Śrī Caitanya Śikṣāmṛta - First Chapter Sixth Shower
Sixth Shower
Discussion on Sādhana
So far we have discussed seven objects of proof (Prameyas) that were
established by the system of bona fide evidence (Pramāṇa). We also discussed
the relationship between the jīva and the Supreme Lord (Sambandha-tattva) from
this knowledge of reality, we said that the jīva, by forgetting his eternal
position as a servant of Kṛṣṇa, has fallen into the ocean of repeated birth and
death and is suffering by being burnt in the fire of the three-fold miseries.
How can this unhappiness be mitigated?
By deliberating on this, it becomes apparent that by again establishing
our relationship with Kṛṣṇa, all miseries will be dispelled and one will attain
supreme bliss.
Mistaken identity or Vivarta-vāda
The jīva is an eternally perfect spiritual entity. There is factually
no bondage or suffering for the jīva. Its only mistake is conceiving that the
body is the true self (ātmā) and this illusory misconception in the form of
Vivarta-vāda, occurs and torments the jīvas. The Māyāvādīs understanding of the
two examples; seeing a rope as a snake or mother of pearl as silver, given in
the Vedas of Vivarta, is flawed. Because of this error they have made the
mistake of misidentifying the existence of the jīva as being Brahma (the
supreme) who is under the grip of illusion. The Māyāvādīs say that the jīva is
really Brahma and it is only because of illusion we see it as a jīva. However, if one attains the mercy of a
bona fide spiritual master (Sad-guru), one can see the true path. One will
understand that the example given here is not at all in relation to the topic
of the existence or composition of the jīva; rather, this example is referring
to the jīva mistaking the gross and subtle material bodies for his true self,
thus being in the bodily conception of life (Dehātma-buddhi). In contrast to
Vivarta, when an object assumes another form, this is called a transformation
or Pariṇāma. By adding a transformative ingredient, milk becomes altered into
yogurt; this is an example of Pariṇāma.
atattvo ‘nyathābuddhir
vivartta ityudāhata
sattattvo ‘nyathā buddhir
vikāra iti śabdyate
“However, when an object is mistaken as another, which is not present,
this is called Vivarta-vāda. When it is changed into another substance then it
is called a transformation (Pariṇāma- vāda).”
Just as when there is no snake present, but one wrongly thinks a rope
to be a snake, or when there is no silver present, but one mistakenly considers
the shine of mother of pearl found in an oyster shell to be silver. In both these situations, a mistake has
been committed in the form of illusionary misidentification (Vivarta-bhrama). This
is where one has incorrectly considered something to be a different object. The
jīva is a pure, all-spiritual entity and factually is never bound by Māyā, but
because of the powerful influence of perverted material intelligence in the
form of this Vivarta-bhrama (illusionary misconception) the jīva imagines
himself to be something which he is factually not, that is, this gross material
body. The examples of Vivarta-vāda, such as mistaking a rope to be a snake or
the oyster shell to be silver, may be utilised when the Baddha-jīva is found in
such an misfortunate position.
sa eva yarhi prakṛter guṇeṣv abhiviṣajjate
ahaṅkāra-vimūḍhātmā kartāham iti manyate
tena saṁsāra-padavīm avaśo ’bhyetya nirvṛtaḥ
prāsaṅgikaiḥ karma-doṣaiḥ sad-asan-miśra-yoniṣu
(Śrīmad-Bhāgavatam 3.27.2-3)
“When the jīva comes out of the mother’s womb and becomes attached to
the three modes of material nature, he becomes bewildered and thinks in terms
of ‘I’ and ‘mine’ and thinks of himself as ‘I am the doer.’”
“Because of being controlled by the false-ego, the soul perceives
material happiness and attains material objects. Along with this, because of
faults in action, sometimes he takes birth in a good species such as a Brāhmaṇa
and sometimes in an inferior species such as a dog.”
The perversion of the
intelligence by such Vivarta-vāda will be dispelled when one obtains pure
instructions from a bona fide spiritual master. By this connection the
self-conception that “I am a servant of Kṛṣṇa,” strengthens and becomes
unflinching.
evaṁ gurūpāsanayaika-bhaktyā
vidyā-kuṭhāreṇa śitena dhīraḥ
vivṛścya jīvāśayam apramattaḥ
sampadya cātmānam atha
tyajāstram
(Śrīmad-Bhāgavatam
11.12.24)
“As Bhakti in the form of
worship of the spiritual master, thus a sober and learned person cuts down the
subtle body by the axe of knowledge and attains the wealth of the soul. Then
after abandoning the axe, one will attain Para-bhakti.”
Thus abandoning the desire for liberation and by performing devotional
service to Kṛṣṇa (Bhakti), the Vivarta-vāda intelligence will easily be
dispelled. By desiring mokṣa or liberation, one cannot perform the
Sādhana (means to achieve spiritual perfection) necessary to attain one’s
constitutional service (Sva-dharma); rather, an indirect and negative
cultivation of Sādhana is performed.
yastatu āśiṣa āśāste
na sa bhṛtyaḥ sa vai vaṇik
(Śrīmad-Bhāgavatam 7.10.4)
“One is simply a merchant who desires some material benefit in exchange
for devotional service.”
Thus it is seen that Bhakti is the one and only Sādhana or spiritual
practice to be undertaken. In recent times uninformed people neglect Bhakti or
they regard Jñāna or Karma as Sādhana (spiritual practice):
nālaṁ dvijatvaṁ devatvam ṛṣitvaṁ vā’surātmajāḥ
prīṇanāya mukundasya na vṛttaṁ na bahu-jñatā
na dānaṁ na tapo nejyā na śaucaṁ na vratāni ca
prīyate ’malayā bhaktyā harir anyad viḍambanam
(Śrīmad-Bhāgavatam 7.7.51-52)
“O sons of the demons! You cannot attain love of Śrī Kṛṣṇa by becoming
perfect Brāhmaṇas, demigods or great saints or by perfect etiquette or vast
learning. None of these are causes
of attaining love for Śrī Kṛṣṇa.”
“Not by charity, austerity,
sacrifice, cleanliness or vows within the Karma-kāṇḍa section of the Vedas, can
one satisfy Śrī Hari. The Lord is pleased by pure devotion. Without devotional
service, everything is simply a show.”
It is true that Jñāna and
Karma can assist Bhakti, but they are never to be considered the main focus of
Sādhana.
dāna-vrata-tapo-homa
japa-svādhyāya-saṁyamaiḥ
śreyobhir vividhaiś cānyaiḥ
kṛṣṇe bhaktir hi sādhyate
(Śrīmad-Bhāgavatam 10.47.24)
“Bhakti to Śrī Kṛṣṇa is
attained by giving charity, following vows, performing austerities and fire
sacrifices, by japa, study of Vedic texts, observance of regulative principles
and by the performance of many other auspicious practices.”
(Śrīla Viśvanātha Cakravartī explains the processes described here as
follows. Dāna: donations given to Lord Viṣṇu and His devotees; Vrata: observing
vows such as Ekādaśī; Tapas: renunciation of sense gratification for Kṛṣṇa’s
sake; Homa: fire sacrifices dedicated to Viṣṇu; Japa: privately chanting the
holy names of the Lord; Svādhyāya: study and recitation of Vedic texts such as
the Gopāla-tāpanī Upaniṣad.)
Bhakti is the only process to achieve the Lord (Abhidheya)
kṛṣṇa-bhakti haya abhidheya-pradhāna
bhakti-mukha-nirīkṣaka karma-yoga-jñāna
ei saba sādhanera ati tuccha
bala
kṛṣṇa-bhakti vinā tāhā dite
nāre phala
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.17-18)
“Devotional service to Kṛṣṇa
is the principle function of the living entity. There are different methods for
the liberation of the conditioned soul – Karma, Jñāna, Yoga and Bhakti – but
all are dependent on Bhakti. Without devotional service, all other methods for
spiritual self-realisation are weak and insignificant. Unless one comes to
devotional service of Lord Kṛṣṇa. Jñāna and Yoga cannot give the desired
results.”
kevala jñāna 'mukti' dite
nāre bhakti vinā
kṛṣṇonmukhe sei mukti haya
jñāna vinā
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.21)
“Speculative knowledge
(Jñāna) alone, without devotional service, is not able to give liberation. On
the other hand, even without Jñāna one can easily obtain liberation if one
engages in Sādhana-bhakti.”
'kṛṣṇa-nitya-dāsa'—jīva tāhā
bhuli' gela
ei doṣe māyā tāra galāya
bāndhila
tāte kṛṣṇa bhaje, kare
gurura sevana
māyā-jāla chuṭe, pāya kṛṣṇera
caraṇa
cāri varṇāśramī yadi kṛṣṇa
nāhi bhaje
svakarma karite se raurave
paḍi' maje
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.24-26)
“The living entity is bound
by the neck to the chain of Māyā because of forgetting that he is an eternal
servant of Kṛṣṇa. If someone engages in service to Kṛṣṇa and the spiritual
master, he becomes free of the clutches of Māyā and obtains the lotus feet of Kṛṣṇa.
If the followers of the Varṇāśrama system do not render transcendental service
to Kṛṣṇa, they fall into hell.”
mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ
saha
catvāro jajñire varṇā guṇair
viprādayaḥ pṛthak
ya eṣāṁ puruṣaṁ sākṣād
ātma-prabhavam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ
(Śrīmad-Bhāgavatam 11.5.2-3)
“Each of the four varṇas
(social orders) was born from the universal form of the Supreme Lord; the face
(the Brāhmaṇas), the arms (the kṣatriyas), the thighs (the Vaiśyas) and the
feet (the Śūdras). Thus the four āśramas (spiritual orders) were also
generated. The Gṛhasthas came from the loins, the Brahmacārīs from the heart,
the Vānaprasthas from chest and the Sannyāsīs from the forehead. One accepts a
birth into the appropriate varṇa, corresponding to the particular mode of
nature that is predominant within them.”
jñānī jīvan-mukta-daśā pāinu
kari, māne
vastutaḥ buddhi 'śuddha'
nahe kṛṣṇa-bhakti vine
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.29)
“The Jñānīs consider that
they have reached the liberated platform (Jīvan-mukta); however, their
intelligence is not purified without engaging in Kṛṣṇa's devotional service.”
Without Bhakti, other
processes like Karma, Yoga and Jñāna are fruitless
Śrīman Mahāprabhu said that
because Karma, Aṣṭāṅga-yoga (the eight-fold process of Yoga) and Jñāna are
described as Sādhana in a few scriptures, people with small intelligence, not
able to understand the inner intention of those scriptures, accept these as
being the main Sādhana or Abhidheya. There are many different levels of
qualification amongst human beings and they are of two principle varieties:
Pravṛtta (inclined towards material enjoyment) and Nivṛtta (inclined towards
renunciation). Whatever Sādhana is being practiced by those persons, with the
intention of taking them to a higher position, is only a gauṇa or secondary
Sādhana; it is not the real or main Sādhana or Abhidheya. The fruit of the
practice of these secondary Sādhanas is just to elevate one to the next stage
of development. Therefore, in terms of the greatness of the attainment of the
Supreme (Bṛhat-tattva), the fruits given by these secondary Sādhanas are
practically worthless and insignificant. Without having Bhakti as the goal,
such paths as Yoga, Jñāna and Karma do not have the Śakti to independently give
any results.
ṣaḍ-varga-saṁyamaikāntāḥ
sarvā niyama-codanāḥ
tad-antā yadi no yogān
āvaheyuḥ śramāvahāḥ
(Śrīmad-Bhāgavatam 7.15.28)
“Even Yoga as a method of
purification, is not a good arrangement, because all of the rules and
inspiration towards Vedic rituals are performed only with the intention of
controlling the five senses and the mind. So even if it is performed in a way
that is favourable towards Bhakti, then such practice of Yoga is simply a
troublesome burden and gives no result at all.”
If these various practices
have the performance of Kṛṣṇa-bhakti as their ultimate intention, then they are
able to bestow some secondary results. The practice of Jñāna alone cannot
bestow Mukti or liberation. With the help of Bhakti, one obtains
Sambandha-jñāna (knowledge about the relationship between Kṛṣṇa, the Supreme
Personality, and other living entities). Mukti (liberation) is a
preliminary result of this Sambandha-jñāna.
Bhakti can easily give the secondary and insignificant fruit of Mukti
within the practice of Jñāna. In relation to Karma, any activity mentioned in
the scriptures, which is to be performed within the confines of the four varṇas
and āśramas, is called Dharma. This can be called Trai-vargika dharma, as it
deals with the three goals of life known as Dharma (religiosity), Artha
(economic development) and Kāma (sense gratification). This topic will be more elaborately explained in
the second chapter. In this regard, Śrīman Mahāprabhu has instructed that those
inclined towards worldly enjoyment can get strength by practicing the principal
rules of Vaidhī-bhakti, as well as easily maintaining the body and family.
Therefore, those who are materially inclined and who follow the system of Varṇāśrama,
with Kṛṣṇa-bhakti as their final goal, are qualified for Śuddha-bhakti.
However, those who are situated in the system of Varṇāśrama, but who do not
practice Bhakti, then even though they follow their prescribed duties, go to
hell.
There is a full discussion
on the topic of Sādhana-bhakti in the third chapter. When Vaidhī-sādhana-bhakti
becomes Śuddha-bhakti, then one becomes qualified for the practice of
Sādhana-bhakti, which leads to the stage of Prema.
Prema is an eternally perfected substance
The Prema that the jīva has towards the Supreme is the naturally
occurring Dharma of the jīva. That Prema is the factual ultimate attainment or
Sādhya.
An argument may arise that if this ultimate attainment of Prema is an
eternally occurring perfected substance, then how can it be a Sādhya?
With regard to this topic, Śrīman Mahāprabhu has said:
ebe sādhana-bhakti-lakṣaṇa śuna, sanātana
yāhā haite pāi kṛṣṇa-prema-mahā-dhana
(Śrī Caitanya-Caritāmṛta
Madhya-līlā 22.104)
“My dear Sanātana, please
now hear the symptoms of Sādhana-bhakti (devotion at the stage of practice). By
this practice, one can attain Prema, the highest perfection and the most
desirable treasure.”
śravaṇādi-kriyā—tāra
'svarūpa'-lakṣaṇa
'taṭastha'-lakṣaṇe upajaya
prema-dhana
nitya-siddha kṛṣṇa-prema
'sādhya' kabhu naya
śravaṇādi-śuddha-citte
karaye udaya
(Śrī Caitanya-Caritāmṛta
Madhya-līlā 22.106-107)
“The spiritual activities of
hearing, chanting, remembering and so forth are the internal characteristics of
such Sādhana-bhakti. The marginal characteristic is that it awakens the wealth
of Prema for Kṛṣṇa. Pure love for Kṛṣṇa is eternally established within the
jīvas. It is not something to be gained from outside. When the heart is
purified by hearing and chanting, it naturally awakens.”
The essence of these instructions by Śrīman Mahāprabhu is that Prema is
a perfect substance. When the jīva is bewildered by the deluding potency of
Māyā, the jīva may exhibit some secondary or external symptoms of Prema. At
this stage, the internal symptoms have not yet awoken. The internal symptom
(Svarūpa-lakṣaṇa) of Sādhana-bhakti is the performance of activities such as
hearing, chanting and remembering the name, forms, qualities and pastimes of
Śrī Kṛṣṇa.
śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye ’dhītam uttamam
(Śrīmad-Bhāgavatam 7.5.23-24)
Śrī Prahlāda Mahārāja said:
“The following nine processes are accepted as pure devotional service:
hearing and chanting about the transcendental holy name, form, qualities,
paraphernalia and pastimes of Lord Viṣṇu; remembering them; serving the lotus
feet of the Lord; offering Him respectful worship with sixteen types of
paraphernalia; offering Him prayers; becoming His servant; considering Him
one’s best friend; and surrendering everything unto Him (in other words,
serving Him with the body, mind and words.) One who has dedicated his life to
the service of Kṛṣṇa through these nine methods should be understood to be the
most learned person, for he has acquired complete knowledge.”
By the gradual performance of this Sādhana-bhakti, the marginal
symptoms (Taṭastha-lakṣaṇa) of that Prema will first manifest like concealed
fire (as fire is always inherent within wood) and when one attains freedom from
the subtle body, or upon the attainment of Vastu-siddhi (perfect, eternal
spiritual form), the Svarūpa-lakṣaṇa or intrinsic qualities of Prema, will
appear. Thus Prema is a perfected substance. It is never produced or created by
the performance of Sādhana; rather, it is awakened within the purified heart by
hearing and chanting. Therefore, it is clear that the performance of Sādhana is
essential.
This Sādhana-bhakti is of two types: Vaidhī-sādhana-bhakti and
Rāgānugā-sādhana-bhakti. Śrīman Mahāprabhu said:
ei ta’ sādhana-bhakti—dui ta' prakāra
eka 'vaidhī bhakti', 'rāgānugā-bhakti' āra
rāga-hīna jana bhaje śāstrera ājñāya
'vaidhī-bhakti' bali' tāre sarva-śāstre gāya
(Śrī Caitanya-Caritāmṛta Madhya-līlā 22.108-109)
“There are two processes of practical Sādhana-bhakti. One is regulative
devotional service (Vaidhī-bhakti) and the other is spontaneous devotional
service (Rāgānugā-bhakti). Those who have not attained Rāga for the feet of Śrī
Kṛṣṇa should perform regulative devotion (Vaidhī-bhakti).”
Vaidhī-bhakti
When the conditioned soul has a profound attraction for any object
other than Śrī Kṛṣṇa, then in such a condition, the person who desires his own
welfare should perform Bhajana to Kṛṣṇa according to the injunctions of the
scriptures. This type of Bhajana is called Vaidha-bhajana. By accepting the
words of scripture as authority and performing activities from the perspective
of what they delineate as prescribed or forbidden, is the first step on the
path of auspiciousness. At this stage the stimulus for performing
devotional service is faith in the instructions of the scriptures. At first,
the Śraddhā is pliant or soft, then it becomes stronger, and finally it becomes
unflinching and at that stage it gives the fruit of perfection. In the
association of Sādhus, Śraddhā gradually becomes unflinching according to the
following sequence: Niṣṭhā, Ruci, Āsakti and the stage of Bhāva. At this stage,
Vidhi (regulative devotion) also assumes a most astonishing form and then the
Sādhaka is able to understand that Śrī Kṛṣṇa is the only real object of
constant remembrance and He should never be forgotten at any stage. All the
other rules and prohibitions are there only to support these two principles.
smartavyaḥ satataṁ viṣṇur
vismartavyo na jātucit
sarve vidhi-niṣedhāḥ syur
etayor eva kiṅkarāḥ
(Śrī Caitanya-Caritāmṛta Madhya-līlā 22.113, quoted from Śrī Padma Purāṇa)
“Śrī Kṛṣṇa should always be remembered and never forgotten. All the
rules and prohibitions mentioned in the śāstras are the servants of these two
principles.”
At this point in the practice of Sādhana-bhakti, the devotee abandons
Niyamāgraha (excessiveness or neglect in following the rules and prohibitions
of Sādhana-bhakti) and according to his qualification rejects some of these
rules and begins to follow some activities that were previously forbidden, but
now assist in remembering these two essentials.
sve sve ’dhikāre yā niṣṭhā
sa guṇaḥ parikīrtitaḥ
karmaṇāṁ jāty-aśuddhānām
anena niyamaḥ kṛtaḥ
guṇa-doṣa-vidhānena
saṅgānāṁ tyājanecchayā
(Śrīmad-Bhāgavatam 11.20.26)
“It is firmly declared that the steady adherence of transcendentalists
to their respective spiritual positions constitutes real piety and that sin
occurs when a transcendentalist neglects his prescribed duty. One who adopts
this standard of piety and sin, sincerely desiring to give up all past
association with sense gratification, is able to subdue materialistic
activities, which are by nature impure.”
Śrīman Mahāprabhu has mentioned the sixty-four limbs of Sādhana-bhakti
in the Caitanya-caritāmṛta (Madhya-līlā 22.115–28) in the following manner:
(1) One should accept the
shelter of the lotus feet of a bona fide spiritual master. (2) One should
accept initiation from the spiritual master. (3) One should serve the spiritual
master with great faith and devotion. (4) One should receive instructions and
inquire from the spiritual master on the path of devotion. (5) One should
follow in the footsteps of the great ācāryas (teachers) under the direction of
the spiritual master. (6) One should be prepared to give up one’s material
enjoyment for the satisfaction of Śrī Kṛṣṇa and accept anything for His
satisfaction. (7) One should reside in a sacred place of pilgrimage associated
with Śrī Kṛṣṇa. (8) One should accept only what is necessary to maintain one’s
life. (9) One should observe the fasting days associated with Śrī Kṛṣṇa such as
Ekādaśī. (10) One should offer respect to sacred trees like the Banyan and
Dhātrī, worship the cows, Brāhmaṇas and Vaiṣṇavas. (11) One should avoid
offenses against devotional service and the holy name. (12) One should rigidly
give up the association of non-devotees. (13) One should not accept too many
disciples. (14) One should abandon partially reading and explaining too many
different scriptures. (15) One should be equal in both gain and loss. (16) One
should not be under the spell of lamentation in loss or jubilation in gain. (17)
One should not worship or disrespect the demigods or other scriptures. (18) One
should not tolerate blasphemy of Viṣṇu and the Vaiṣṇavas. (19) One should not
listen to, or speak topics unassociated with the service of Śrī Hari, Guru and
the Vaiṣṇavas. (20) One should not
give suffering to other living entities, however insignificant, by mind or
words. (21) One must hear topics of Śrī Hari. (22) One must chant the holy name
of the Lord. (23) One must remember Him. (24) One must worship Him. (25) One must
offer prayers to Him. (26) One must render personal service to the
Deities. (27) One must become His servant. (28) One must become His
friend. (29) One must surrender everything including oneself to Him. (30) One
must dance before the Deity. (31) One must sing before the Deity. (32) One must
open one’s mind to the Lord. (33) One should bow down immediately upon seeing
the Deity, the spiritual master or the Vaiṣṇavas. (34) One should immediately
rise from one’s seat upon seeing them to offer respect. (35). One should follow
them in procession. (36) One should visit a Viṣṇu temple and holy places of
pilgrimage. (37) One must circumambulate the temple. (38) One should
recite prayers. (39) One should chant the holy name softly (Japa). (40) One
should perform congregational chanting of the name (Saṅkīrtana). (41) One
should smell the flowers and garlands that have been offered to the Deity and
the spiritual master. (42) One must eat the remnants of Mahā-prasāda (food
offered to the Deities). (43) One
must attend the Ārati and other special festivals of the Lord. (44) One should
look upon the Deity. (45) One should offer one’s favourite possessions to the
Deity. (46) One should deeply meditate on Śrī Kṛṣṇa. Śrī Bhagavān is very eager
to see His devotees render service to Tadīya (that which belongs or is related
to Him). These include the following four. (47) One should perform the service
of Tulasi. (48) One should serve Vaiṣṇavas. (49) One should serve Mathurā. (50)
One must hear about the Lord and His pastimes from Śrīmad-Bhāgavatam. (51) One
should endeavour by all means to satisfy Lord Kṛṣṇa. (52) One should feel
oneself to be the recipient of the mercy of the Lord. (53) During Janmāṣṭamī
(the time of Kṛṣṇa's appearance in this world) and other such special days, one
should observe a special ceremony with devotees. (54) One should fully
surrender to the Lord in all respects. (55) One should follow the vows of
Cāturmāsya and the month of Kārtika. (56) One should decorate the body with
tilaka, which is the sign of the Vaiṣṇavas. (57) One should decorate the body
with the syllables of the holy name. (58) One must accept the flower garlands
offered to the Deity. (59) One should drink the Caraṇāmṛta (water from the
bathing of the Deities). (60) One should associate with devotees who are
considered more advanced than oneself, affectionate, and aspiring towards the
same goal. (61) One should engage in Saṅkīrtana (congregational chanting) of
the holy name of the Lord. (62) One should relish the meaning of the
Śrīmad-Bhāgavatam with Rasika devotees. (63) One should live in the
jurisdiction of the Dhāmas such as Vṛndāvana and Mathurā. (64) One should
worship the Deity with great faith and devotion.
The last five of these limbs
of devotion are considered the best of all of the sixty limbs of
Sādhana-bhakti. If one performs even a small portion of these five limbs
without offense then one attains Kṛṣṇa-prema.
Divisions of stages
Of these sixty-four limbs of
devotion, the nine beginning with Śravaṇa, Kīrtana, etc., are considered
prominent, while the others are included within them. The first ten limbs of
Sādhana-bhakti are considered the gateways to devotion. The next five limbs are
forbidden acts, which are unfavourable to Bhakti, and five more are the
acceptance of that which nourishes Bhakti. Of these, limbs such as the service
of cows, Brāhmaṇas, trees such as the Banyan and Dhātrī, are social requisites,
which are favourable for the discharge of devotion in the beginning stages. The
final five limbs of devotion are most important, which is why they have been
mentioned twice, and according to one’s maturity in Sādhana, special emphasis
will be given in their practice.
The secret of Sādhana
There is one secret concerning Sādhana. Knowledge in relation to
Bhagavān, Bhakti and renunciation of sense objects, these three equally
increase with one’s advancement in devotion.
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam
(Śrīmad-Bhāgavatam 11.2.42)
“With each morsel of food that a hungry person eats, he simultaneously
experiences satisfaction, nourishment and relief from hunger. Similarly a
surrendered devotee, who is engaged in the performance of Bhakti,
simultaneously realises his worshipful deity, strengthens his relationship with
that deity and becomes detached from this temporary world and material
relationships.”
Where we see a break in this principle, then we must know for certain
that there must be some defect in the performance of Sādhana.
devarṣi-bhūtāpta-nṛnāṁ pitṝṇāṁ
na kiṅkaro nāyamṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
(Śrīmad-Bhāgavatam 11.5.41)
“One who has taken complete shelter of Bhagavān Mukunda and who is
affectionate towards the surrendered is not indebted to the demigods, to his
forefathers, to ordinary living entities or to relatives and guests. He is not
subordinate to anyone other than Mukunda.”
At every stage, it is not possible to be saved from falling due to
obstacles on the path, unless one receives the mercy of Guru and the
association of the Vaiṣṇavas. Śrīman Mahāprabhu has said:
'eka' aṅga sādhe, keha sādhe 'bahu' aṅga
'niṣṭhā' haile upajaya premera taraṅga
(Śrī Caitanya-Caritāmṛta Madhya-līlā 22.134)
“When one is firmly fixed in one, or in many processes of devotional
service, the waves of love of Godhead will awaken.”
Some devotees practice one limb of Sādhana and others practice many
limbs of Sādhana. Both types of devotees who practice with strong determination
(Niṣṭhā) achieve the perfection of Prema. Śrīman Mahāprabhu has given the
examples of those who follow only one limb of Sādhana, such as Parīkṣit
Mahārāja (hearing or Śravaṇa), Śukadeva (chanting or kīrtana), Prahlāda
(remembering or Smaraṇa), Lakṣmī (serving the lotus feet or Pāda-sevana), Pṛthu
Mahārāja (worship or Arcana), Akrūra (offering prayers or Vandana), Hanumān
(servitude or dāsya), Arjuna (friendship or sakhya) and Bali Mahārāja (complete
self-surrender or Ātma-nivedana). An example of a Sādhaka who followed many
limbs of devotion is that of Ambarīṣa Mahārāja.
A paramahaṁsa is not without regulation
As long as the heart of the Sādhaka is affected by desires to enjoy
during the time of Sādhana, then he should remain dependent upon the system of
Varṇāśrama-dharma. Those persons, who have completely rejected all material
desires, in their performance of Sādhana, by following the rules of the
scriptures, become intent on that Sādhana and become free from three types of
debt.
devarṣi-bhūtāpta-nṛnāṁ pitṝṇāṁ
na kiṅkaro nāyamṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
(Śrīmad-Bhāgavatam 11.5.41)
“One who has taken complete shelter of Bhagavān Mukunda, who is
affectionate towards the surrendered, is not indebted to the demigods, to his
forefathers, to ordinary living entities or to relatives and guests. He is not
subordinate to anyone other than Mukunda.”
kāma tyaji' kṛṣṇa bhaje śāstra-ājñā māni'
deva-ṛṣi-pitrādigera kabhu nahe ṛṇī
(Śrī Caitanya-Caritāmṛta Madhya-līlā 22.136)
“If a person gives up all material desires and completely engages in
the transcendental loving service of Kṛṣṇa, as enjoined in revealed scriptures,
he is never indebted to demigods, sages or forefathers.”
When a Sādhaka progresses from Vaidha-dharma (practice of devotion
which is dependent upon the injunctions of the scriptures) to Niṣkāma-sādhana
(spiritual practice free from material desires), the inclination to commit
forbidden action is no longer present within the mind of such a devotee. In fact, it is impossible for a pure
Sādhana-bhakta to perform sinful activity. However, if he inadvertently
performs some sinful activity, then it is not necessary for him to perform
atonement mentioned in the ritualistic process of Karma.
sva-pāda-mūlam bhajataḥ
priyasya
tyaktānya-bhāvasya hariḥ
pareśaḥ
vikarma yac cotpatitaṁ
kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ
(Śrīmad-Bhāgavatam 11.5.42)
“It is not possible for
those Premī-bhaktas who engage in Bhajana to the lotus feet of their most dear
Śrī Kṛṣṇa with Ananya-bhāva, having given up all other thoughts, faiths and
activities, to engage in sinful activities. However, if somehow or other they
do, then by sitting in their heart, Śrī Hari cleans everything and makes their
hearts pure.”
Knowledge (Jñāna) and
renunciation (Vairāgya) are not limbs or stages of devotion
Some think that it is only
proper to begin the practice of Sādhana after first acquiring knowledge and
practicing renunciation, but this is incorrect. Śrīman Mahāprabhu has
stated that Jñāna and Vairāgya are not limbs of devotion:
jñāna-vairāgyādi—bhaktira
kabhu nahe 'aṅga'
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.145)
“The path of speculative
knowledge and renunciation is never a limb of devotional service.”
Bhakti is an independent
activity. The activities of Jñāna and Vairāgya are likened to servants situated
at a great distance from their mistress, the great queen named Bhakti-devī, the
personification of devotion.
tasmān mad-bhakti-yuktasya
yogino vai mad-ātmanaḥ
na jñānaṁ na ca vairāgyaṁ
prāyaḥ śreyo bhaved iha
(Śrīmad-Bhāgavatam
(11.10.31)
“Therefore, for a devotee
whose mind is fixed on Me and is engaged in My loving service, then neither
Jñāna or Vairāgya are helpful in devotion.”
Good qualities like
non-violence, morality and avoidance of sinful acts are naturally associated
with Bhakti. It is unnecessary for any separate instructions or
endeavours to attain them.
Rāgānugā-bhakti
Śrī Caitanya Mahāprabhu said:
vaidhī-bhakti-sādhanera kahiluṅ vivaraṇa
rāgānugā-bhaktira lakṣaṇa śuna, sanātana
rāgātmikā-bhakti—'mukhyā' vraja-vāsī-jane
tāra anugata bhaktira 'rāgānugā'-nāme
(Śrī Caitanya-caritāmṛta Madhya-līlā 22.148-149)
“O Sanātana! I have now
described Vaidhī-bhakti. Now hear from Me about spontaneous devotional service
(Rāgānugā-bhakti) and its symptoms. The eternal residents of Vṛndāvana such as
Śrīdāma, Vasudāma, Śrī Nanda-Yaśodā and Śrī Lalitā-Viśākhā are attached to Kṛṣṇa
spontaneously in devotional service, which is called Rāgātmikā-bhakti. When a
devotee follows in the footsteps of the service moods of these devotees of Vṛndāvana,
his devotional service or Sādhana-bhakti is called Rāgānugā-bhakti.”
iṣṭe 'gāḍha-tṛṣṇā'—rāgera
svarūpa-lakṣaṇa
iṣṭe 'āviṣṭatā'—taṭastha-lakṣaṇa
kathana
rāgamayī-bhaktira haya
'rāgātmikā' nāma
ta-hā śuni' lubdha haya kona
bhāgyavān
lobhe vraja-vāsīra bhāve
kare anugati
śāstra-yukti nāhi
māne—rāgānugāra prakṛti
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.151-153)
“The primary characteristic
of this Rāga-bhakti is a deep thirst to serve one’s deity, namely Śrī Kṛṣṇa and
deep attachment for Him is a marginal characteristic. Thus, devotional service
that consists of Rāga (deep attachment) is called Rāgātmika-bhakti. If a
Sādhaka, upon hearing of the services of these Rāgātmika-bhaktas and their
attachment to Śrī Kṛṣṇa develops a greed to serve as they do within his heart,
then he is considered to be most fortunate. Then he begins to follow in the
footsteps of these Vrajavāsīs. The nature of such a Rāgānugā-sādhaka is that he
does not depend on the injunctions or reasoning of śāstra.”
bāhya, antara,—ihāra dui ta'
sādhana
'bāhye' sādhaka-dehe kare
śravaṇa-kīrtana
'mane' nija-siddha-deha
kariyā bhāvana
rātri-dine kare vraje kṛṣṇera
sevana
(Śrī Caitanya-caritāmṛta
Madhya-līlā 156-157)
“There are two processes of
Sādhana by which one may execute this Rāgānugā-bhakti – external and internal. The
external practice of such a Sādhaka is that with his physical body, he engages
in hearing and chanting. However, within his mind, he performs
“Abhyantara-sādhana” or the internal practice of thinking of his internally
conceived spiritual body, and with this he serves Śrī Kṛṣṇa and His beloved
eternal associates. Rāgānugā-sādhana requires the performance of both types of
Sādhana.”
nijābhīṣṭa kṛṣṇa-preṣṭha pācheta' lāgiyā
nirantara sevā kare antarmanā hañā
(Śrī Caitanya-caritāmṛta Madhya-līlā 22.160)
“Actually the inhabitants of Vṛndāvana are very dear to Kṛṣṇa. If one
wants to engage in spontaneous loving service, he must follow the inhabitants
of Vṛndāvana and constantly engage in devotional service within his mind.”
dāsa-sakhā-pitrādi-preyasīra gaṇa
rāga-mārge nija-nija-bhāvera gaṇana
(Śrī Caitanya-caritāmṛta Madhya-līlā 22.162)
“Kṛṣṇa has many types of devotees – some are servants (Dāsya), some are
friends (Sakhya), some are parents (Vātsalya) and some are conjugal lovers (Śṛṅgāra).
The Rāgānugā-sādhakas who practice the above mentioned Sādhana, being situated
in one of these four attitudes of spontaneous love; they achieve love for the
lotus feet of Śrī Kṛṣṇa.”
ei mata kare yebā rāgānugā-bhakti
kṛṣṇera caraṇe tāṅra upajaya 'prīti'
prīty-aṅkure 'rati', 'bhāva'—haya dui nāma
yāhā haite vaśa hana śrī-bhagavān
(Śrī Caitanya-caritāmṛta Madhya-līlā 22.164-165)
“If one engages in Rāgānugā-bhakti to the Lord, his affection for the
lotus feet of Kṛṣṇa gradually increases. The first sprout from the seed of
affection is called Rati or Bhāva. This finally matures into the awakening of
Prema. Śrī Kṛṣṇa comes under the control of such attachment.”
yāhā haite pāi kṛṣṇera
prema-sevana
eita' kahiluṅ
'abhidheya'-vivaraṇa
(Śrī Caitanya-caritāmṛta
Madhya-līlā 22.162)
“That devotion by which one
can attain loving service to the Lord is called Abhidheya. It is rarely
attained.”
After showing the difference
between Vaidhī-sādhana-bhakti and Rāgānugā-sādhana-bhakti, Śrīman Mahāprabhu
concluded his discussion of Abhidheya (the process) or Sādhana-tattva. In the
fourth chapter, Rāgānugā-bhakti will be described in a more expanded manner.
Sequential attainment is
the path of auspiciousness
Those, whose knowledge of
tattva has not matured, state that there is no necessity of Sādhana to achieve
Bhakti. However there is evidence that such people either prefer the system of
Varṇāśrama-Dharma or they fake artificial symptoms of Prema-bhakti (loving
devotion). Yet, we see in the instructions to Bhakti, that a sequential
advancement of one’s life is very fruitful. First a person should attain
steadiness in good conduct and religiosity by practicing Varṇāśrama. Then
he must gradually progress to the next stage, which is the practice of
Vaidhī-bhakti. Finally, with the attainment of Prema, one’s life will achieve
completeness.
satāṁ prasaṅgān mama
vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ
kathāḥ
taj-joṣaṇād āśv
apavarga-vartmani
śraddhā ratir bhaktir
anukramiṣyati
(Śrīmad-Bhāgavatam 3.25.25)
“In the association of pure
devotees, there are powerful discussions that illuminate My heroic deeds and
that are pleasing to both the ear and the heart. By hearing these narrations,
one quickly proceeds along the path of the removal of ignorance (Avidyā-nivṛtti),
which is the sequential development of Śraddhā, Rati and Prema-bhakti.”
According to the degree that
an individual has achieved a superior qualification, then there must be some
change in the position of their life and behaviour.
Fruitive activity (Karma)
is not the Dharma of the soul
Some think that by following
this progressive path of Bhakti they will actually become degraded. However, to
say that the goal of a farmer, government worker, administrator, shopkeeper,
clerk or a priest is to gradually become elevated, finally reaching the state
of a Brāhmaṇa and then ultimately achieving the state of Brahma (liberation)
along with Sannyāsa, is only cheating one’s self.
Such religious life only pertains to advancement on a material level.
So even though it promises improvement for the soul, it is completely unable to
do so. However, Śrīman Mahāprabhu has given instructions solely for going
beyond such a mundane or earthly lie to easily obtain real spiritual life.
matir na kṛṣṇe parataḥ svato vā
mitho ’bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
(Śrīmad-Bhāgavatam 7.5.30)
“Materialistic persons, who are too much engaged in material enjoyment
and who do not know anything beyond their material experiences, are carried by
the whims of material nature. They live a life characterised by chewing the
chewed and they are controlled by their uncontrolled senses. Thus they go down
to the darkest regions of hellish life.”
Real improvement in life is only by Sādhana-bhakti
By following Varṇāśrama-dharma, the body is easily maintained. By Yoga,
the mind is elevated; however, by Sādhana-bhakti the soul is elevated. If a
Sādhaka does not become a great farmer, a expert businessman or a clever
warrior, then still he can, according to his qualification, live a faultless
life and become a perfect human being. In the same way, a king’s military
advisor may not be expert at firing a rifle or cannon, but still he can make
military arrangements for the soldiers; in the same manner, whoever is able to
always see the superior position of a Sādhaka-bhakta, that person is factually
intelligent. He has definitely attained the mercy of Bhagavān.
yadā yasyānugṛhṇāti
bhagavān ātma-bhāvitaḥ
sa jahāti matiṁ loke
vede ca pariniṣṭhitām
(Śrīmad-Bhāgavatam 4.19.43)
“When Bhagavān (who is
pleased by seeing the surrender and service of the jīva), blesses someone, then
he can abandon worldly obligations and duties of this world, the materialistic
ritualistic activities mentioned in the Karma-kāṇḍa section of the Vedas and
all material attachment. He abandons dependence on society and
scriptural regulations and because of being inspired in devotion, whatever he
does, appears most beautiful.”
ye vā mayīśe kṛta-sauhṛdārthā
janeṣu dehambhara-vārtikeṣu
gṛheṣu jāyātmaja-rātimatsu
na prīti-yuktā yāvad-arthāś ca loke
(Śrīmad-Bhāgavatam (5.5.3)
“Those persons who accept loving service towards Me, the Supreme Lord,
as the supreme spiritual attainment, have no interest in talking with those who
are busy maintaining their bodies, eating, sleeping, mating and defending. They
are not attached to their homes, which are filled with loving relatives, their
children, wife, friends or wealth. They remain unattached to that which is
related to the maintenance of their bodies.”
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