Sri Caitanya-SikSamRta 3/8

Some extracts from

The Third Rainfall of Nectar: VaidhI-bhakti

from

SRI SRI CAITANYA SIKSAMRTA 

THE NECTAREAN INSTRUCTIONS OF LORD  CAITANYA

BY SRILA BHAKTIVINODA THAKURA  

Translated by Sripad Pujya Bhanu Swami Maharaja

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CHAPTER THREE (The Third Rainfall of Nectar): Vaidhi Bhakti

The First Shower: the general characteristics of Vaidhi-Bhakti

p.101

Those principles of religion which arise from the rules of scripture are vaidha-dharma, and are divided into two types: mundane and spiritual. The rules for dharma, artha and kAma are mundane trivarga-dharma.
Some "mundane" examples:

• rules for well-being of body, mind, society, morality and the achievement of a heavenly afterlife on svarga loka, which is nonetheless temporary ;
• The varNAasrama system described previously!

All three come in cyclic progression, and the soul never gets release by following their stipulations, the goal of which is material acquisition, and thus they are all called pavarga, mundane or material.

p.102

In contrast, the result after which there is no more chain of material action is called apavarga (spiritual), which has two meanings: mokSa (liberation) and bhakti (devotion). When persons attain liberation from material bondage, they may further attain the eternal dharma of bhakti, devotion.

• As long as dharma aims at material goals, it is called material dharma or material religion. It is also called morality or smartA-ddharma. 
• When dharma aims at spiritual goals, it is called spiritual dharma, which when following the rules of the devotional scriptures is called sAdhana-bhakti. 
• The so called worship of the Lord observed in smArta-dharma (such as the sandhyA rites, deity worship, sacrifice, and prayers) is not on the spiritual level, because all those daily and occasional actions of worship simply result in nourishing the worshipper’s material tendency of improving the social environment. Such worship can be classed as karma because the end result is material. 
• For those following material dharma, worship of the Lord is only one rule amongst many. It is not the eternal loyalty to the Lord which is found in real spiritual dharma. 
• Those actions which aim at the well-being of body, mind (i.e. as a means of purification of mind) and society are called naitika or moralistic. On the path of mundane faith, all worship of the Lord is of this type. The arrangements for meditating on the forms of the Lord described in the yoga scriptures is also of this type. 

p.103

In contrast, the prescriptions for sAdhana-bhakti, bhakti (devotional service) according to rules (vaidhi-bhakti) found in the devotional literatures are apavarga-dharma, purely spiritual religion.
On deeply analyzing the matter, it will be found that there is great conceptual difference between

1. the rules of naitika-dharma with its motivated worship, and 
2. the rules of spiritual dharma that advocate constant selfless dedication to the Lord. 

This difference is not a difference in activity or ritual, but rather a difference in consciousness.

1. The faithless moralists and smAtas, taking ethical principles as the highest goal, limit religious life to fulfilment of dharma, artha and kAma, 
2. whereas the devotees of vaidhI-bhakti increase the limits of dharma, artha and kAma by linking them to spiritual, totally non-material goals. 

I.e.

1. The mundane dharma is called karma-kAnda and 
2. the spiritual dharma is called sAdhana-bhakti.

p.104

There are two processes for attaining bhakti (devotion):

1. the gradual process and 
2. the immediate (sudden) process.

In the Caitanya Caritamrta the Lord described to Sri Rupa Goswami the gradual path, ref. C.C.Madhya 19.144-149:

• Madhya 19.144: "The unlimited living entities can be divided into two divisions — those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals.
• Madhya 19.145: "Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and śabaras.
• Madhya 19.146: "Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles.
• Madhya 19.147: "Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise.
• Madhya 19.148: "Out of many millions of such wise men, one may actually become liberated [mukta], and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find.
• Madhya 19.149: "Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.

Those who accept as their goal

• material results, 
• liberation, or 
• the powers of yoga 

attain no real peace. Only the devotee is peaceful.

Thus, the human being may progress

• from being uncivilized 
• to being civilized with ethical dharma
• and finaly to theistic dharma. 

Not being distracted by the results of theistic dharma (material enjoyment, liberation and powers of yoga), a person then progresses to the life of bhakti (devotional life).
This is the path of gradual progress for the soul, and is the conclusive prescription of all the scriptures, bestowing certain results.

p.105

Mahaprabhu described the immediate (sudden) process to Sanatana Goswami as follows, ref. C.C.Madhya 22.43:
"There are unlimited conditioned souls who are bereft of Lord KRSNa’s service. Not knowing how to cross the ocean of necsience, they are scattered by waves, time and tide. However, some are fortunate to contact devotees, and by this contact they are delivered from the ocean of nescience, just as a log, floating down a river, accidentally washes upon the bank."
This is caused by

• the mercy of KRSNa, 
• the mercy of a devotee and 
• destruction of obstacles created to previous practice. 

Where the immediate (sudden) process operates, it supersedes the gradual process.
As this immediate (sudden) process is rare and unpredictable, the aspirant should not rely upon it, but rather take shelter of the gradual process. Yet, if the immediate (sudden) process happens to appear, all the better.

p.106

Understanding that either excessively quick or slow movement is an obstacle, people should

1. elevate themselves gradually by becoming fixed firmly on one level, 
2. and then they should give that up when firmness in the next higher level has been attained.

Some people 

• lament that they have not attained devotion to KRSNa, 
• but at the same time, they do not make any real attempt to raise themselves to the level of KRSNa-bhakti. 

They remain bound to one of the levels without due cause, and do not attempt to progress to the practises of the next higher level 
- this is known as niyamAgraha (ref. NoI 2)).
Thus, many devotees on the level of vaidhI-bhakti

• make no attempt to progress to bhAva-bhakti, 
• but then lament that they have not attained bhAva. 

Similarly, many people

• remain attached to the rules of varNAsrama and 
• are indifferent to bhAva and prema. 

This bondage to one level is an obstacle to their advancement.

p.107

Those who, like dead fish, simply float on the currents of fate in the ocean of material existence, advancing and retreating with the ebb and flow of the tide, can hardly attain the desired goal.
The general characteristic of either gradual or immediate devotion is found in vaidhI-bhakti: favorable cultivation of KRSNa, with no desire other than the desire to nourish devotion itself, without the contamination of jNAna or karma.  AnuSIlanam (cultivation) of KRSNa is the essential part of bhakti, ref. CC Madhya 19.167 [Śrīla Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu 1.1.11]:

"anyābhilāṣitā-śūnyaṁ 

jñāna-karmādy-anāvṛtam

ānakūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā"

‘When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires.’

• The cultivation of God can be found in karma-mArga but it is a secondary part of moral conduct. It is not devotion, because moral conduct is the master and worship of God is but a servant of morality. 
• On the path of jnana, there is cultivation of the pure knowledge of Brahman. There, knowledge is the master and worship of God is the servant. That also is not bhakti. 
• In bhakti, God is the only object of cultivation.  This cultivation of the Lord must always be in a favorable mood. Though cultivation or absorption can also be unfavorable, that is not bhakti. 

p.108

One can cultivate bhakti favorably by making ones life favorable to bhakti.
While existing in this material body, performing actions related to the bodily needs (karma) and making distinctions of material and non-material (jnana) are unavoidable
...but where that karma and jNAna cover the cultivation of bhakti, bhakti no longer exists.
So:

• The meaning of "favorable" is: Where dedication to the Lord dominates karma and jnana, bhakti may be said to exist. 
• Those following vaidhi bhakti should think of dedication to the Lord as their principle work in life. It is a cultivation performed , not from fear or hatred, but with affection and love. 
• Though it is necessary to maintain the body by following the rules of varnasrama, the devotee never allows those rules to overpower his devotion of the Lord. Those rules always remain as followers of the cultivation of the Lord. 
• Whatever knowledge is necessary for realizing the soul beyond the material realm of experience, it always remains as the servant of devotional cultivation, and never supersedes the position of devotion. 

All actions and all knowledge are for the advancement of bhakti alone. This is how the devotee of vaidhi bhakti lives his life.

The Second Shower: the rules for cultivating bhakti

p.108

• Following the rules of bhakti to attract the heart to the lotus feet of Krsna 
• while simultaneously maintaining the body through the rules of varnasrama 

is called bhakti yoga.
In this process, the cultivation of the Lord is essential.
There are five types of cultivation:

p.109

1. CULTIVATION WITH THE BODY
There are seven types of bodily cultivation using the external senses:

p.110 

(1) hearing:

• scriptures (topics on the philosophical status of the Lord, descriptions of the Lord’s activities, stories of the lives of devotees, and puranic histories of the devotees’ dynastes. Those works written by devotees of the Lord should be heard with the proper conclusion; those which present non devotional conclusions should be avoided. The conclusion of all scriptures is devotion to the Lord. Understanding scriptures takes place through a sixfold process: upakrama, upasamhara, abhyasa, apurvata, phala, arthavada and upapatti. Through this process, one can arrive at the conclusion that devotion to the Lord is the import of all scriptures.
• the name of the Lord or songs about the Lord (which cultivate devotion by description of the Lord’s pastimes, rather than those songs which are merely for satisfying the senses. Avoid those songs which increase material attachment of the mind. Prayers and instrumental music should be heard while offering service to the Lord. )
• and lectures about the Lord. 

(2) chanting:

• recitation of scripture, 
• recitation of the Lord’s names and pastimes (may be done by song, narration, lecture or class), 
• recitation of verses, 
• submissive offerings (of three types: prayer, admission of lowliness and longing) 
• and japa (soft chanting of mantra)

(3) smelling flowers, tulasi, sandalwood, incense, garlands, and camphor which have been offered to the Lord.
(4) seeing the deity, the devotees, the holy places, the temple, dramatic performances and pictures depicting the Lord. Whatever a person sees in the world, he must relate it to the Lord.
(5) touching:
become detached from sensation of touch related to external objects, and take joy at touching the form of the Lord. Satisfaction can be gained also by touching and embracing the devotees. The sense of touch is very powerful, leading to sins such as illicit sexual activities. The devotee must vow that under no circumstances to touch anyone except devotees.

p.111

(6) tasting:
engage the tongue in tasting food offered to the Lord and taking the water used to wash the feet of the Lord. Beware: by tasting material foods, material conviction gradually becomes stronger. Remnants of the Lord and of the devotee may be eaten; both nourish bhakti.
(7) and moving limbs:
dancing, paying respects, rising in respect, following after the deity or devotee, going to the temple, parikrama, serving guru and VaiSNava, worshipping the Lord, bathing in holy water, putting on Vaisnava markings and putting the Lord’s name on the body.
.
In this manner the devotee on the path of vaidhi bhakti must cultivate devotion to the Lord by engaging the body. As the conditioned soul is bound by a body, and must perform some necessary activities of the body, he should do them in such a way that he does not become materially affected. By mixing all those activities with devotion to the Lord, he is able to cultivate his relationship with the Lord.

p.112

2. CULTIVATION WITH THE MIND
The activities of the mind are memory, thought, conscience, emotion, inquiry and gathering of knowledge. By these functions, five types of devotional cultivation take place: remembrance, meditation, surrender, servitude, and inquiry.
Memory is of two types:

1. remembering the names of the Lord (Counting japa on tulasi mala) ;
2. and remembrance of mantras of the Lord (Repeating mantras using the fingers to count)

The difference between remembrance and meditation is that

• in remembrance the appearance of the Lord’s name, mantra, form, qualities and pastimes occurs to a slight degree, 
• whereas in meditation the form, qualities and pastimes of the Lord are clearly conceived. When meditation continues for a long time it is called dharana, and when it is deep it is called nididhyasana. Meditation encompasses both these practices. 

Surrendering to the Lord while giving up all other interests is a type of bhakti. Those on the level of vaidhi do not have such qualification, but to be convinced that the Lord is the only shelter is prescribed for them. This is called saranapatti.  Such devotees do not have aspiration for karma or jnana. Servitude refers to understanding that one is the servant of the lord. This is a mental attitude. Those on the level of vaidhi bhakti cannot however taste completely the servitude which is included in the five major rasas.

Enquiry is an important activity for the devotees. When inquiry about the Lord arises, a person surrenders to a guru, takes initiation and then takes instruction on how to worship the Lord. Asking about the real actions of the soul from the guru is known as sad-dharma-pRccha and is an important limb of bhakti mentioned in the devotional scriptures.

p.113

3. CULTIVATION WITH THE SOUL
Cultivation of bhakti using the soul is of six types:

1. friendship (think of the Lord as a dear friend. This feeling is however different from the sakhya rasa, being but a seed of the later manifestation) ;
2. surrender (also offer everything to the lotus feet of the Lord. Don't care about own protection) ; 
3. making full efforts for the Lord (All efforts, whether of body or mind, are dedicated to the Lord) ;
4. acceptance only of material necessities (Understand that wife, children, house, animals, wealth, possessions, body and mind are all meant fort the service of the Lord. Everything is the Lord’s, and they accept only what is necessary as the Lord’s mercy in order to make them more qualified for the Lord’s service; all other things are unnecessary) ;
5. rejecting personal pleasure (willing to sacrifice their enjoyment for the Lord) ;
6. and following the path of the previous devotees (find out the correct process ascertained by the previous devotees and follow that to the best of their ability).

The soul of the person performing vaidhi bhakti is not liberated, but rather conditioned. The pure soul is free of false ego. The vaidhi bhakta is attempting to become free from the material world, and though the bondage is somewhat loosened, traces of false ego remain. Even in such a state, however, the devotee may still cultivates feelings involving the soul.

p.114 

4. CULTIVATION WITH MATTER

1. PLACE: devotees may go to holy places (tirthas), to temples and to devotees’ houses. 
2. TIME: After working in the material world for two weeks, a person must cultivate the Lord by giving up eating and sleeping on the ekAdaSi-tithi. The devotee should also observe the vows during Damodara month, and observe the festivals commemorating the Lord’s pastimes. He should also observe the significant days in the lives of great devotees. 
3. MATTER: Certain trees such as asvattha, dhatri and tulasi are used to serve the Lord. The images of the Lord are material objects, but the devotee must worship them as non different from the Lord, whose identical image resides in the heart of the pure devotee. 

IF THE DEVOTEE OFFERS HIS FAVORITE OBJECT TO THE LORD, HIS SERVICE BECOMES FIRST CLASS.
The deities are of eight types (stone, wood, metal, earth, paint, sand, the mind and jewels (SB 11.27.12)

p.115

5. CULTIVATION WITH SOCIETY
There are rules for cultivation of bhakti (devotion) utilizing social tendencies:

• festive gatherings of elevated devotees, 
• increasing the vaiSNava population, 
• raising a vaiSNava family, 
• and spreading vaiSNava-dharma to all souls. 

Two things should be understood about devotee association, in order that VaiSNava offenses are not committed. Sri Caitanya has given us warnings in this regard.

1. The devotee should give up the association of the devotee pretender, understand him to be a materialist. 
2. Towards those who are sincere, the devotee should offer service and respect. 
3. Upon meeting a true VaiSNava, the devotee should associate with him and serve him with his heart.

To the people who are favourable to the VaiSNavas, he should show respect. This respect is an external service. These sympathetic people are of three types:

1. those who fully accept the Vaisnava conclusions but are not practicing themselves; 
2. those who take up the VaiSNava signs and appearance and act as if they are VaiSNavas, but are not real VaiSNavas as they lack genuine faith, though they have respect for the real VaiSNavas; 
3. those who are born in the families of great VaiSNava AcAryas, and wear the signs of a VaiSNava but are not real VaiSNavas. 

p.116

A true VaiSNava is measured by

• the degree of purity and depth of his devotion and 
• his capacity to inspire others. 

A person attains the status of a real VaiSNava as soon as a little pure devotion appears in his heart.
If a person respects and takes the association of the non-VaiSNava in the same way that he should respect the true VaiSNava or the ordinary VaiSNava, then bhakti will decrease. Thus, amongst those who wear the VaiSNava marks and appear to be VaiSNavas, certain false VaiSNavas (mentioned below) should be avoided. These people should be given the respect due to all human beings that is part of the secondary rules, but they should not be accepted or respected as real VaiSNavas.
THE FALSE VAISNAVA SHOULD BE AVOIDED COMPLETELY. False VaiSNavas are

• those who wear the VaiSNava marks for cheating; 
• those who identify themselves as followers of the VaiSNava acaryas, for the purpose of introducing advaita philosophy to the VaiSNavas; 
• and those who advertise themselves as VaiSNavas to gain money, position or some other material enjoyment. 

One should not discuss topics of rasa with anyone except one's affectionate friends who have realized rasa of a similar nature to one's own.
As showing compassion to all living entities is the ornament of the devotee, the devotees devise various means of transforming the living entities into VaiSNavas. According to the object, there are four types of relationship the devotee may have with others.

1. Towards the Lord he shows prema; 
2. towards pure devotees, the devotees show true friendship; 
3. towards immature devotees and ignorant people, they show mercy. Devotees distribute unlimited mercy to those who have developed the qualification for bhakti through good association, by giving them SikSA, spiritual instruction and delivering them through bestowal of their Sakti-saNcAra, special energy. 
4. And the devotees avoid those unfortunate people who, due to some type of incomplete reasoning, refuse to admit the principle of elevation of the soul.