Śrī Caitanya Śikṣāmṛta - First Chapter Seventh Shower
Seventh Shower
The Ultimate Attainment
(Prayojana -tattva)
When unwanted desires and other obstacles are dispelled, Bhakti-sādhana gradually awakens a profound attachment to Śrī Kṛṣṇa. This stage of attachment or Rati’s full manifestation is called Prema. This Prema is the supreme attainment for the jīva. In the book Śrī Caitanya-caritāmṛta, Śrī Kṛṣṇa Caitanya Mahāprabhu gave the following instructions to Śrī Sanātana Gosvāmī:
ebe śuna bhakti-phala 'prema'-prayojana
yāhāra śravaṇe haya bhakti-rasa-jñāna
kṛṣṇe rati gāḍha haile 'prema'-abhidhāna
kṛṣṇa-bhakti-rasera ei 'sthāyi-bhāva'-nāma
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.3-4)
“Now hear about the result of devotional service, which is Prema, life's ultimate goal. If one hears this description, he will understand about the transcendental mellows of devotional service. When affection (Rati) for Kṛṣṇa becomes deeper, one attains love of Godhead in devotional service or Prema. Such a position is called Sthāyi-bhāva, permanent ecstatic mellow of devotional service to Kṛṣṇa.”
In the stage of practice (Sādhana), devotion is firstly called Bhakti. After this, Sādhana gives the fruit of manifesting the stage of Bhāva-bhakti, and when this Bhakti is in its fully ripened condition then this Bhāva or Rati takes the form of Prema. Therefore in the stage of Sādhana, this Bhakti can develop up to the stage of Bhāva or Rati (the sprout of Prema).
parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ
mitho ratir mithas tuṣṭi nivṛttir mitha ātmanaḥ
“The process of devotional service is called Abhidheya, or means of attainment for the conditioned soul. From the stage of Sādhana-bhakti, one can gradually elevate oneself to the stage of Bhāva-bhakti, and from there one can advance to the stage of Prema-bhakti. The glories of Bhagavān are extremely purifying. The devotees hear and chant His glories amongst themselves and from this mutual rati for Kṛṣṇa will awaken, along with satisfaction and cessation of unwanted desires.”
smarantaḥ smārayantaś ca mitho ’ghaugha-haraṁ harim
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum
(Śrīmad-Bhāgavatam 11.3.30-31)
By performing the Sādhana-bhakti of remembering and enabling others to remember Śrī Hari, who killed the snake demon Aghāsura, Parā-bhakti will awaken. By this Parā-bhakti (highest devotion), the hairs of the body will stand on end in ecstatic bliss.
The difference between Rāgānugā-sādhana and Vaidhī-sādhana is that the latter takes some time to mature into the stage of Bhāva, while Rāgānugā-sādhana reaches the stage of Bhāva in a very short span of time.
śṛṇvatāṁ gṛṇatāṁ vīryāṇy
uddāmāni harer muhuḥ
yathā sujātayā bhaktyā
śuddhyen nātmā vratādibhiḥ
(Śrīmad-Bhāgavatam 6.3.32)
“By constantly hearing and chanting the very powerful topics of Śrī Hari, Bhakti easily awakens within the heart of the jīva. By Bhakti, the heart is completely purified; it cannot be cleaned fully by any other process.”
Due to the Niṣṭhā (fixed determination) inside the heart of a Rāgānugā-bhakta, Śraddhā awakens in the form of taste or Ruci. Therefore, there is no delay for the Rāgānugā-bhakta to go from the level of Śraddhā to Bhāva.
kevalena hi bhāvena
gopyo gāvo nagā mṛgāḥ
ye ’nye mūḍha-dhiyo nāgāḥ
siddhā mām īyur añjasā
yaṁ na yogena sāṅkhyena
dāna-vrata-tapo-’dhvaraiḥ
vyākhyā-svādhyāya-sannyāsaiḥ
prāpnuyād yatnavān api
(Śrīmad-Bhāgavatam 11.12.8-9)
“The inhabitants of Vṛndāvana, such as the gopīs, cows, unmoving creatures such as the twin Arjuna trees, animals, living entities with stunted consciousness such as bushes and thickets and even snakes such as Kāliya all achieved the perfection of life by unalloyed Prema for Me and thus achieved Me very easily.”
“Even though one engages with great endeavour in the mystic Yoga system, philosophical speculation, distribution of charity, performance of vows, penances, ritualistic sacrifices, the teaching of Vedic mantras to others or by studying them personally, or even by adopting the renounced order of life, still one cannot achieve Me.”
The symptoms of Bhāva
At the time of the awakening of Bhāva within the heart of the Sādhaka, one can see all the symptoms as mentioned in the following verses. Śrīman Mahāprabhu said:
ei nava prīty-aṅkura yāṅra citte haya
prākṛta-kṣobhe tāṅra kṣobha nāhi haya
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.20)
“If love for Kṛṣṇa in the form of a new sprout has arisen in the heart, one is not agitated by material things.”
kvacid rudanty acyuta-cintayā kvacid
dhasanti nandanti vadanty alaukikāḥ
nṛtyanti gāyanty anuśīlayanty ajaṁ
bhavanti tūṣṇīṁ param etya nirvṛtāḥ
(Śrīmad-Bhāgavatam 11.3.32)
“Thinking of the pastimes of Śrī Kṛṣṇa, the devotee sometimes becomes bewildered and weeps. Sometimes when he thinks of the inconceivable nature of those pastimes, he laughs. Sometimes he becomes astonished and manifests ecstasy. Sometimes while serving the Lord, he dances and sings. Sometimes he is surprised and attains bliss by Śrī Kṛṣṇa’s touch and becomes stunned. These are called ecstatic transformations or Aṣṭa-sāttvika-vikāra. The activities and behaviour of a Premi-bhakta are very difficult to understand, as sometimes they appear worldly. Those who are very proud of their material scholarship cannot understand all these symptoms.”
kṛṣṇa-sambandha vinā kāla vyartha nāhi yāya
bhukti, siddhi, indriyārtha tāre nāhi bhāya
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.24)
“Not a moment should be lost without relation to Śrī Kṛṣṇa. Material enjoyment, mystic power, liberation and sense gratification have not the slightest appeal to the devotee.”
‘sarvottama' āpanāke 'hīna' kari’ māne
‘kṛṣṇa kṛpā karibena'— dṛḍha kari' jāne
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.27)
“Although possessed of all the highest qualities, the pure devotee considers himself to be the lowest of all. He always hopes that Lord Kṛṣṇa will be merciful to him. This hope is very firm within him.”
samutkaṇṭhā haya sadā lālasā-pradhāna
nāma-gāne sadā ruci, laya Kṛṣṇa-nāma
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.30)
“This eagerness is mainly characterised by the great hope, ‘when will I meet Śrī Kṛṣṇa.’ He also has a great taste for the congregational chanting of the holy name.”
kṛṣṇa-guṇākhyāne haya sarvadā āsakti
kṛṣṇa-līlā-sthāne kare sarvadā vasati
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.34)
“At this stage of Bhāva, a devotee always has attachment for chanting and hearing the transcendental qualities of Śrī Kṛṣṇa. He constantly resides in a place where Kṛṣṇa's pastimes were performed.”
The symptoms of Prema
In the fifth chapter, one will find a complete deliberation on these instructions of Śrīman Mahāprabhu. These symptoms of Prema are very rarely seen, and in this regard Śrīman Mahāprabhu has said:
kṛṣṇe 'ratira' cihna ei kailuṅ vivaraṇa
'kṛṣṇa-premera' cihna ebe śuna, sanātana
yāṅra citte kṛṣṇa-premā karaye udaya
tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.38-39)
“O Sanātana, I have already told you the symptoms of this Bhāva-bhakti, now let me describe the symptoms of Prema. Even the most learned man cannot understand the words, activities and symptoms of a person situated in love of Godhead (Prema).”
There are five types of Prema: Śānta, Dāsya, Sakhya, Vātsalya and Madhura. Madhura-rasa and Madhura-prema are highest. In Madhura-rasa, the sweetness of Kṛṣṇa reaches the utmost limit:
nṛṇāṁ niḥśreyasārthā
vyaktir bhagavato nṛpa
avyayasyāprameyasya
nirguṇasya guṇātmanaḥ
kāmaṁ krodhaṁ bhayaṁ sneham
aikyaṁ sauhṛdam eva ca
nityaṁ harau vidadhato
yānti tan-mayatāṁ hi te
(Śrīmad-Bhāgavatam 10.29.14-15)
“O King, Bhagavan is infinite, beyond measure and He is untouched by the material modes because He is their controller. He appears within this material world to bestow the highest benefit on humanity. Persons who constantly direct their lust, anger, fear, feelings of affection, as well as feelings of impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought of Him.”
The devotee situated in Madhura-rasa, attains the utmost limit of Prema.
mayi nirbaddha-hṛdayāḥ
sādhavaḥ sama-darśanāḥ
vaśe kurvanti māṁ bhaktyā
sat-striyaḥ sat-patiṁ yathā
(Śrīmad-Bhāgavatam 9.4.66)
“The most affectionate of all moods is that of the Vraja gopīs. My one-pointed Sādhus are equal to all. My devotees control Me by their affection in a most astonishing manner. As chaste women bring their gentle husbands under control by service, the devotees of Mādhura-rasa, always control Me. Prema for Śrī Kṛṣṇa is endless and beyond matter.”
In the Madhura-rasa of Vṛndāvana, Kṛṣṇa manifests completely with His sixty-four qualities. Also in the rasika devotees of this Vraja-rasa, unlimited sweetness is manifested.
In relation to the crest jewel of devotees, Śrīmatī Rādhikā, Śrīman Mahāprabhu has said:
ananta guṇa śrī-rādhikāra, pañciśa—pradhāna
yei guṇera 'vaśa' haya kṛṣṇa bhagavān
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.86)
“Similarly, Śrīmatī Rādhārāṇī has unlimited transcendental qualities, of which twenty-five qualities are prominent. Bhagavān Śrī Kṛṣṇa is controlled by these transcendental qualities of Śrīmatī Rādhārāṇī.”
Madhura-rasa is to be relished, not speculated upon
Only those, who due to supreme good fortune, have received the qualification for this Madhura-rasa, are able to understand the taste of it.
sa vai priyatamaś cātmā
yato na bhayam aṇv api
iti veda sa vai vidvān
yo vidvān sa gurur hariḥ
(Śrīmad-Bhāgavatam 4.29.51)
“Śrī Hari is most dear to everyone and devotion to Him is natural. This is why there is not the least cause for fear in His service. Prema for Śrī Kṛṣṇa is compared to the sun and the devotee is like the atomic molecules situated within the rays coming from that sun. Their mutual relationship is very intimate. Whoever knows this tattva, because of being actually learned, are spiritual masters.”
Neither by argument nor logic can it be understood. It is for this reason that Śrīman Mahāprabhu said:
ei rasa-āsvāda nāhi abhaktera gaṇe
kṛṣṇa-bhakta-gaṇa kare rasa āsvādane
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.99)
“The exchanges between Kṛṣṇa and the devotees situated in different transcendental mellows, cannot be experienced by non-devotees. It is only tasted by His devotees.”
Śrīman Mahāprabhu concluded his instructions to Sanātana Gosvāmī by explaining the futility of dry renunciation for attaining Kṛṣṇa-prema and the acceptance of Yukta-vairāgya (utilising everything material in the service of its real proprietor, Śrī Kṛṣṇa).
yukta-vairāgya-sthiti saba śikhāila
śuṣka-vairāgya-jñāna saba niṣedhila
(Śrī Caitanya-caritāmṛta Madhya-līlā 23.105)
“Śrī Caitanya Mahāprabhu taught everyone about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge completely.”
False Renunciation (Phalgu-vairāgya)
By logic, and acceptance of the secondary meanings of the statements of the Vedas, some think that, “I am Brahma (the Supreme), but due to being ensnared in matter, I have failed to realise my true nature as Brahma.
What is the process of becoming liberated from matter?
This human body is material, this house is material, my wife and children are material, eating and other bodily functions, also material, so how will I become free from this?”
Thinking in this way, they smear ashes on their bodies, wear kaupīna (loincloths) to cover themselves, eat dry chick peas and renounce their wife and children.
In order to be known as renounced persons, they give up the household and wander in the forest or live in a monastery. Unable to fully consider the value of such actions, they indulge in dry speculation. However, knowledge of real deliverance from matter by having a relationship with Lord Hari is denied to them.
Although all sin and piety may have been abandoned, and no more feelings of “I and mine” remain, they have not been able to even remotely consider whether there is any real benefit in what they are doing. They pass their time studying the statements of the Vedānta and when they die, a few associates come and break a coconut on their heads and bury them in the ground.
What is achieved by this?
They have not achieved Śrī Hari and their attempts to become Brahma terminated right there. If instead, they had established their relationship with Śrī Hari in all directions of their life, namely the body, home, food, sleep, time etc. and gradually increased their devotion to Him, they would have, without a doubt, attained the highest fruit of Prema for Bhagavān.
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge ’py anīśvaraḥ
“That person who has strong faith in hearing My Hari-kathā remains detached from the fruits of action, will pass through the journey of life. Even though he remains unable to abandon material desires, but understanding that such desires are the cause of all misery, he gradually gives them up.”
tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan
“A faithful person should remain performing My Bhajana with great determination; (even though he remains attached to some special materialistic tendency), understanding that misery is the ultimate result, he accepts it while constantly criticising his desires for material enjoyment. If someone behaves this way in a non-duplicitous manner, then I definitely bestow mercy upon him.”
proktena bhakti-yogena bhajato māsakṛn muneḥ
kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite
“I, who am present in the heart of My devotee who continuously performs My Bhajana with devotion, destroy from the root, all the desires for material enjoyment.”
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ
kṣīyante cāsya karmāṇi mayi dṛṣṭe ’khilātmani
(Śrīmad-Bhāgavatam 11.20.27-30)
“When I open the knot in the heart of the Sādhaka, then all doubts are dispelled and by giving My darśana to them in the form of the Supersoul, present within the hearts of every living entity, all of his material desires are completely dissipated.”
Dry and false renunciation is called Phalgu-vairāgya (there is a river in India named the Phalgu, which appears to be dry in the summer months, but currents of water are flowing just under the sand; thus an adoption of the symptoms of dry renunciation is called Phalgu-vairāgya). Śrīman Mahāprabhu forbade such renunciation and gave Śrī Sanātana Gosvāmī instructions concerning Yukta-vairāgya (renunciation where everything is utilised for the service of Śrī Kṛṣṇa). The Lord also gave instructions to Śrī Raghunātha Dāsa Gosvāmī on this topic:
sthira hañā ghare yāo, nā hao vātula
krame krame pāya loka bhava-sindhu-kūla
markaṭa-vairāgya nā kara loka dekhāñā
yathā-yogya viṣaya bhuñja' anāsakta hañā
antare niṣṭhā kara, bāhye loka-vyavahāra
acirāt kṛṣṇa tomāya karibe uddhāra
(Śrī Caitanya-caritāmṛta Madhya-līlā 16.237-239)
[When Śrī Raghunātha Dāsa Gosvāmī fled home, the first time in his childhood, he visited to Śrī Caitanya Mahāprabhu and expressed his desire to remain with him always.]
Śrīman Mahāprabhu placed His lotus hand upon his head and said with great affection:
“Oh Raghunātha! Be patient and return home. Do not be restless. Stay within your home and perform Sādhana-bhakti. By doing this you will gradually be able to cross the ocean of material existence. There is no need to behave like a monkey renunciate (Markaṭa-vairāgī) simply to impress the common people. Enjoy the objects of the material world in a way that is favourable to devotion and accept only what is sufficient to maintain your life, without becoming attached to them. Within your heart, you should have faith in your Bhajana, but externally you should behave like an ordinary man. By doing this, Śrī Kṛṣṇa, who is an ocean of mercy, will soon be very pleased and deliver you from the clutches of Māyā.”
Appropriate Renunciation
(Yukta-vairāgya)
In order to maintain one’s life conveniently, one should live with one’s family and accept the sense objects without any attachment to them. Thus, one should internally cultivate firm determination in the practice of devotional service and then gradually the attachment to this material world will fade away. At this time, the ātma will become powerful by the strength of Bhakti, and become situated in his relationship with Bhagavān.
dharmasya hy āpavargyasya nārtho 'rthāyopakalpate
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ
kāmasya nendriya-prītir lābho jīveta yāvatā
jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ
(Śrīmad-Bhāgavatam 1.2.9-10)
“All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification. Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works.”
If this sequence is abandoned and the path of monkey renunciation is adopted, advancement will not be possible. Slowly one will be deviated from the path of true spiritual life. “Accept that which is appropriate and befitting for your position,” the meaning of this instruction is that one should not simply engage material objects for one’s sense enjoyment, but rather should accept only those objects which are absolutely necessary for the soul (ātmā) to establish its relationship with Śrī Kṛṣṇa. By doing this, in only a few days, by the mercy of those very objects (which are now Prasādam or merciful remnants of the Lord), one will receive the fruit of the soul, free from the grip of matter. By understanding that one’s body, relatives, house and society at large are in fact related to Kṛṣṇa, one is able to utilise them all in this process of Yukta-vairāgya or appropriate renunciation. By having internal steadiness (Niṣṭhā) without duplicity, it is very easily done. We should have external steadiness only in our dealings with society. Possession of this internal steadiness, in a non-duplicitous way, will very quickly dispel the bondage of material existence (repeated birth and death) and any relationship with the material world. According to the degree that pure devotion awakens, to that same degree pure knowledge (Jñāna) and pure renunciation (Vairāgya) will also awaken.
In the simple life of a devotee, taking shelter only of the holy name is the highest form of Sādhana.
etan nirvidyamānānām
icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ
harer nāmānukīrtanam
(Śrīmad-Bhāgavatam 2.1.11)
“O King, the Smṛtis, Śrutis and all scriptures have ascertained that the process that even a greatly detached Yogi who is desirous of attaining fearlessness must adopt, is the constant chanting of the Holy Name of Śrī Hari.”
Regarding this topic, Śrīman Mahāprabhu gave these instructions to Śrī Sanātana Gosvāmī:
bhajanera madhye śreṣṭha nava-vidhā bhakti
'kṛṣṇa-prema', 'kṛṣṇa' dite dhare mahā-śakti
tāra madhye sarva-śreṣṭha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana
(Śrī Caitanya-caritāmṛta Antya-līlā 4.70-71)
“Among all the ways of executing devotional service, the nine limbs of Bhakti such as the following are the best: 1) hearing, (2) chanting, (3) remembering, (4) serving the lotus feet, (5) worshiping, (6) praying, (7) executing the orders, (8) fraternising, (9) fully surrendering to the Lord. Of all these nine limbs of devotional service, if one practices only one of them, they will achieve Kṛṣṇa-prema. Of the nine processes of devotional service, the best is to always chant the holy name of the Lord (Nāma-saṅkīrtana). If one does so, avoiding the ten kinds of offenses, then in a very short time, Śrī Nāma Prabhu will bestow His full mercy in the most valuable gift of Prema upon the chanter.”
Śrī Caitanya Mahāprabhu also told Sanātana Gosvāmī:
kubuddhi chāḍiyā kara śravaṇa-kīrtana
acirāte pābe tabe kṛṣṇera caraṇa
nīca-jāti nahe kṛṣṇa-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya
yei bhaje sei baḍa, abhakta—hīna, chāra
kṛṣṇa-bhajane nāhi jāti-kulādi-vicāra
dīnere adhika dayā kare bhagavān
kulīna, paṇḍita, dhanīra baḍa abhimāna
(Śrī Caitanya-caritāmṛta Antya-līlā 4.65-68)
“Completely give up all your crooked intelligence and by hearing and chanting the holy name you will very quickly attain the lotus feet of Śrī Kṛṣṇa. In regard to the qualification to perform Bhajana, there is no distinction in this regard between a low or an elevated birth. Taking birth in a low class family does not mean one is ineligible for the performance of Kṛṣṇa’s Bhajana, nor does taking birth in an aristocratic or Brahminical family gives one a special qualification for Kṛṣṇa-bhajana. Anyone who takes to devotional service is exalted, regardless of the family he may have appeared in; whereas, a non-devotee is the lowest of all and always condemned and to be rejected. The aristocrats, learned scholars and the wealthy are always falsely proud; whereas, the poor and low-born persons are always naturally humble and meek. Therefore, Bhagavān always bestows extra mercy upon them.”
dhig janma nas tri-vṛd yat tad
dhig vrataṁ dhig bahu-jñatām
dhik kulaṁ dhik kriyā-dākṣyaṁ
vimukhā ye tv adhokṣaje
(Śrīmad-Bhāgavatam 10.23.40)
“The threefold births (by semen, by Brahminical thread and by Yajña) of those who are opposed towards the service of Bhagavān are all condemned. Their sacrifices and vows are condemned, their extensive knowledge of the scriptures is condemned, their high family is condemned and their expertise in activities is condemned. Saying like this, the Mathurā Brāhmaṇas condemned themselves.”
The process of performing Hari-bhajana within Varṇāśrama
The essence of the words of Śrīman Mahāprabhu is as follows: as soon as one develops faith in topics of Bhagavān, one should remain in the association of the devotees (Sādhu-saṅga) and perform the chanting of Hari-nāma. One should not make the heart restless by performing activities of Karma or Jñāna, and one should always perform the daily chanting of the ‘Hare-Kṛṣṇa’ Mahā-mantra consisting of the sixteen names of the Lord, keeping a fixed count. One should make one’s body, home and society favourable for the performance of chanting the holy name. One should endeavour to collect and protect only what is necessary. One should perform activities such as maintaining one’s body and home, the collection and protection of wealth and obligatory social dealings, in a way that is favourable for the performance of the chanting of the holy name. Everything that is done should be offered to Śrī Kṛṣṇa and there should be no over-endeavour in this regard, that is, one should perform these materially related activities only as much as is necessary. One should not indulge in delicious food or other sense objects. One should always remember to maintain his body on pure (sāttvika) foodstuffs, limited in quantity just to keep the vital activity of the body going, so that the pure intelligence of the jīva, his attachment to that which is favourable to devotion, the external senses and his internal mental faculties will not be disturbed or destroyed.
prāṇa-vṛttyaiva santuṣyen
munir naivendriya-priyaiḥ
jñānaṁ yathā na naśyeta
nāvakīryeta vāṅ-manaḥ
(Śrīmad-Bhāgavatam 11.7.39)
“A learned sage should be satisfied in simply maintaining his existence and should not seek material sense gratification. In other words, one should maintain the material body and endeavour to attain higher knowledge and take care that one’s speech and mind are not deviated from self-realisation.”
pathyaṁ pūtam anāyastam
āhāryaṁ sāttvikaṁ smṛtam
rājasaṁ cendriya-preṣṭhaṁ
tāmasaṁ cārti-dāśuci
(Śrīmad-Bhāgavatam 11.5.28)
“Food that is wholesome, pure and easily obtained is in the mode of goodness, food that is dear to the senses is in the mode of passion and food that gives distress and is unclean is in the mode of ignorance.”
vanaṁ tu sāttviko vāso
grāmo rājasa ucyate
tāmasaṁ dyūta-sadanaṁ
man-niketaṁ tu nirguṇam
(Śrīmad-Bhāgavatam 11.5.25)
“Residence in the forest is in the mode of goodness, residence in the city is in the mode of passion, residence in a gambling house displays the quality of ignorance and residence in a place where I reside is transcendental.”
One should maintain one’s life in a solitary place where one need not undergo excessive endeavour or difficulty. One should stay in a society, which is not unfavourable to the performance of devotion to Kṛṣṇa and one should try for the upliftment of society. The essence of all this is that one should arrange things in such a manner that one can remain in a solitary place, free from anxiety, where one can perform Bhajana in a determined manner.
na yatra vaikuṇṭha-kathā-sudhāpagā
na sādhavo bhāgavatās tadāśrayāḥ
na yatra yajñeśa-makhā mahotsavāḥ
sureśa-loko ’pi na vai sa sevyatām
(Śrīmad-Bhāgavatam 5.19.24)
“An intelligent person does not take interest in a place, even in the highest planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of Saṅkīrtana-yajña to satisfy the Lord.”
One should renounce intimate association with women or persons who are interested in such activities. One should always remain alert to be free from the association of non-devotees. Nārada Muni said:
na hy anyo juṣato joṣyān buddhi-bhraṁśo rajo-guṇaḥ
śrī-madād ābhijātyādir yatra strī dyūtam āsavaḥ
hanyante paśavo yatra nirdayair ajitātmabhiḥ
manyamānair imaṁ deham ajarāmṛtyu naśvaram
(Śrīmad-Bhāgavatam 10.10.8-9)
Nārada Muni said:
“Among all the attractions of material enjoyment, the attraction of riches bewilders one’s intelligence more than having beautiful bodily features, taking birth in an aristocratic family and being learned. When one is uneducated but falsely proud due to great wealth, the result is that one engages his wealth in enjoying wine, women and gambling. Unable to control their senses, rascals who are falsely proud of their riches or their birth in aristocratic families are so cruel that to maintain their perishable bodies, which they think will never grow old or die; they kill poor animals without mercy. Sometimes they kill animals merely to enjoy an excursion.”
One should also completely reject gossiping about or blaspheming others. Remaining free from duplicity, one should think oneself to be very insignificant. With a fully forbearing heart, and tolerating everything, one should work for the welfare of all. One should not develop a false ego due to one’s caste, wealth, family members, beauty, strength, material education or position. One should give respect to everyone according to his position.
tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
(Śrī Śikṣāṣṭaka - verse 3)
“Thinking oneself to be even lower and more worthless than insignificant grass that has been trampled beneath everyone’s feet, being more tolerant than a tree, being without pride and offering respect to everyone according to their respective positions, one should continuously chant the holy name of Śrī Hari.”
Thinking like this, one should constantly chant the holy name with a heart full of loving sentiments toward Śrī Kṛṣṇa, and by the mercy of Kṛṣṇa, one will attain pure Prema. By being like this, then, in the form of servants, the four goals of life such as Dharma, Artha, Kāma and Mokṣa will always be waiting to serve one.
bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāṣjali sevate 'smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāh
(Śrī Kṛṣṇa-karṇāmṛta 107)
“O Lord, if I am engaged in firm devotional service to You, then I can very easily perceive Your divine youthful form. And as far as liberation is concerned, she stands at my door with folded hands, waiting to serve me and all material conveniences of religiosity, economic development and sense gratification stand with her.”
If there is still any type of material desire within the heart, then the devotee, with humility, accepts feelings full of repugnance and remains performing Bhajana, free from duplicity. In just a few days, Bhagavān, being within his heart, will make his heart desireless, and will accept his Prema.
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām
(Śrīmad-Bhāgavatam 1.2.17)
“Both hearing and chanting the glories of Śrī Kṛṣṇa are purifying. Because Kṛṣṇa is the eternal friend of saintly persons, He situates Himself in the hearts of those who hear narrations of Him and destroys their inauspicious passions, such as lust.”
Two specialties of the Dharma preached by Śrīman Mahāprabhu
There are two specialties of the Dharma preached by Śrīman Mahāprabhu: firstly, to chant the holy name full of taste, and secondly, to give mercy to the jīvas. To the degree that these two symptoms are seen in a devotee, then to that degree they are exalted Vaiṣṇavas.
so ’pi vavre ’calāṁ bhaktiṁ
tasminn evākhilātmani
tad-bhakteṣu ca sauhārdaṁ
bhūteṣu ca dayāṁ parām
(Śrīmad-Bhāgavatam 10.41.51)
“Sudāmā chose the benediction of possessing unshakable devotion for Kṛṣṇa, friendship with His devotees and transcendental compassion for all living beings.”
There is no necessity at all to endeavour for the attainment of other good qualities, for all good qualities automatically appear within the heart of a devotee.
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ
(Śrīmad-Bhāgavatam 5.18.12)
“One who has pure devotion towards Śrī Kṛṣṇa, all the demigods and all saintly qualities completely manifest within their bodies. Those who pursue varieties of material enjoyment springing from within the mind, how are they able to attain these same qualities even despite great efforts?”
It is natural that the devotees follow the highest principles of behaviour and by doing this they achieve happiness.
etāvaj janma-sāphalyaṁ
dehinām iha dehiṣu
prāṇair arthair dhiyā vācā
śreya-ācaraṇaṁ sadā
(Śrīmad-Bhāgavatam 10.22.35)
“It is the duty of everyone to perform welfare activities for the benefit of others with his life, wealth, intelligence and words.”
Upon becoming the servant of Kṛṣṇa, the jīva never experiences any type of disturbance or suffering.
tāvad rāgādayaḥ stenās
tāvat kārā-gṛhaṁ gṛham
tāvan moho ’ṅghri-nigaḍo
yāvat kṛṣṇa na te janāḥ
(Śrīmad-Bhāgavatam 10.14.36)
“Hey Śrī Kṛṣṇa! The faults such as attachment and aversion steal away everything like a thief, the house is like a prison and affection for their family members are like shackles, as long as the jīva does not become Your servant.”
One should be careful to always grasp the opportunity to associate with the Guru, and other similarly qualified devotees. This is a necessity.
gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum
(Śrīmad-Bhāgavatam 5.5.18)
"One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.”
śārīrā mānasā divyā
vaiyāse ye ca mānuṣāḥ
bhautikāś ca kathaṁ kleśā
bādhante hari-saṁśrayam
(Śrīmad-Bhāgavatam 3.22.37)
“All the sufferings of mankind that come from the body, mind, demigods or the elements are never able to present obstacles for those who have taken full shelter under the lotus feet of Śrī Hari.”
The life of a devotee in whom Bhāva-bhakti has arisen is exceedingly pure, and their taste is always spotless.
arthendriyārāma-sagoṣṭhy-atṛṣṇayā
tat-sammatānām aparigraheṇa ca
vivikta-rucyā paritoṣa ātmani
vinā harer guṇa-pīyūṣa-pānāt
(Śrīmad-Bhāgavatam 4.22.23)
“A man whose heart is controlled by material sentiments has natural thirst towards that which satisfies his senses and that talk which is related to household affairs. One should not desire the association of materialists. One should not have taste in accepting even a little wealth from them. Such a liberated soul will not be satisfied with anything except tasting the nectar of the qualities of Śrī Hari in a solitary place.”
The truth concerning the goal and the means to attain it, Sādhya-sādhana-tattva
The condensed essence of all these instructions was spoken to Śrī Raghunātha Dāsa Gosvāmī by Śrīman Mahāprabhu, and has been recorded in the Śrī Caitanya-caritāmṛta:
hāsi' mahāprabhu raghunāthere kahila
“tomāra upadeṣṭā kari' svarūpere dila
'sādhya'-'sādhana'-tattva śikha iṅhāra sthāne
āmi tata nāhi jāni, iṅho yata jāne
tathāpi āmāra ājñā ya śraddhā yadi haya
āmāra ei vākye tabe kariha niścaya
grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe
bhāla nā khāibe āra bhāla nā paribe
amānī mānada hañā kṛṣṇa-nāma sadā la'be
vraje rādhā-kṛṣṇa-sevā mānase karibe
ei ta' saṅkṣepe āmi kailuṅ upadeśa
svarūpera ṭhāñi ihāra pāibe viśeṣa
(Śrī Caitanya-caritāmṛta Antya-līlā 6.233-238)
Smiling, Śrī Caitanya Mahāprabhu said to Raghunātha dāsa:
“I have already appointed Svarūpa Dāmodara Gosvāmī as your instructor. You may learn from him what your goal is and how to discharge it. Even I do not know as much as he. Still, if you want to take instructions from Me with faith, you may hear the following from Me. Do not discuss or hear mundane topics. You should not eat very palatable food, nor should you dress very nicely. Do not expect honour, but offer all respect to others. Always chant the holy name of Lord Kṛṣṇa, and mentally serve Śrī Śrī Rādhā and Kṛṣṇa in Vṛndāvana. These are My instructions in brief. Now you may get any special details about them from Svarūpa Dāmodara.”
In a very confidential manner, Śrīman Mahāprabhu gave Śrī Raghunātha Dāsa Gosvāmī these instructions, the process of Aṣṭa-kālīya-bhajana, that is, the method of how to remember the eight-fold sections of the daily pastimes of Śrī Rādhā-Kṛṣṇa. In this book, we will also describe other special instructions given to Śrī Svarūpa Dāmodara. The devotees should endeavour to make themselves qualified to receive these instructions.
The unflinching intelligence firstly holds Bhāva-bhakti as its goal by the firm cultivation of superlative and exclusive moods in the practice of Vaidhī-bhakti. Later, for the attainment of Prema-bhakti, this unflinching intelligence engages in Bhāva-bhakti. Such intelligence is called Nirbandhinī-mati or undivided attention. By continuously endeavouring with this Nirbandhinī-mati, one will very quickly attain perfection in Bhakti. Another name for this type of resolved intelligence is Yatnāgraha or intensive endeavour.
sad-dharmasyāvabodhāya
yeṣāṁ nirbandhinī matiḥ
acirād eva sarvārthaḥ
sidhyaty eṣām abhīpsitaḥ
(Śrī Nāradīya Purāṇa)
“Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal of life.”
Sādhakas should first take shelter of this Nirbandhinī-mati or unflinching devotion. It is not at all proper that the Sādhakas should become lax, abandoning their intensive endeavour.
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