Sri Caitanya-SikSamRta 1/8



Some extracts from

The First Rainfall of Nectar
from

SRI SRI CAITANYA SIKSAMRTA 

THE NECTAREAN INSTRUCTIONS OF LORD  CAITANYA

BY SRILA BHAKTIVINODA THAKURA  

Translated by Sripad Pujya Bhanu Swami Maharaja

Book:

Older draft versions of this book, available online:

CHAPTER  ONE  (The First Rainfall of Nectar)

PART ONE (The First Shower: Obeisances to Their Lordships Sri Sri Radha Krsna)

Footnote 8

One who is sufficiently intelligent should use the human form of body from the very beginning of life--in other words, from the tender age of childhood--to practice the activities of devotional service, giving up all other engagements.  The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service.  Even a slight amount of sincere devotional service can give one complete perfection. 
S.B.7.6.1

Footnote 9

  • Sense gratification is available even in the most abominable species of life, whereas 
  • Krsna consciousness is possible only for a human being.  
S.B.11.9.29

p.4

According to their condition of life, people attempt to please the Lord for four reasons: 
  1. from fear
  2. from desire for material enjoyment, 
  3. from sense of duty or gratitude, or 
  4. from genuine attraction. (raga)
versus BG 7.16:

O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me:
  1. the distressed, 
  2. the desirer of wealth, 
  3. the inquisitive, and 
  4. he who is searching for knowledge of the Absolute.

p.5

  • Those who worship the Lord according to raga are real worshippers. 
  • Those who take to worship of the Lord from fear, desire, or duty are not on such a pure level.  
The living entity and the Lord have a deep relationship. When raga appears, this relationship becomes manifest. This relationship is eternal no doubt, but for the materially bound-up soul, it remains hidden. But given the right opportunity, it manifests. Just as fire appears by striking a match or a flint, by sadhana (devotional practice), this relationship makes its appearance

p.6

When intelligence becomes clear, the devotee gives up fear and desire; duty or gratitude becomes the sole motive. Yet, as long as raga towards the Lord does not appear, the devotee should not give up worship according to a sense of duty

From the sense of duty two standards arise:
  1. to respect the rules (vidhi) and 
  2. to avoid breaking the rules (nisedha). 
Following the scriptures with a sense of reverence for the vidhi and nisedha (rules) is known as vaidhi bhakti (regulative devotional service). This type of bhakti is impelled by a sense of duty. 

p.8

When inhabitants in various countries surpass the uncivilized stage and progress to 
  1. the civilized stage, 
  2. the scientific stage, 
  3. the moral stage and 
  4. then the devotional stage, 
they will develop differences in language, dress, food, and mentality. This gives rise to difference in the mode of worship of God. Considering the matter objectively, there is no harm in secondary differences. If there is agreement concerning the essential nature of God and His worship, there should be no obstacle in attaining the same result. Mahaprabhu therefore has instructed that we should teach everyone to worship the pure form of the Lord, but at the same time we should not criticize others' modes of worship.

Because of the above reasons, we see the following diversity amongst the religions of various countries:
  1. Difference of teachers or prophets;
  2. Difference in worshipper's mentality and consequent expression of reverence;
  3. Difference in procedures of worship, or ritual;
  4. Difference in conceptions of God; and
  5. Difference in God's name and God's statements because of the variation in language.

p.9

It is imperative that the people of a specific country give proper respect to their native saints, but no one, although they made hold a particular belief for their spiritual progress, should go to other places and preach that what their teachers have taught is superior to all other teachings. This gives no benefit at all to the world.
You will also discover the different conceptions concerning the object of worship. 
  • Some people, overcome with devotion in their hearts, establish the form of the Lord in their soul, in their mind and finally in the external world. Understanding that such a Diety form is non-different from the Lord within, they worship that Diety form
  • In some religions, because of the greater emphasis on logic, the worshipper simply forms a conception of God in the mind, and worships it. The worshipper does not accept an external form of God
  • In reality, however, all these conceptions are forms of the Lord.
However, it is improper and detrimental to argue over these differences. If you go to someone else's place of worship, you should think: 
  • "I offer respect to the form I see here, and
  •  pray to the Lord in this new form that He may increase my love for the Him in the form to which I am accustomed"   

p.10

Those who, instead, criticize other systems of worship and show envy, hatred, and violence are worthless and foolish. The more they indulge in such useless quarrelling, the more they betray the very goal of their religion. 
However, if people see a real fault, they should not simply accept it. It is beneficial if they attempt to correct the fault in the proper way. 

Footnote 17

There are five branches of irreligion:  
  1. Religious principles that obstruct one from following his own religion are called vidharma.  
  2. Religious principles introduced by others are called para dharma.  
  3. A new type of religion created by on who is falsely pruned and who opposes the principles of the Vedas is called upadharma.  And 
  4. interpretation by one’s jugglery of words is called chala dharma
  5. A pretentious religious system manufactured by one who willfully neglects the prescribed duties of his order of life is called abhasa.  
One who is aware of real religious life must abandon these five as irreligious.
S.B.7.15.12‑14
Devotees know religions that are filled with 
  1. atheism, 
  2. skepticism,
  3. (polytheism - not mentioned here?) 
  4. materialism, 
  5. pantheism and 
  6. impersonalism 
to be 
  • false religions, 
  • anti-religious movements, or 
  • perverted religions, 
and they understand that their followers are unfortunate. The devotees must try to protect the living entities from these false religions which are, by their very nature, contrary to love.

p.11

Pure love is the eternal function of the soul.  That pure love is love of Krsna (Krsna prema). This prema cannot exist without (i.e. the quality of love is) that 
  1. it takes shelter of one living entity: asraya (shelter/subject of prema, i.e. the heart of the soul), and 
  2. takes another living entity as its object: visaya (object of prema, i.e. Krsna alone). 

p.13

Of all the conceptions of God existing in the world, the form of Krsna is the most suitable for developing  pure love:
  • The conception of Allah in the Koran is not suitable for developing pure love.  Even the Lord’s dear prophet could not see Allah’s form, for though the Lord is friendly, He remains at a distance from the  worshipper due to the conception of God as master. 
  • The god in the Christian faith is also a distant entity, 
  • what to speak of the impersonalists' concept of quality-less Brahman. 
  • Even Narayana, certainly a personal form, is not the form by which the soul can  easily obtain pure love. 
Krsna alone, who resides in the spiritual abode of Vraja, is the object of pure love.

p.14

Until pure attraction arises in the heart of the living entity, the devotee with a sense of duty must carefully cultivate Krsna consciousness by practicing the primary and secondary rules of bhakti. 
One will see that  there are two ways of  cultivating Krsna consciousness: 
  • through rule(v{a}idhi) and 
  • through attraction (raga).  
Devotional practise impelled by attraction (raga) is rare.  When raga develops, the path of v{a}idhi loses its  effectiveness.  But as  long as raga has not developed, one must take shelter of v{a}idhi.  This is imperative for man.  
Those who unfortunately do not believe in God, also formulate rules for maintaining their life. These rules form what is called morality. But those moral codes that do not include thought of God, cannot accomplish any good  for humanity, even though they may be presented most skillfully, because such morality is purely materialistic. Only moral codes that express belief in the Lord and oblige service to Him are fit for mankind.

p.15

There are many types of life
  • primitive life,
  • civilized life,
  • life equipped with material sciences,
  • atheistic moral life,
  • theistic moral life,
  • life endowed with vaidhi bhakti, and
  • life endowed with prema bhakti,
but the real life of a human being begins with theistic moral life. Without belief in the Lord, human life is no better than that of an animal, no matter how civilized or advanced in scientific knowledge or moral principles it may be. Real human life operates when a person accepts the rules and prohibitions of theistic moral life.
p.16
The real life of the living entity is called jaiva dharma, the soul's inherent nature. For the human being, jaiva dharma is called manava dharma. The dharma of humankind is of two types:
  1. Primary (or inherent) dharma takes shelter of the pure soul. The primary dharma is the real dharma of the soul.
  2. Secondary (or incidental or conditional) dharma takes shelter of matter, material qualities and material relations. The secondary dharma is of no value, being the transformation of the primary dharma under the influence of material qualities. This secondary dharma does not leave the soul, but matures into the primary dharma when the jiva is freed from the material modes.
The words “Lord”, “God” and “Krsna” have all been used. The reader should not think that these words refer to separate entities. Krsna is the only form, the only object of worship for the soul.

Krsna is the complete revelation of the sweetness inherent in the nature of God.
When we consider Krsna in relation to other objects and need to emphasize His (natural) lordship, we use the word “Lord.”.

Therefore, in the context of enumerating the objects of existence, the word “Lord” is used. Thus the divisions of creations are:
  1. cit (conscious entities),
  2. acit (non-conscious matter) and
  3. isvara (the Lord, controller of both cit and acit)

Part Two (The Second Shower: The teachings of Lord Caitanya)

p.18

Mahaprabhu taught, in essence, that the eternal function of the living entity is Krsna prema.  
  • The living entity can never be separated from this dharma.  
  • However, as a result of forgetfulness of Krsna, being deluded by maya,  the living entity has attraction for other things, and this dharma is almost lost.  It has become concealed within the living entity. Thus the living entity falls into material misery.  
  • If the living entity again by good fortune remembers that he is the eternal servant of Krsna, then this dharma again appears and the living entity becomes healthy. 
SraddhA (faith, viSvAsa) in this truth is the root of all  success. SraddhA means the confidence that by worshipping Krsna, all the duties of the living entity are accomplished.
SraddhA appears in two ways:
  1. Some people develop the "natural SraddhA" (faith) as the material influence decreases with the increase of sukRti (piety, accrued over many births). The person who has developed this faith destroys his material attachments and gradually progresses through the stages of steadiness, taste, attachment, bhAva and prema by practicing devotional activities in the association of devotees
  2. If the natural, intrinsic faith appears in an intense way, the devotee practices "rAga-mArga". Not considering so much the rules of scripture, he can fearlessly progress in his practices along this path of intense attraction to Krsna. 

p.19

However, if the faith that has developed is weak, then the devotee must progress by taking the help of proper conclusions from the authorized guru.
Sraddha usually starts from the point of belief in the scriptures and the instructions of the guru, so normally the guidance of the scriptures is vital
“The conditioned soul cannot revive his Krsna consciousness by his own effort. But out of causeless mercy, Lord Krsna compiled the Vedic literature and its supplements, the Puranas.” - C.C.Madhya 20,122

p.20

It is clear that there are two types of faith: 
  1. komala-SraddhA (weak faith)
  2. drdha-SraddhA (firm faith)

p.21

Mahaprabhu said to Sanatana Goswami:
  • “If, by good fortune, a living entity develops faith in Krsna, he begins to associate with devotees. 
  • When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted contamination by following the regulative principles while chanting and hearing. 
  • When one is freed from all unwanted contamination, he advances with drdha-sraddha (firm faith). (Bhakti that arises from firm faith is very strong and naturally intense in spiritual emotion. Mahaprabhu's instructions about this type of faith are expressed perfectly in the SikSASTaka). 
  • When firm faith in devotional service awakens, a taste for hearing and chanting also awakens. 
  • After taste is awakened, a deep attachment arises, and 
  • from that attachment the seed of love of Krsna grows in the heart. 
  • When that ecstatic emotional stage intensifies, it is called prema (love of Godhead). Such prema is ultimate goal of life and the reservoir of all pleasure.”
For a person with drddha-SraddhA (strong faith), the scriptural statements have no function, 
but for a person of komala-SraddhA (weak faith), there is no alternative but the scripture and association of devotees. For this class of faithful person, initiation is necessary... 
For this type of person, the DAsa-mula-SikSA (Ten Essential Teachings) are important. 
  1. The first essential teaching, known as the pramAna, is that the ultimate authority or source of knowledge is scripture. Those who have komala-SraddhA (weak faith) quickly fall from the devotional platform by bad association, if they do not have the backing of scriptural authority. 
The other nine essential teachings, known as the prameyas, are the conclusions stated on the authority of scripture.

p.22

Summarized:
  • The Vedic literatures give information about the living entity's eternal relationship with Krsna, which is called sambandha
  • The understanding of this relationship between het living entity and KRSNa, and acting accordingly, is called abhidheya
  • Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.
Elaborated:
0.
The relationship between the jiva, material nature and God is called “sambandha”. 
Actually Krsna is one, but He has two energies: the acit or maya-sakti (material nature) and the jiva-sakti. 
  • By a transformation of the maya-sakti, the material world exists, and 
  • by transformation of the jiva-sakti, the jivas exist. 
  • To (re)establish one's eternal relationship as the servant of Krsna is called sambandha (fixing that relationship). 

p.23

In considering the relationship there are seven topics (related to sambandha):
1. Krsna
2. the energies of Krsna
3. Rasa
4. the Jiva
5. the Jiva in the material realm
6. the Jiva in the liberated state
7. acintya bhedAbheda.
By thoroughly understanding these seven topics of scriptures, a person obtains sambandha jnana.

8. 
In the Vedic literatures, 
  • the meaning derived from the "abhidha", direct connotation, should be accepted. The direct meaning of the Vedas is called abhidheya, that which should be known. Throughout the Vedas, the abhidheya is devotion to the Supreme Lord. 
  • Karma, jnana, and yoga have only an indirect relation ("lakSana") to the main purport of the Vedas. 
Therefore the main method indicated in the scriptures for attaining the Lord is sAdhana-bhakti. This is the eighth topic.
9.
The method is directed towards a certain goal, which is called the prayojana. Thus, Krsna prema, the perfectional consciousness of the jiva, is the goal of bhakti and the ninth topic discussed in the Vedas.
Remaining structure of this chapter:
  • The next parts (3rd, 4th and 5th) discuss the above 7 topics of sambandha ;
  • The 6th part discusses abidheya or bhakti,
  • and the 7th part discusses prayojan, krnsa-prema.

Part three (The Third Shower: KRSNa, KRSNA-Sakti and Rasa)

p.24

Humanity has three means of realization:
  1. the subtle body or the mind’s comprehension power, 
  2. the gross material organs of knowledge, and
  3. the ability of the jiva to perceive spiritual matters. 

p.25

Mahaprabhu said the Sanatana (C.C.Madhya 20.157): "There are three kinds of spiritual processes for understanding the Absolute Truth:
  1. the processes of speculative knowledge, 
  2. mystic yoga and 
  3. bhakti yoga. 
According to these three processes, the Absolute Truth is manifested as 
  1. Brahman, 
  2. ParamAtmA and 
  3. BhagavAn."
Accordingly as one practices 
  1. jNAna-yoga (cognitive path)
  2. karma-yoga (conative path, i.e. connected with a wish, intention, or effort to do something) - (?? - or mystic yoga, i.e. dhyana-yoga??) 
  3. bhakti-yoga (affective path)
one will see 
  1. Brahman,
  2. ParamAtmA or 
  3. BhagavAn.

p.25 & p.27

From Krsna, endowed with all wonderful qualities, unlimited rays spread out in all directions. 
  1. Characterized by negative attributes such as formlessness, those rays take the form of impersonal Brahman in the hearts of men cultivating negation of material consciousnessThe object of worship for the less intelligent men is but a transformation of material sattva guna, which has qualities such as formlessness. Out of fear of contamination by worship of human forms or material qualities, the less intelligent resort to the formless and unchanging concept, but by this they are deprived of Krsna prema. By material conception, the pure dharma of the jiva becomes polluted. I.e. those with extreme negativity consider material form as abominable and imagine a formless, unchanging existence of God; they attempt to realize Brahman. Yet, actually, their vision of Brahman is only a show.
  2. Yogis seek out Paramatma, the expansion of Krsna, who creates and enters into the universe. I.e. people who try to see the form of the Lord by taking shelter of the material senses practice asana, pranayama, dhyana, dharana etc. of the yoga system, and by the process of negation understand the Lord as the soul of the universe. The final goal is a vision of the ParamAtmA (Supersoul). However, by such activity, the perfect spiritual realization cannot be obtained. All that is achieved is fragmentary realization based upon negation of material knowledge. 
  3. In contrast, those who become attracted to the glories and beauty of KRSNa are saved from the negative impersonal mentality. Ultimately, they see the kingdom of God. ... Unless a person takes shelter of the faculties of the soul, spiritual vision of the Lord is impossible.

p.26

C.C.Madhya 20. 164-167: "The Supreme Personality of Godhead exists in three principal forms:
  1. svayam-rUpa (original form), 
  2. tadekAtma-rUpa (non-different expansions) and 
  3. AveSa-rUpa (empowered expansions). 
The original form of the Lord is exhibited in two forms:
  1. svayam-rUpa (Krsna, in his original form, observed as a cowherd boy in Vrndavana ; manifesting Himself in two features: prabhava/4-handed and vaibhava/2-handed) ; and 
  2. svayam prakASa (expanded manifestations of original form, i.e. avatAras)." 
C.C.Madhya 20.245-246: "There are six types of avatAras (incarnations) of KRSNa
  1. incarnations of Visnu, 
  2. incarnations meant for the performance of pastimes.
  3. incarnations that control the material qualities, 
  4. incarnations of the Manus, 
  5. incarnations in different millenniums, and 
  6. incarnations of empowered living entities."

p.28

As long as people try to approach Krsna with pride of material knowledge, Krsna will remain far away ; but when such people call out to Krsna with a humble heart, they will see Krsna and experience the Lord’s unlimited bliss. With the appearance of genuine faith, they lose their material pride and offensive nature. 
Understanding of Krsna remains far away from those who are proud of their material status. Thus it is easy to understand, then, why Krsna is disregarded in the modern world.

KRSNa-Sakti: the energies of KRSNa

p.29

Krsna is the possessor of all energies. 
He has one great energy, which is called mAyA in many places in the scriptures. MAyA means the external manifestation of Krsna, by the definition “mIyate anayA,” --”that by which things are measured”. Krsna cannot be understood except through the agency of maya. 
The learned divide the mAyA (energy) of Krsna into 
  • the cit-Sakti (superior spiritual energy) ; actually the acintya-Sakti (inconceivable energy), and 
  • the mAyA-Sakti (inferior material energy) ; actually its shadow ; also called jaDa-prakRti (mundane material nature). The controller of the material universe. 

p.30

C.C.Madhya 20.111: "Lord Krsna naturally has three energetic transformations, and these are known as 
  1. cit-Sakti (the spiritual potency, yoga-mAyA), 
  2. jIva-Sakti (the living entity potency) and 
  3. mAyA-Sakti (the illusory potency, maha-mAyA)."
C.C.Madhya 20.252: "(out of his unlimited potencies) KRSNa has three chief potencies:
  1. icchA-Sakti (the power of unrestricted will), 
  2. jNAna-Sakti (the power of knowledge) and 
  3. kriyA-Sakti (the creative energy)." - also called sankarSana-Sakti..The transitory transformation of the mAyA-Sakti, through the kriyA-Sakti, is the material world.
C.C.Madhya 20.158-160: "The spiritual potency of the Supreme Personality of Godhead, in His original form, consists of three "portions":  
  1. sat (eternity), i.e. sandhinI (the eternity portion) 
  2. cit (knowledge), i.e. saMvit (the knowledge portion) and 
  3. Ananda (bliss), i.e. hlAdinI (the bliss portion)
We accept knowledge of the above three as full knowledge of the Supreme Personality of Godhead. 
The spiritual potency of the Supreme Personality of Godhead also appears in three phases
  1. antarangA (the internal cit-Sakti), 
  2. taTasthA (the marginal jIva-Sakti) and 
  3. bahirangA (the external mAyA-Sakti). 
These are all engaged in His devotional service in love."
KRSNa has one personal energy called svarUpa-Sakti or parA-Sakti... which (by KRSNa's will) has: 
  • three vibhAvas (objective components): the (above mentioned) cit-Sakti, jIva-Sakti and mAyA-Sakti
  • three prabhAvas (influences): the (above mentioned) icchA-Sakti, jNAna-Sakti and kriyA-Sakti
  • three anubhAvas (emotional components): the (above mentioned) sandhinI, hlAdinI and saMvit.

p.31

By the influence of the icchA-Sakti (Supreme Will, possessed only by KRSNa), the cit-Sakti manifests 
  • Goloka, Vaikuntha and other places of the Lord’s pastimes, 
  • Krsna’s names, 
  • the Lord’s various two-armed or four-armed or six-armed forms, 
  • the pastimes with his associates in Goloka, Vrndavana, and Vaikuntha, and 
  • spiritual qualities such as mercy, forgiveness, and generosity. 
By the influence of the jNAna-Sakti (controlled by Vasudeva), the cit-Sakti produces various perceptions
  • aisvarya, 
  • madhurya, and 
  • beauty of the spiritual world. 
By the influence of the icchA-Sakti, jNAna-Sakti and kriyA-Sakti upon the jiva-Sakti, the eternal associates, devatas, men, asuras (demons) and rAkSasas appear. 
By the influence of the kriyA-Sakti (controlled by Baladeva, or Sankarsana), the Lord’s anubhAvas (activities) become active.
And within the cit-Sakti, the sandhinI-, saMvit- and hlAdinI-Saktis combine to produce the distinctive (unlimited and endless, eternal, without beginning or endecstasies of prema.

Rasa (spiritual mellow, reciprocal exchange of loving sentiments)
p.32

All the variety existing in the svarupA-Sakti become personified in forms that assist in the SAnta, dAsya, vAtsalya, sakhya and mAdhurya rasas. The embodiment of hlAdinI, Radha, is the principal personality of all these forms. 
Although this rasa is present in Goloka Vraja, (by Krsna’s will) yogamAyA (i.e. the cit-Sakti) manifests this same rasa perfectly in the Vraja of the material world. 
As Srimad Bhagavatam states (SB 10.33.39): "Those who are filled with faith and describe or hear about rasa quickly attain prema, the perfect stage of devotion, and become freed from the material disease afflicting the heart." This is Mahaprabhu’s highest teaching.

Part 4 (The Fourth Shower of Nectar:  Jiva,  Conditioned and Liberated)

p.33

Although KRSNa is one, He maintains different personal expansions and energies for His pastimes.  KRSNa expands Himself in many forms:
  • Some of them are personal expansions, and 
  • some are separate expansions. 
C.C.Madhya  22.7-15: "The living entites are divided into two categories.  
1.
Some are eternally liberated, and 
2.
others are eternally conditioned.  

  • Since they are opposed to Krsna consciousness, these conditioned souls are punished by the witch of the external energy, mAyA.
  • They are thus ready to suffer the threefold miseries (brought about by the body and mind, the inimical behavior of other living entities and natural disturbances caused by the demigods). 
  • In this way the conditioned souls become the servants of lusty desires, and
  • when such desires are not fulfilled, the conditioned souls become servants of anger and continue to be kicked by the external energy, mAyA. 
  • Wandering and wandering throughout the universe, they may by chance get the association of a devotee physician, whose instructions and mantras (hymns) make the witch of external energy flee. The conditioned souls therefore get into touch with the devotional service of Lord Krsna, and in this way they can approach nearer and nearer to the Lord."

p.34

C.C.Madhya 9. 162–163: "To Sarvabhauma, Lord Caitanya spoke as follows:
  • "The Lord is the master of the potencies, and 
  • the living entity is the servant of them. 
That is the difference between the Lord and the living entity."
Meaning:
KRSNa, who is endowed with inconceivable energies, by his sweet will, through his cit-Sakti, enjoys in two ways:
  1. through His personal expansions or svamsa forms (similar forms, as the catur-vyuha and innumerable avataras), which is the activity of the cit-Sakti. All these forms are Visnu tattva, endowed with all power. All these parts obtain complete power from the complete whole (KRSNa). All these forms are supreme, and do not suffer the results of karma; yet though almost equal to KRSNa in independent will, they are subordinate to the will of KRSNa ; and 
  2. through His separated (or different) parts, vibhinnamsa forms as the sum of all jivas, which are infinitesimal particles of the cit-Sakti.  They are also called the tataSthA-Sakti (which lies between the cit-Sakti and the mAyA-Sakti). The mAyA-Sakti is not intrinsic to the jivas, yet because of their minute nature and consequent weakness, they become attracted to mAyA. It is from Krsna's inconceivable power alone that such an energy as the jiva is manifest. Its cause is simply Krsna's independent will. Furterhmore, the separated parts, all the jivas, are liable to suffer the results of karma. Since the cause of their bondage exists before entry into the material universe, their bondage is called "anadi," without beginning in material time, and they are called eternally conditioned. Those who are not bound like this are called eternally liberated.

p.35

From the above facts, one can see a big difference between het svarUpa (essential nature) of the Lord and the jiva:
  • The Lord is the controller of mAyA and 
  • the jiva is attracted to mAyA and finally becomes bound up by mAyA.  

p.36

Since the jiva is a part of the whole consciousness (KRSNa), the jiva should be understood to be a conscious particle, different from Krsna. Yet the jiva, being an energy of the Lord, must be considered to be non-different as well. Therefore Mahaprabhu identified  the jiva as both different and non-different from the Lord and taught the principle of acintya-bhedAbheda (inconceivable difference and non-difference). He concluded that the jivas are 
  • eternally different, yet simultaneously 
  • integral parts of the Lord. 
It is not possible to conclude that jivas are the Supreme Brahman or God by occasional statements of the Vedas, such as "aham brahAsmi". 
1.
KRSNa-tattva or Visnu-tattva is the only Supreme Brahman. 
2.
The Supreme Brahma-tattva, Krsna, also spreads Himself 
  • (in one form) as ParamAtmA throughout the material universes, and 
  • (in a further form outside the material universes) in an negative condition, as the impersonal, formless, imperceptible, unattainable, inconceivable Brahman effulgence. 
Since the jiva is a spiritual conscious entity, he can also be called Brahman. As Krsna's inconceivable vibhinnAmSas, the jivas take up a variety of material forms. Among all these forms, however, that of the human is considered the best, for it is most suitable for practicing bhakti (devotional service). Yet, even in the human form, the jivas, under the control of mAyA, experience both hellish existence and heavenly delights. 
The inherent sakti (power) of the supreme living conscious entity, KRSNa, is also present in the tiny conscious jivas, but to a minute degree. Therefore, the jivas are almost without power by their very nature. Yet, in the liberated state, the jivas gain Sakti from KRSNa and, according to the degree of empowerment, become powerful. 
  • Just by thinking themselves as purely spiritual entities, the jivas cannot obtain that empowerment - that type of liberation is called nirvana. 
  • However, by identifying themselves as servants of Krsna, the jivas obtain power from Krsna and gradually attain eternal bliss, and fear, the by-product of material illusion, is removed completely.

p.37

The various forms that the conditioned jiva takes are but the result of individual actions. Though the jiva accepts the qualities of the material world, they are not the constitution of the jiva. (If a person believes that the jiva is actually a product of mAyA, then that person is a mayavadi.) The jivas are in reality pure spiritual entities, meant for shelter under the spiritual potency. In his pure state, the form and transformations etc. of the jiva are all spiritual.
Yet, by their marginal (i.e. infinitesimal) nature, they (have a tendency to) become bound by mAyA. (In fact, they are only forgetting their inherent nature - service to Krsna):
  • First the subtle, mental body (made up from mind, intellect and false ego) covers the pure form, and 
  • then, when the time comes to act in the mundane world, the gross body (made up from earth, water, fire, air, and ether), suitable to the karma (action) the particular soul deserves, covers the subtle body.
Both forms are but abnormal conditions induced by maya upon the pure soul's form. Therefore there is some similarity between the two forms.
On removing these coverings, the jivas attain liberation from maya. Then the spiritual forms of the jivas are revealed. The liberated jivas perform their actions through the senses of the soul. 

p.38

Although persons may be liberated, if they maintain pride in material knowledge or remain attached to the negation of material existence, then they cannot attain a spiritual body suitable for service to Krsna in the spiritual world. Only liberation achieved through devotional association gives rise to such a spiritual body. The liberation attained by association with jnanis is only a pretence of liberation; and for the jiva, this is an unfortunate condition.

Part five (The Fifth Shower: Acintya-bhedAbheda-tattva)

p.39

C.C.Adi 7.121-126: 
"SankarAcArya has misled the world by commenting that Vyasadeva (who described, in his Vedanta sutra, that everything is but a transformation of the energy of the Lord) was mistaken. Thus he has raised great opposition to theism throughout the entire world: 
  • According to SankarAcArya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. (This Mayavadi philosopher, due to ignorance, says that KRSNa's spiritual potencies are all merely transformations of the material mode of goodness.)
  • However, the transformation of the innumerable (spiritual) energies of the Lord (into the material cosmic manifestation) is a proven fact. Nevertheless, both KRSNa and his original form and his energies remain the same ; i.e. they do not change. It is the false bodily conception of the spiritual self that is an illusion."

p.41

The noun “pranava” is formed from the verb pranu (to sound), made itself from 
  • the prefix pra (very much) and 
  • the verb nu (to praise). 
So pranava (or omkAra, as an indirect name of Krsna, the original sound of the Vedas, known as Sabda-brahma) is the sound incarnation of the Supreme Brahman, the 'person very worthy of our praise and worship'. 
From omkara all the Vedas have appeared. 
  • Pranava is the seed of the Vedas, the mahA-vAkya or principal sound. 
  • All other parts of the Vedas are particular statements supporting this conclusion of 'the person worthy of praise'. 
SankarAcArya, the formulator of mayavada philosophy, minimized above prominent position of omkara and proclaimed four specialized statements as mahA-vakya: 
  1. aham brahmAsmi (I am brahman) 
  2. prajNAnam brahma (brahman is knowledge) 
  3. tat tvam asi (you are that brahman) 
  4. ekam eva advitIyam (There is only one existent being.) 
Seeing a need to hide pranava (the seed of the Vedas) because it proclaims pure devotion, Sankaracarya took other statements as the essence of the Vedas and preached exclusive monism. He taught 
  • that the conditioned jiva is simply an illusion produced by mAyA, 
  • that the brahman is subjected to mAyA, and 
  • that liberation for the jiva is the absence of mAyA. 
By this philosophy, the pure relation of jiva with the Supreme brahman becomes hidden, and the import of all the Vedas has not been considered. 

p.42

Thus, 
  • MadhvAcArya took other Vedic statements and established an opposing philosophy, dvaita-vAda. However, because he did not consider all the Vedic statements, the full relation of the jiva to the Lord was not revealed.
  • RAmAnujAcAarya as well, in his visiStAdvaita philosophy, did not show the complete relationship. 
  • NimbArka Swami, propounder of dvaitAdvaita, preached a doctrine incomplete in some aspects. 
  • Visnu Swami also, in his SuddhAdvaita doctrine, left some ambiguity. 
In order to establish the eternal nature of prema, MahAprabhu gave pure, complete teachings about the relationship of jiva with the Lord through the doctrine of acintya-bhedAbheda:
  • the only mahA-vAkya is pranava. 
  • Its meaning is evident in the UpaniSads. 
  • What the Upanisads teach is perfectly sanctioned by Vyasa in the VedAnta SUtras: the first sutra 'janmAdy asya yatah' teaches that parinAma (the principle of transformation) is the conclusive truth. 
  • 'Yato vA imAni bhUtAni jAyante' (TaittirIya UpaniSad) also supports this. 
  • The entire Srimad Bhagavatam (as commentary of the Vedanta sutras) further establishes this truth. 
Fearing the conclusion that "with the principle of transformation, the Brahman becomes changeable", SankarAcArya established vivarta-vAda (the theory of illusion). However, this vivArta‑vAda theory is the root of all faults.
ParinAma-vAda (approved by all scriptures, i.e. the conclusive truth) states that 
If the "eternal existence of the Lord’s energies" is not accepted (as proposed in the theory of parinAma-vAda), then the defects appear of 
  • "the Lord falling under illusion" and 
  • "deterioration of the Lord". 
However, in contrast, if "the eternal, natural, superior energy of the Lord" is accepted, then there is no fault to be found in parinAma-vada: 
  • "transformation through the Lord’s energies" gives rise to the material universe (in which the material world and the jivas take their existence), 
  • All the while, the Lord Himself does not undergo transformation, the Lord does not change, so His energies exist eternally.
i.e.
  • Krsna’s energies perform the creation, whereas 
  • Krsna himself remains unaffected. 
All creation is manifest simply by the transformation of The Lords's energies: 
  • By transformation of the cit-Sakti, the Lord’s dhAma, name, form, qualities, pastimes and the jivas (just as minute transformations) exist. 
  • By transformation of the mAyA-Sakti, the material world (in the fourteen levels) and the subtle and gross bodies of the jivas appear. 
  • The gradual evolution of mahA-tattva, ahaNkAra, ether, fire. air, water and earth is also parinAma-vada.

p.43

After all the efforts of advaita-vAda, what is left is 
  • an imaginary jiva and 
  • an imaginary world
...but in pure parinAma-vada, on the basis of KRSNa’s will, 
  • the material world and the jivas exist as true entities. 
  • The world is not illusion, but is called 'temporary', because by Krsna’s will it may merge back into Him.
  • Although the Lord creates the world and enters into it, he remains eternally independent in his form as Krsna through the potency of his complete spiritual energies. 
Only those who can understand this remarkable feature of the Lord are able to taste the Lord’s opulence and sweetness. This is the relation of the jiva to KRSNa.

The jiva’s relation with the temporary world is like that of a traveler at an inn. Yukta-vairAgya, the proper way to deal with the world, results from a correct understanding of the relation between the jiva and the material energy. As long as the correct understanding of that which is 'temporary' and that which is 'permanent' does not arise, the bound jiva cannot perform proper activities. According to Lord Caitanya’s doctrine, 
  • the jiva’s identity and difference from the Lord, and 
  • the world’s difference and identity with the Lord 
are both established as truth. 
As this simultaneous difference and non-difference cannot be adjusted within the limited scope of  human reasoning, this eternal difference and non difference is called acintya or inconceivable. Although it is inconceivable, logic and reasoning are not dissatisfied, for it is reasonable that God can have inconceivable power. 
Whatever is established by the Lord’s inconceivable power, can only be understood by the Lord’s mercy. The ancient sages have taught that logic cannot be applied to the inconceivable. In inconceivable matters, logic cannot be accepted as a method of proof. Those who cannot grasp this are most unfortunate.

Part six (The Sixth Shower: sAdhana-bhakti)

p.44

The difference between parinama (transformation) and vivarta (illusion):
  • When an object undergoes a change of form, it is called parinAma or vikAra. (E.g. changing milk to yogurt by the addition of an acid culture is a transformation, i.e. parinAma or vikAra).  
  • When an object does not exist, but another object is mistaken for it, that is called vivarta, illusion. (E.g. though the snake is not present, by mistake a person may think  a piece of rope to be a snake). So to mistake one thing for another is vivarta-bhrama. (The jiva is a pure spiritual entity.  He is not actually bound by maya, but when the illusory factor becomes strong enough to create the illusion that the body is the self vivarta-bhrama takes place.) 

p.45

This conditioned state of the jiva is the actual state of vivarta. How long does this illusion last?  When a person
  • takes instruction from a bona fide guru and 
  • firmly identifies himself as servant of Krsna, 
the  illusion ends.
Therefore, 
  • if a person gives up the motive of liberation and performs devotional service, this illusion will easily be removed. 
  • With a motive for liberation, the living entities do not achieve their real nature, but rather cultivate  negativity ! 
Therefore, bhakti is the only means.  

p.47

In order to attain the next higher level, a person performs sAdhana. However this sAdhana is secondary, and cannot be called the main sAdhanas or abhidheyas. The results of these sAdhanas are only one further step in progress. Considering the vastness of the subject, these results are insignificant.
The path of karma consists of the activities allotted to the four varnas and ASramas. It is also called dharma or traivargika-dharma (artha, kAma and dharma). Those people who practice varnAsrama without making bhakti the ultimate goal go to hell, even though they follow their prescribed varnAsrama duties.

p.48

The main characteristics of sAdhana-bhakti are 
  1. chanting, 
  2. hearing and 
  3. remembering Krsna’s name, qualities, forms and pastimes. 
By performing this sAdhana, 
  1. gradually prema appears in a marginal form, like a hidden fire. 
  2. When the jivas finally cast of their subtle body and attain spiritual bodies, prema appears in its pure svarUpa (original form).
Thus, Krsna prema is a perfect object, which is 
  • not born from practice, 
  • but rather it appears in the pure heart by hearing and other devotional activities. 
(It will be noticed that sadhana is very necessary)
.
sAdhana-bhakti is of two types: vaidhi and rAgAnuga.
(1)
When bound jivas have great attachment for everything except Krsna, they have little room for attachment for Krsna. For such jivas, there is no option but to follow the injunctions of scripture. This process is called vaidhi-bhakti

p.49

Performing ACTIVITIES
  • from the perspective of what is forbidden and prescribed - thereby taking the scriptural authority as absolute - is the first step on the path of good fortune. At this stage the stimulus for performing devotional service is the SraddhA (faith) of the devotee in the words of scripture. As this SraddhA turns from komala (tender) 
  • to madhyama (firm) and 
  • finally to uttama (deep), it is able to bring about the desired result. When SraddhA becomes uttama (deep) by bhajana in the association of devotees, it then transforms progressively into 
  • niSTa (steadiness), 
  • ruci (taste), 
  • Asakti (attachment) and 
  • finally bhAva (transcendental emotion). 
The RULES simultaneously undergo a remarkable transformation. The practitioners understand that all rules - positive or negative - follow this principal of 
  • always remembering and 
  • never forgetting 
the Lord. 
Thus, at this stage, the devotees 
  • reject a rigid, fanatical adherence to the injunctions and prohibitions, and, 
  • according to their individual qualification, gives up some of the injunctions, and begins to practice some of the items of devotional activity that were prohibitions previously. 

p.51

Mahaprabhu has given a description of sAdhana-bhakti in the Caitanya Caritamrta (C.C. Madhya 22,115-129).
Amongst all the sixty four types of devotional service, the nine processes beginning with hearing are the chief, and all others are their assistants. 
p.52
In the practice of bhakti, there is a secret. 
  1. Spiritual realization, 
  2. devotion and 
  3. detachment from everything material
--- these three increase equally with progress. 
Where the opposite tendencies become apparent, one should understand that there is fault at the very root of the practice of bhakti.
.
For practicing particular items of bhakti practise, 
  1. ParIkSit is famous for hearing; 
  2. Sukadeva is famous for chanting; 
  3. PrahlAda is famous for remembering; 
  4. LakSmI is famous for serving the lotus feet; 
  5. PRthu is famous for arcana; 
  6. AkrUra is famous for offering prayers; 
  7. HanumAn is famous as a servant; 
  8. Arjuna is famous as friend; and 
  9. Bali is famous for surrendering his soul. 
As long as material desire is present in the heart, a person performing sAdhana-bhakti should also follow the injunctions of varnAsrama. But a person who is 
  • free from material desires and 
  • practices sAdhana-bhakti according to the injunctions of scripture 
is free from the three debts (demigods, sages or forefathers), ref. C.C.Madhya 22.140

p.53

Some people think that one must cultivate knowledge and detachment for progress in devotion, but this is mistaken.
C.C.Madhya 22.145: The Lord has said, "The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good equalities such as non-violence and mind- and sens-control automatically accompany a devotee of Lord Krsna."
(2)
C.C.Madhya 22.148-165: Lord Caitanya further instructed SanAtana, "Now hear from Me about rAgAnugA-bhakti, spontaneous devotional service, and its characteristics. 
The original inhabitants of VrndAvana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called rAgAmikA-bhakti. When a devotee follows in the footsteps of the devotees of VrndAvana, his (own) devotional service is called rAgAnuga-bhakti
When one becomes attached to the Supreme personality Of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called rAgAmikA.

p.54

The primary characteristic of spontaneous love is deep attachment for the Supreme Personality of Godhead. Absorption in thought of Him is a marginal characteristic (i.e. of the jiva).
Thus, devotional service which consists of raga is called rAgAmikA, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate. If one follows in the footsteps of the inhabitants of VrndAvana out of such transcendental covetousness, he does not care for the injunctions or logical reasoning of the sastra. That is nature of rAgAnuga
RAgAtmikA-bhakti of spontaneous love is vividly expressed and manifested by the inhabitants of VrndAvana. (Own) Devotional service that accords with their (i.e. VrndAvana inhabitants) devotional service is called rAgAnuga-bhakti, i.e. devotional service following in the wake of rAgAmikA-bhakti.
When an advanced, realized devotee hears about the affairs of the devotees of VrndAvana - in the mellows of sAnta, dAsya, sakhya, vAtsalya and mAdhurya - he becomes inclined in one of these ways, and his intelligence becomes attraced. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one's intelligence no longer depends on the instructions of sAstra or on logic and argument.
.
There are two processes by which one may execute this rAgAnuga-bhakti: external and internal. When self-realized, the advanced devotee 
  • externally remains like neophyte and executes all the sastric injunctions, especially hearing and chanting. 
  • However, within his mind, in his original purified self-realized position, he serves Krsna in VrndAvana in his particular way. He serves Krsna twenty-four hours, all day and night. 
The advanced devotee who is inclined to rAgAnuga-bhakti 
  • should follow the activities of a particular associate of KRSNa's in VrndAvana. 
  • He should execute service externally as a regular devotee as well as internally from his self-realized poisition. 
  • Thus he should perform devotional service both externally and internally.
Actually the inhabitants of VrndAvana are very dear to Krsna. If one wants to engage in spontaneous loving service, he must follow the inhabitants of VrndAvana and constantly engage in devotional service within his mind. The devotee 
  • should always think of KRSNa within himself and 
  • should choose a very dear devotee who is a servitor of KRSNa in VrndAvana. One should constantly engage in topics about that servitor and his loving relationship with KRSNa, and 
  • one should live in VrndAvana. If one is physically unable to got to VrndAvana, he should mentally live there.

p.55

Krsna has many types of devotees--some are servants, some are friends, some are parents, and some are conjugal lovers. Those who are situated in one of these attitudes of spontaneous love according to their choice (always eagerly meditating upon the Supreme Personality of Godhead as a husband, son, friend, brother, father or intimate friend) are considered to be on the path of spontaneous loving service. 
If one engages in rAgAnuga-bhakti (spontaneous loving service) to the Lord, his priti (affection) at the lotus feet of Krsna gradually increases. In the seed of affection, there is attachment which goes by two names: rati and bhava. The Supreme Personality of Godhead comes under the control of such attachment. 
.
Some people lacking in knowledge think that sAdhana-bhakti is not necessary. Some prefer varnAsrama and others simply prefer to relish prema. However, by studying the Lord's instructions concerning bhakti, a gradual process of development is seen to be recommended and fruitful
  1. First a person should attain steadiness in good conduct by practicing varnAsrama
  2. Then he must progress to vaidhi-bhakti
  3. Finally, with prema, he reaches perfection. 
As a person advances in qualification, the form of advancement will necessarily change . 

p.56

Some people think that if this process is followed, civilized life will disintegrate. However, it is simply a cheating notion to think that the goal of life is for clercks, farmers, business people and kSatriyas, etc. to elevate themselves 
  • gradually to higher positions in varna and asrama 
  • and then finally to the positions of brAhmana and sannyAsi. 
...because such a conception of occupational duties is in terms of material advancement alone and cannot produce any real progress for the soul !

Mahaprabhu has given instructions for surpassing such material conceptions of life and easily attaining pure spiritual life. 

  • Practice of varnAsrama is for the maintenance of the body. 
  • Practice of yoga is for advancement of the mind. 
  • sAdhana-bhakti is for advancement of the soul. 
E.g.
  • Though the devotee may not be expert at farming, fighting, or any material occupation, he is expert in terms of the real life of the human being. 
  • A king’s minister may not be able to fire the gun expertly, but he can still act as the advisor for the soldiers and make expert arrangements for the war. 
Those who can see the elevated position of the devotees 
  • are actually intelligent, and 
  • can obtain the mercy of the Lord.  

Part Seven (The Seventh Shower: Prayojana, The Goal of Life, bhAva and Prema)

p.57

C.C.Madhya 23.3-4:
"When rati (affection for KRSNa) becomes deeper, one attains prema (love of Godhead, in devotional service). Such a position is called sthayi bhAva, permanent enjoyment of the mellows of devotion to KRSNa."
The meaning of the Lord’s words is this:
  • bhakti in its first stage is called sAdhana-bhakti and 
  • later when sAdhana-bhakti yields its results, this stage is called bhAva-bhakti, and 
  • finally when bhAva-bhakti matures, this stage is called prema-bhakti.
sAdhana-bhakti continues up till bhAva, which is also called rati or prityankura, the sprout of love.
The difference between vaidhi and rAgAnuga is that
  • vaidhi proceeds somewhat slower to bhAva. 
  • Practice of rAgAnuga very quickly leads to the level of bhAva. 
Sraddha (Faith), having surpassed nistha (steadiness), takes the form of ruci (taste) in the heart of the rAgAnuga-bhakta. Thus there is no delay for that to mature into bhAva.

p.58

When the devotee achieves bhAva, the following qualities become visible.
C.C.Madhya 23.20-39:
"If love for KRSNa in a seedling state has fructified in one’s heart,
  • One is not agitated by material things. Not a moment should be lost. Every moment should be utilized for KRSNa or connected with Him. In the material field, people are interested in material enjoyment, mystic power and sense gratification. However, these things do not appeal to the devotee at all. 
  • Although a devotee’s standard is above all, he still considers himself to be in the lowest stage of life. A fully surrendered devotee always hopes that Lord KRSNa will be kind to him. This hope is very firm in him.
  • Eagerness is chiefly characterized by an ardent desire to associate with the Lord. 
  • By having great relish for KRSNa-nAma, one is inclined to chant the Hare KRSNa mahA-mantra constantly. A devotee has awakened the tendency to chant and describe the transcendental qualities of the Lord, and he has attachment for this process. 
  • A devotee absorbed in ecstatic emotion for KRSNa always resides in a place where KRSNa’s pastimes were performed."
(The characteristics of prema are extremely difficult to discuss.)

p.59

Yukta-VairAgya The Way to Prema: Yukta-VairAgya

By reasoning and by interpretation of cryptic Vedic statements, some people conclude that they are Brahman, but though spiritual by nature, because of contact with the material energy, they have lost consciousness of this fact.
To give the impression that they are renounced, they give up the household and wander in the forest or live in the ASrama. Not considering what profit such actions will bestow upon them, they indulge in dry speculation, indifferent to the stated fact that real deliverance is caused by a relationship with the Lord. They become free from sin, piety and concepts of “me” and “mine”, although they cannot really understand what benefit they have attained. They pass their time in studying the statements of the Vedanta. When they die, a few associates come and break coconuts on their heads and bury them in the ground. What is achieved? They have not attained the Lord. All they get is brahman.
Alternatively, if they place the Lord in the center of their life while caring for body and house, while eating and sleeping, then they gradually increase their devotion to the Lord through their devotional practice. Finally and definitely, prema will be achieved. This type of renunciation is called yukta-VairAgya. MahAprabhu forbade Sanatana from practicing dry renunciation, and taught him yukta-VairAgya.
C.C.Madhya 126.237-239
To RaghunAthadAsa he said : "Be patient and return home. Don’t be a crazy fellow. By and by you will be able to cross the ocean of material existence. You should not make yourself a showbottle devotee and become a false renunciate. For the time being,
  • enjoy the material world in a befitting way and do not become attached to it. 
  • Within your heart, you should keep yourself very faithful, but externally you may behave like an ordinary man. 
Thus KRSNa will soon be very pleased and deliver you from the clutches of mAyA."

p.61

The alternative is to reject the gradual process and become a false renunciate, but this leads to degradation of the soul.
To accept necessary objects, means
  • not: to accept objects for sense gratification or pleasure, but 
  • to accept them only to faciliate the establishment of a relationship of the soul with the Lord. 
These objects by being employed in the Lord's service will themselves release the non-material soul by invoking the Lord's mercy. Thus, the body, house and material objects - when meant for the worship of the Lord - can all be used in yukta-VairAgya. All that is necessary is the internal steadiness of the devotee in order to achieve success.
  • A mere external show of steadiness is only a false display for others to see. 
  • However, if there is real internal devotion and steadiness, very quickly the bondage of the material world will disappear. Pure knowledge and pure detachment will certainly increase to the extent that genuine devotion increases.

The Way to Prema: Chanting

Taking shelter of the holy name of KRSNa is the ultimate practice for the real devotee.

p.62

Sri Caitanya spoke to Sanatana:
C.C.Madhya Antya 4.65 68:
"Give up all your nonsensical desires, for they are unfavorable for getting shelter at the lotus feet of KRSNa. Engage yourself in chanting and hearing. Then you will soon achieve the shelter of KRSNa without a doubt."
This means that if people have faith in the Lord,
  • they will take chanting the Lord’s name in association of devotees and will not allow the mind to be distracted with attempts at karma or jnana. 
  • they will constantly chant the mahA-mantra of sixteen names of KRSNa while counting their chanting on beads.
  • Devotees will maintain body, house and society as long as they can be favorable for cultivating the Name, and will offer them all in the service of KRSNa. 
  • they will not labor in any other direction , and even in this devotional direction, they will not overendeavor.
  • they will not indulge in pleasurable objects or delicious food, but will maintain their bodies on sattvika food so that the senses, mind and internal mental faculties will not be disturbed or destroyed.  
  • Not being overly ambitious in their plans, they will reside in a solitary place. 
  • Staying in association with those who can nurture devotion, they carefully progress. 
  • The purpose of all these activities is to attain fixed chanting of the name, with no anxieties.
  • Such devotees will reject completely association with women and persons who associate with women, and they will be careful not to associate with materialists.  
  • they will give up useless discussion and consider themselvess the most fallen.
  • Being tolerant, they will endure everything and give benefit to the world.
  • they are not proud of their caste, wealth, followers, beauty, strength, knowledge or position, and they respects all others in a proper way. 
  • Living in this way, they will constantly chant the Lord’s name with devotion. in this way, by KRSNa’s mercy they will attain pure prema. Dharma, artha, kama and moksa will serve this devotee. 
  • If there is some desire in the heart, then the devotees should continue their chanting humbly recognizing it yet detesting it. In a short time the Lord will come into the heart, purify it of all desire, and accept the devotee’s love.  

p.64

In Lord Caitanya’s teachings there are only two concepts:
  • taste for the name and 
  • mercy to the jivas. 
A person is a devotee to the extent that these two qualities are present.  It is not necessary to labor for any other qualities. The qualities of the devotee spontaneously appear, and the devotee naturally relishes acting for the benefit of all. When a jiva becomes the servant of KRSNa, sorrow no longer exists.  The devotee is careful to associate with the guru and others of the same category at the appropriate time.  The life of an advanced devotee is very pure. His taste is always pure.

p.65

C.C.Antya 6.233.238:
'Smiling, Sri Caitanya MahAprabhu told RaghunAthadAsaa, "If you want to take instructions from Me, with faith and love you may ascertain your duties from the following words.
  • Do not talk like people in general or hear what they say. 
  • 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 KRSNa, 
  • and within your mind render service to Radha and KRSNa in Vrndavana." '
The mentality
  • during vaidhi-bhakti (exclusive cultivation of devotion with the aim of achieving bhAva-bhakti), and 
  • during bhAva-bhakti (intense cultivation with the aim of achieving prema), 
is called nirbandhinI-mati (undivided attention). If such concentration exits (?! exists), then very quickly the devotee attains perfection.
In other words
  • the devotee must make an effort corresponding to the goal he wishes to achieve.
  • From the very beginning of practice, the devotee must adopt this concentrated attention, and should highly beware of giving it up due to distraction or inattention. 

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