikėjimu, ilgainiui ji išsivysto į spontanišką tendenciją tarnauti Krišnai tam tikroje konkrečioje nuotaikoje, sekant kažkuria konkrečia amžinųjų Krišnos palydovų Vrindavanoje nuotaika.
Sraddha, the seed of bhakti, is the tendency to serve Krsna. If we think that we have sraddha in our hearts, but we have no tendency to serve Krsna and His devotees, then we actually have no sraddha. Sadhu-sanga gives us hari-katha, so abundantly and sweetly. We hear from sadhus that Krsna is the Supreme Lord with all kinds of power, yet He was bound by the ropes of mother Yasoda. That rope was not an ordinary rope, but a rope made of sneha, transcendental love and affection. Hearing all these pastimes of Krsna, from beginning to end, a tendency may come: "I should serve Krsna like His friends Sridama and Subala," or "I should serve Krsna like mother Yasoda and Nanda Baba," or "I want to serve conjugal Krsna and Radhika in the mood of the gopis." A specific tendency will come. When will it come? After serving for some time with real sraddha, as defined in the words of Krsna, in the words of scriptures and in the in the words of Gurudeva, a specific service mood will manifest in our hearts. Sraddha is the beginning, and it will develop only by sadhu-sanga.
http://www.purebhakti.com/teachers/bhak ... aith-comes
In the Śrīmad-Bhāgavatam (7.5.23), Prahlāda Mahārāja very clearly states what the essential activities of devotional service are:
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
"Devotional service consists of (1) hearing about the Lord, (2) chanting His glories, (3) remembering Him, (4) serving and meditating upon His lotus feet, (5) worshiping Him, (6) praying to Him, (7) thinking oneself His eternal servant, (8) becoming His friend, and (9) surrendering everything to Him."
One should surrender to the Lord as much as an animal purchased from the market surrenders to its master. Such an animal never thinks of his maintenance because he knows that his master will look after him. A soul totally surrendered to the Supreme Lord is similarly never anxious for his maintenance. Śrīla Sanātana Gosvāmī gives further symptoms of full surrender in his Hari-bhakti-vilāsa (11.417):
ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
"The six divisions of surrender are: accepting those things favorable to devotional service, rejecting unfavorable things, the conviction that Kṛṣṇa will give protection, accepting the Lord as one's guardian or master, full self-surrender, and humility." Nārada will gradually explain these principles of devotion in the remaining sūtras.
https://www.vedabase.com/en/node/27941