1

SRI SRI CAITANYA SIKSAMRTA

THE NECTAREAN INSTRUCTIONS OF LORD CAITANYA
BY SRILA BHAKTIVINODA THAKURA
Translated by Sripad Pujya Bhanu Swami Maharaja

CHAPTER ONE PART ONE

Obeisances to their Lordships Radha and Krsna.
There are countless philosophies, which [although attempting to reach the truth] are all incomplete and
mutually conflicting, due to their origin in bewilderment. All these philosophies find their perfection in Krsna
bhakti. I begin this book by offering my respects to Sri Krsna Caitanya, the bestower of Krsna bhakti.
There are three objects in this universe: the Lord, conscious entities and matter. 1 Matter is that substance
without volition; for example, earth, rock, water, fire, air, ether, house, forest, grain, cloth or a body. Men,
animals, insects, reptiles are living entities, as they have the power to discern and desire. Of these, man has
the greatest power of discernment. For this reason some people call man the master of all living and
non-living entities.2 The Lord is the creator of all living and non-living entities. Since he does not have a
material body, we cannot see him. He is the perfect, the complete form of pure consciousness. He is our
creator, protector and controller.3 By His will, we prosper; by His will, we meet with destruction. In His
personal form, He is master of Vaikuntha. He is the Lord of all lords. By His command, all the universes
move.
As the Lord does not have the gross form of material objects, we cannot perceive Him with our senses.
In this sense, He is called formless in the Vedas. However, as all objects have their own form, the Lord also
has His form.4 Only material objects have material form. Conscious living entities have a conscious or
1

By chance, two birds have made a nest together in the same tree. The two birds are
friends and re of a similar nature. One of them, however, is eating the fruits of the
tree, whereas the other, who does not eat the fruits, is in a superior position due to
His potency. S.B.11.11.6
2
The Supreme Personality of Godhead, expanding His own potency, maya sakti,
created innumerable species of life to house the conditioned souls. Yet by creating the
forms of trees, reptiles, animals, birds, snakes and so on, the Lord was not satisfied
within His heart. Then He created human life, which offers the conditioned soul
sufficient intelligence to perceive the Absolute Truth and became pleased. S.B.11.9.28
3
TheSupremePersonalityof Godhead is the cause of the creation, maintenance and
destruction of this universe, yet He has no prior cause. He pervades the various states
of wakefulness, dreaming and unconscious deep sleep and also exists beyond them.
By entering the body of every living being as the Supersoul, He enlivens the body,
senses, life airs and mental activities, and thus all the subtle and gross organs of the
body begin their functions. My dear King, know that Personality of Godhead to be the
Supreme. S.B.11.3.35
4 IworshipGovinda,theprimevalLord,whosetranscendentalformisfullofbliss,truth,substantialityand

isthusfullofthemostdazzlingsplendor.Eachofthelimbsofthattranscendentalfigurepossessesin
Himselfthefullfledgedfunctionsofalltheorgans,andeternallysees,maintainsandmanifeststheinfinite

spiritual form (cetana svarupa). Human beings, though spiritual entities, additionally have a material body.
Thus our spiritual form has become hidden within the material form.
The Lord is pure consciousness or spirit. That is, he has no form except His spiritual form. This spiritual
form is His body. We can see this form only with our pure, spiritual eyes. 5 We cannot see it with material
eyes.
Many unfortunate people do not believe in God, for their eye of knowledge is closed. Because they cannot
see the Lords form with their material eyes, they say He does not exist. Just as blind men cannot
understand the nature of sunlight, atheists cannot believe in the existence of God . 6 Though all men, by
their very nature, believe in God, if they learn duplicitous logic through bad association from childhood,
they gradually become overcome by that bad influence and disbelieve in the Lords existence. That of
course is their loss; it is no loss for the Lord.
One should not think that Vaikuntha is material place. Madras, Bombay, Benares, Calcutta, London, and
Paris are examples of material places. To go to those places, one must traverse a great expanse of earth
and many countries. Even if one travels by railway or ship, it may take a long time. The material body must
be moved. Vaikuntha is not such a place; 7 it has a different nature, transcending the material universes. It
is conscious, eternal and faultless. It is not perceived by the eye, nor conceived of by the mind. The
Supreme Lord resides in this inconceivable place. If a person is able to please the Lord, he can go there
and serve the Lord eternally.
What is called happiness in this world is not eternal; it remains for a short time, and then disappears.
Everything of this world is filled with suffering. Birth itself is difficult, a cause for sorrow. After birth, we
must nourish the body with food. If we have no food, we suffer. There is always some sort of affliction,
such excessive heat or cold. To rid ourselves of the suffering we have to undergo bodily suffering to earn
money. If we do not build a house we do not have a place to stay. On getting married, we have to raise
universes,bothspiritualandmundane.BrahmaSamhita5.32
5

I worship Govinda the primeval Lord, who is Syamasundara, Krsna himself with
inconceivable innumerable attributes, whom the pure devotes see in their heart of
hearts with the eye of devotion tinged with the salve of love. B.S.5.38
6
B.G.16.7-8
7
I worship that transcendental seat, known as Sveta Dvipa where as loving consorts the Laksmis in
their
unalloyed spiritual essence practice the amorous service of the Supreme Lord Krsna as their only
lover;
where every tree is a transcendental purpose-tree; where the soil is the purpose-gem, water is
nectar, every
word is a song; every gait is a dance; the flute is the favorite attendant; effulgence is full of
transcendental
bliss and the supreme spiritual entities are all enjoyable and tasty; where numberless milch -cows
always
emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is
ever
present and without past or future and hence is not subject to the quality of passing away even for
the
duration of half a moment. That realm is known as Goloka only to a very few self -realized souls in
this
world. Brahma Samhita 5.56

children. When old age finally approaches, it seems we are left with nothing. Throughout life, we suffer
through argument and disagreement with others. There is no such thing as pure happiness in this world.
Therefore people accept that happiness is the momentary cessation of grief or want. However, it is very
difficult to live in such a world. If one attains the Lords abode, he does not experience temporary
happiness and distress, but rather attains unlimited and eternal joy. To this end, we must try to satisfy the
Lord.
Mans highest benefit starts when he begins to satisfy the Lord. But man begins this practice only after pure
knowledge appears within him.8 Unfortunately, most people think that they can enjoy the world now and
worship the Lord in old age. That, however, is unacceptable, for time is a precious thing 9. We should
begin to practice from the very day that we see its urgency. Mans life is indeed a rare achievement, but it
is also insecure, as we cannot say when we will die. Thus we should never think that we should not
worship the Lord when we are children. In history we see how Dhruva and Prahlada received the Lords
mercy when they were children. Is there any doubt that any human being, being capacity of doing an
activity, cannot, without effort, achieve it? As well, what is practiced from an early age gradually becomes a
natural action.

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
Therefore, while in material existence, a person fully competent to distinguish wrong
from right must endeavor to achieve the highest goal of life as long as the body is
stout and strong and is not embarrassed by dwindling. S.B.7.6.5
After many, many births and deaths one achieves the rare human form of life, which,
although temporary, affords one the opportunity to attain the highest perfection.
Thus a sober human being should quickly endeavor for the ultimate perfection of life
as long as his body, which is always subject to death, has not fallen down and died.
After all, 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
9
After many, many births and deaths one achieves the rare human form of life, which,
although temporary, affords one the opportunity to attain the highest perfection.
Thus a sober human being should quickly endeavor for the ultimate perfection of life
as long as his body, which is always subject to death, has not fallen down and died.
After all, 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

Man attempts to please the Lord for four reasons, 10 according to his condition of life: from fear, for
satisfying material aspirations, from a sense of duty, and from genuine attraction. Some people are
inspired to worship the Lord because of sickness, poverty, fear of hell or fear of death. Others worship
the Lord, praying for material happiness, desiring greater material progress. These two types of people,
though beginning their worship out of fear or material aspiration, often become attached to pure worship,
since worship of the Lord produces genuine joy. Those who worship the Lord out of a feeling of gratitude
are those motivated by a sense of duty. Those people who naturally gain satisfaction in worshipping the
Lord, without motives of fear, desire or duty, begin their worship with attraction (raga). Raga is defined as
the tendency of the mind to become spontaneously attracted to an object immediately on seeing it, without
intellectual processing. A person who has developed this quality of attraction in his heart as soon as he
thinks of the Lord is worshipping the Lord according to raga. Those who take to worship of the Lord
from fear, desire or duty are not on such a pure level11. Those who worship the Lord according to raga are
real worshippers.
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. Given
the right opportunity, it appears. Just as fire appears by striking a match or a flint, by sadhana or practice,
this relationship makes its appearance. Many persons have even achieved this relationship through practice
based on fear, desire and duty. Dhruva first worshipped the Lord with a desire for a kingdom, but by
sadhana there appeared in his heart attraction, borne of a pure relationship with the Lord. Thereafter he
refused to accept the benediction of material happiness.
Fear and desire are extremely base. When a devotees intelligence becomes clear, he gives up fear and
desire; duty or gratitude becomes his sole motive. And as long as raga towards the Lord does not appear,
the devotee should not give up worship according to duty. From the sense of duty two standards arise: to
respect the rules (vidhi) and to avoid breaking the rules (nisedha). These rules for worship of the Lord were
established by great devotees long ago and recorded in the scriptures 12. Following the scriptures and
10

Nothing is unobtainable for devotees who have satisfied the Supreme Personality of
Godhead, who is the cause of all causes, the original source of everything. The Lord is
the reservoir of unlimited spiritual qualities. For devotee, therefore, who are
transcendental to the modes of material nature, what is the use of following the
principles of religion, economic development, sense gratification and liberation, which
are all automatically obtainable under the influence of the modes of nature? We
devotees always glorify the lotus feet of the Lord, and therefore we need not ask for
anything in terms of dharma, kama, artha and moksa. S.B.7.6.25
Religion, economic development and sense gratification--these are described in the
Vedas as trivarga, or three ways to salvation. within these three categories are
education and self-realization; ritualistic ceremonies performed according to Vedic
injunction; logic; the science of law and order; and the various means of earning ones
livelihood. These are the external subject matters of study in the Vedas, and therefore
I consider them material However, I consider surrender to the lotus feet of Lord Visnu
to be transcendental. S.B.7.6.26
Thegopisbytheirlustydesires,Kamsabyhisfear,Sisupalaandotherkingsbyenvy,theYadusbytheirfamilial
relationshipwithKrsna,youPandavasbyyourgreataffectionforKrsna,andwe,thegeneraldevoteesbyour
devotionalservice,haveobtainedthemercyofKrsna.S.B.7.1.31
12
Therearetwoprocessesofpracticaldevotionalservice.oneisregulativedevotionalservice,andtheotheris
spontaneousdevotionalservice.Thosewhohavenotattainedtheplatformofspontaneousattachmentindevotional
servicerenderdevotionalserviceundertheguidanceofabonafidespiritualmasteraccordingtotheregulative
principlesmentionedintherevealedscriptures.Accordingtotherevealedscriptures,thiskindofdevotional
serviceiscalledvaidhibhakti.
C.C.Madhya22.108109
11

reverence for the rules arises from the sense of duty. On examining the historical records of all types of
people around the world, it will be obvious that faith in God is mans common and constant characteristic.
Uncivilized forest tribals survive, like animals, on animal flesh, but they also worship the sun, the moon,
huge mountains, large rivers and tall trees as their benefactors and controllers. Why do they do this?
Though the soul is extremely bound up, his faith in the Lord, his natural quality as spirit soul, will
gradually manifest as the degree that the material covering is weakened. 13 However, when man becomes
civilized and takes to various types of knowledge and education, his faith becomes more covered due to
materialistic logic. Then atheism, or worse, voidism, takes hold of his mind. One should understand that
such beliefs are the symptoms of an unhealthy, weak soul.
There are three stages between the primitive, uncivilized state of mankind and the devotional state. In these
three stages, the diseases of atheism, materialism, skepticism, and voidism afflict many people. Acting as
obstacles to their progress, those philosophies bring them to a lamentable state. Of course, not all people
will be so afflicted. Those who are infected by the disease become bound up, and do not progress to higher
stages of life. The uncivilized tribal, taking advantage of the system of varnasrama and cultivating civilized
manners, proper conduct and education, can quickly attain the life of a devotee.This is the natural path of
progress for mankind. But if one becomes afflicted by the diseases of materialistic philosophies, he falls
into an unnatural state of existence.
Though men in various countries, on various continents, have a wide variety of natures, the principal
nature is only one. Only the secondary characteristics are many. But though the principal nature is one,
there will not be found any two people in the world who have identical secondary qualities. As even twins
born of the same womb have some difference in form and quality, one cannot expect that people born in
different countries can ever have exactly the same qualities. Different countries have different water, air,
mountains, forests, eatables and clothing. Because of this, the people of these places have naturally
developed different physiques, complexions, customs, clothing and food. Similarly, the peoples mentality
will differ. And thus various peoples ideas of God, though being basically similar, will differ in details.
When men in various countries surpass the uncivilized stage and progress to the civilized stage, the
scientific stage, the moral stage and 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. Thus Mahaprabhu has
instructed that we should instruct everyone to worship the pure form of the Lord, but at the same time we
should not criticize others modes of worship.14

Krsnahasmanytypesofdevoteessomeareservants,somearefriends,someareparents,andsomeareconjugal
lovers.Thosewhoaresituatedinoneoftheseattitudesofspontaneousloveaccordingtotheirchoiceareconsidered
tobeonthepathofspontaneouslovingservice.C.C.Madhya22.161
Devoteeswhoreceivesuchtranscendentalopulencesareneverbereftofthem;neitherweaponsnorthechangeof
timecandestroysuchopulences.BecausethedevoteesacceptMeastheirfriend,theirrelative,theirson,preceptor,
benefactorandSupremeDeity,theycannotbedeprivedoftheirpossessionsatanytime.S.B.3.25.38
13
Bytheinfluenceoftime,thetranscendentalsoundofVedicknowledgewaslostatthetimeof
annihilation.Therefore,whenthesubsequentcreationtookplace,IspoketheVedicknowledgetoBrahma
becauseIMyselfamthereligiousprinciplesenunciatedintheVedas.LordBrahmaspokethisVedic
14
Thedevoteeshouldnotworshipdemigods,norshouldhedisrespectthem. Similarly, thedevoteeshouldnotstudyor
criticizeotherscriptures.C.C.Madhya22.116
Oneshouldhavefirmfaiththathewillachieveallsuccessinlifebyfollowingthosescripturesthatdescribethegloriesofthe
SupremePersonalityofGodhead.Atthesametime,oneshouldavoidblasphemingotherscriptures.S.B.113.26

Because of the above reasons, we see the following differences amongst the religions of different countries.
1. difference of teachers or prophets 2. difference in worshippers mentality and consequent expression of
reverence. 3. difference in procedures of worship 4. difference in conceptions of God 5. difference in Gods
name and statements due to difference in language
Thus, people in India give respect to the rsis, in other countries they respect prophets like Mohammed, in
other countries they respect Christ, and in other places the inhabitants give respect to various native sages.
It is imperative that the people of the country give proper respect to the native saints, but, no one, though
he made hold his particular belief to benefit his own progress, should go to other places and preach that
what his teachers have taught is superior to all other teachings. This gives no benefit at all to the world.
Concerning different expressions of reverence, in India, the worshipper sits on an asana, and after
performing nyasa and pranayama he begins his worship. The Muslim faces towards Mecca and worships
five times a day by bowing down. The Christian kneels down with folded hands and with humility praises
the Lord in either church or house. Each country has its particular rules concerning, proper dress, food,
purity and impurity.
If one examines the different religions, one will see different rituals. One will also 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 the form is
non-different from the Lord within, they worship that form. In some religions, because the greater
emphasis on logic, the worshipper simply forms a conception of God in the mind, and worships it. They do
not accept an external form of God. In reality, however, all these conceptions are forms of the Lord. 15
According to language differences, different religions call God by different names. The religions have
different names, and the languages used during worship are also different.
Because of these five differences, it is only natural that various religions will appear quite different.
However it is improper and detrimental to argue over these differences. If one goes to someone elses
place of worship one should think, The people are worshipping my Lord, but in a different way. Because
of my different training, I cannot quite comprehend this system of worship. However, through this
experience, I can deepen my appreciation for my own system of worship. The Lord is only one, not two. I
offer respect to the form I see here, and pray to the Lord in this new form that he increase my love for the
Lord in His accustomed form. 16 Those who do not follow this procedure, but instead criticize other
systems of worship and show hatred, violence and envy, are worthless and foolish. The more they indulge
in useless quarreling, the more they betray the very goal of their religion.
However, one should consider the following point. Though it is worthless to criticize a difference in
religious system, if one sees a fault, one should not tolerate it. 17 It is beneficial for the living entities if one
15

A twice-born person should worship Me, his worshipable Lord, without duplicity,
offering appropriate paraphernalia in living devotion to My Deity form or to a form of
Me appearing upon the ground, in fire, in the sun, in water or within the worshipers
own heart. ...TheDeityformoftheLordissaidtoappearineightvarietiesstone,wood,metal,earth,paint,sand,
themindorjewels.S.B.11.27.9,12
16
The Lord of Laksmi, the Lord of Sita, is not different from the Supersoul. Therefore I
worship the lotus-eyed rama as my very life. (statement of Hanuman)
17
Therearefivebranchesofirreligion,appropriatelyknownasirreligion,religiousprinciplesforwhichoneisunfit,pretentious
religion, analogical religion, andcheating religion. Onewhoisaware ofreal religiouslife must abandonthese five as
irreligious.Religiousprinciplesthatobstructonefromfollowinghisownreligionarecalledvidharma.Religiousprinciples
introducedbyothersarecalledparadharma.Anewtypeofreligioncreatedbyonwhoisfalselyprunedandwhoopposesthe
principles ofthe Vedas iscalled upadharma. And interpretation by ones jugglery ofwords iscalled chala dharma. A

attempts to correct the fault in the proper way. Thus Mahabprabhu, in discussing with Buddhists, Jains and
impersonalists, led them to the proper path. The devotees of Lord Caitanya should always take the Lords
behavior as the proper example to follow.
The devotee does not accept those religions which are filled with atheism, skepticism, materialism,
pantheism and impersonalism as real religions. He knows them to be false religions, anti-religious
movements, perverted religions, and he understands that their followers are unfortunate. The devotees
must try to protect the living entities from these false religions.
Pure love is the eternal function of the soul.18 Though the above mentioned five differences may exist in a
religion, the real religion is pure love. This is the final goal of religion. We should not quarrel over
external differences. If the goal of a religion is pure love, then all else is adjusted. Atheism, skepticism,
polytheism, materialism, pantheism, and impersonalism are, by their very nature, contrary to love. This will
be shown later on.
Love of Krsna (Krsna prema) is that pure love. 19 The quality of love is that it takes shelter of one entity
and takes another as its object. Prema cannot exist without (shelter, or subject) asraya and visaya (object).
The shelter of prema is the heart of the soul. The object of prema is Krsna alone. When perfect, pure
prema arises, the aspects of the Lord as Brahman, the controller and Narayana ripen into the form of Krsna.
On reading this book and understanding the concept of prema, this will be understood. A person who
argues just on hearing the name of Krsna is cheated of the truth. Quarreling about names is of no value.
The living entity should search out the object indicated by the name. The sweet qualities of Krsna as
described in the crown jewel of scriptures, Srimad Bhagavatam, were the personal realization of Vyasadeva
through his spiritual vision. Through the instructions of Narada, Vyasadeva obtained devotional trance and
saw the form of Krsna. Vyasadeva described tha sweet qualities of Krsna, for he realized that by developing
devotion to that form of Krsna the jivas could drive away all forms of lamentation, illusion and fear.
On hearing or reading about Krsna and his sweet qualities, the living entities according to their nature
understand him in two different ways: understanding through true knowledge, and understanding without
knowledge. Even when Krsna is personally present and can be seen with mortal eyes, the two types of
people will see in these two different ways. If a person desires to learn more about these two types of
perception, he may study the Sat Sandarbhas, Bhagavatamrta and Sri Krsna Samhita under a competent
authority. It is impossible to elaborate on this subject here. Briefly realization through true knowledge
(vidvat pratiti) may be described as realization under vidya sakti (knowledge potency of the Lord) , and
understanding without knowledge (avidvat pratiti) may be described as an understanding of the Lord under
ignorance.

pretentiousreligioussystemmanufacturedbyonewhowillfullyneglectstheprescribeddutiesofhisorderoflifeiscalled
abhasa.Butifoneperformstheprescribeddutiesofhisparticularasramaorvarna,whyaretheynotsufficienttomitigateall
materialdistresses?S.B.7.15.1214
Theoccupationalactivitiesamanperformsaccordingtohisownpositionareuselesslaboriftheydonotprovokeattraction
forthemessageofthePersonalityofGodhead.S.B.1.2.8
18

SimplybygivingauralreceptiontothisVedicliterature,thefeelingforlovingdevotionalservicetoLordKrsna,the
SupremePersonalityofGodhead,sproutsupatoncetoextinguishthefiveoflamentation,illusion and
fearfulness. S.B. 1.7.7
19

If Krsna is understood through avidvat pratiti, many controversies arise. If he is understood through vidvat
pratiti, there is no place for disagreements. 20 Those interested in spiritual development should immediately
obtain vidvat pratiti. What is the point in understanding through avidvat pratiti, falling into argument and
confusion, and losing the goal of life.21 Some idea about vidvat pratiti has been given. Vidvat pratiti is
possible for those persons who give up material conceptions and can conceive of spirit. They can then
perceive Krsna with their spiritual eyes, hear his pastimes with their spiritual ear, and relish Krsna
completely with their spiritual taste buds. Krsnas pastimes are completely non-material. Though Krsna
can by his inconceivable potency become the object for the material eye, by nature he is not perceivable by
material senses. When Krsna descends and reveals his pastimes to the material senses, only the person with
vidvat pratiti attains real contact with the Lord. Normally avidvat pratiti operates. Thus most people
understand Krsna as temporary being, with birth, growth and decay. By avidvat pratiti a person thinks that
the impersonal state, devoid of qualities, is truth and the personal state of God, with qualities, is material.
They conclude that Krsna is material since he has qualities.
Understanding the supreme truth is not a matter of mundane logic. How can the limited intellect of man
operate in relation to the unlimited Lord? The Supreme Truth can only be understood and relished by the
devotional element which is present in the soul. This devotion or bhakti is the preliminary stage of pure
love, prema. Vidvat pratiti arises only by Krsnas mercy, for only by Krsnas mercy does the vidya sakti help
the jivas.
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 Lords
dear prophet could not see Allahs 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 some distant
entity, what to speak of the impersonal Brahman. Even Narayana 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. 22

Thefoolishwithapoorfundofknowledgecannotknowthetranscendentalnatureoftheforms,namesandactivitiesofthe
Lord,whoisplayinglikeanactorinadrama.norcantheyexpresssuchthings,neitherintheirspeculationsnorintheirwords.
onlythosewhorenderunreserved,uninterrupted,favorableserviceuntothelotusfeetofLordKrsna,whocarriesthewheelof
thechariotinHishand,canknowthecreatoroftheuniverseinHisfullglory,powerandtranscendence.S.B.1.3.3738
20

OUddhava,bothknowledgeandignorance,beingproductsofmaya,areexpansionsofMypotency.
Bothknowledgeandignorancearebeginninglessandperpetuallyawardliberationandbondageto
embodiedlivingbeings.OmostintelligentUddhava,thelivingentity,calledjiva,ispartandparcelofMe,
butduetoignorancehehasbeensufferinginmaterialbondagesincetimeimmemorial.Byknowledge,
however,hecanbeliberated.S.B.11.11.34
21

22

B.R.S. 1.11.9

The abode of Krsna is full of bliss. Though majesty also resides there in fullness, it does not predominate;23
rather sweetness and eternal bliss predominate. His wealth is its fruit, flowers and twigs. His citizens are
the cows. His friends are the cowherd boys and his associates are the gopis. His food is butter, yogurt and
milk. All the groves and forests are filled with love of Krsna. The Yamuna River is engages in Krsnas
service. Everything in nature serves Him. Though elsewhere he is worshipped and revered by all as the
Supreme Lord, here, as the life of all the inhabitants, he sometime descends to the worshippers level and
sometimes becomes his subordinate. If it were not like this, could the lowly living entity have a relation of
love with God? Can the Lord, who is filled with the highest sport, endowed with free will, and eager for
the love of the soul, hanker for mans offering of worship or feel genuinely satisfied with it? Krsna, the
reservoir of sweet pastimes, thus covers his majestic aspect with sweetness, accepts equality with or
subordination to qualified souls in transcendental Vrndavana, and feels bliss. Can anyone who accepts pure
love or prema as the highest goal accept anyone other than Krsna as the object of love? Though different
languages may not use the same words to describe Krsna, Vrndavana, the gopas and gopis, the cows,
Yamuna and the kadamba trees, those persons interested in pure love must accept the name, place, form
and pastimes in some form , using some words. Thus Krsna alone is the object of pure love.
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(vidhi) and through attraction (raga).
Attraction (raga) is rare. When raga develops, the path of vidhi loses its effectiveness. But as long as raga
does not develop, one must take shelter of vidhi. This is imperative for man. Therefore, scriptures outline
these two paths. The path of raga is extremely independent or individualistic; there are no set rules. Only
those who are most advanced and fortunate can practice raga. Therefore only the rules for the path of vidhi
have been systematically presented in the scriptures.
Those who unfortunately do not believe in God, also formulate rules for maintaining their life. These rules
are called morality. Those moral codes which do not include thought of God, cannot accomplish any good
for mankind, even though presented skillfully. Such morality is materialistic. Moral codes which express
belief in God and oblige service to Him are fit for mankind.
Rules are of two types: primary and secondary. Those rules which directly lead us to serving and
satisfying the Lord are called primary rules. Those rules of life which indirectly support that goal are
called secondary. This will become clear by giving an example. Taking an early morning bath is a rule. By
doing this, the body becomes fresh and disease free, and the mind as well becomes steady. If the mind is
steady, one can worship the Lord properly. Here, the goal, worship of the Lord, is not the immediate
intention of the bath. The baths direct result is bodily comfort. If bodily comfort is accepted as the final
goal of the bath, then worship of the Lord is not achieved at all. There are many possible intervening
23

The four principles of advancement in spiritual life--dharma, artha, kama and

moksa--all depend on the disposition of the Supreme Personality of Godhead.
Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully
depend upon the disposition of the Supreme Lord, worship Him , the Supersoul, in
devotional service. S.B.7.7.48
...You cannot please the Supreme Personality of Godhead by becoming perfect
brahmanas, demigods or great saints or by becoming perfectly good in etiquette or
vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor
by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord
is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere
devotional service, everything is simply a show. ...In the same favorable way that one
sees himself and takes care of himself, take to devotional service to satisfy the
Supreme Personality of Godhead, who is present everywhere as the Supersoul of all
living entities. S.B.7.7.51-53

10

results between bathing and worshipping God. With such intervening agents there is possibility of
obstruction.
The direct result of the primary rules is worship of the Lord. 24 There is no intervening results between the
rule and worship of the Lord. Chanting the Lords name and hearing about Him are two primary rules,
because their direct result is worship of the Lord. Though we must always observe the primary rules, if we
do not observe the secondary rules, we cannot maintain the body properly, nor our life. If we cannot
maintain our life, how can we follow the primary rules of devotional service? The secondary rules are the
ornament of mans life. Material education, technology, industry, civilization, order, perseverance, bodily,
mental and social rules are accepted, in that they may be used to bring mankind to serve the feet of the
Lord sincerely. Being servants of the primary rules, by the Lords grace, they make the life of mankind
blissful both during practice and perfection.
Though 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,
real life of man begins with theistic moral life. Without belief in God, human life is no better than that of an
animal, no matter how much 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. Thus in this
book the discussion begins from this stage of life. Civility, morality and material science are considered as
ornaments to this life. How the theistic moral life culminates in devotional life will be discussed in this
book. The real life of the living entity is called jaiva dharma, the souls inherent nature. For the human being,
jaiva dharma is called manava dharma. Mans dharma is of two types: secondary and primary, or incidental
and inherent. Secondary or incidental dharma takes shelter of matter, material qualities and material
relations. The primary dharma takes shelter of the pure soul. The primary dharma is the real dharma of the
soul. The secondary dharma is of no value, being the transformation of the primary dharma under the
influence of material qualities.
When the material qualities are removed the dharma of the soul exists purely as the primary dharma.
Secondary dharma is also called conditioned dharma. When the material conditions are removed, primary
dharma remains. Secondary rules and prohibitions, piety and avoidance of sins are included in the
secondary dharma. The secondary dharma does not leave the soul but matures into the primary dharma
when the jiva is freed from the material modes. The secondary dharma appears in the conditioned state by
an unnatural transformation of the primary dharma. By a positive transformation of the secondary dharma
the primary dharma appears again. After examining the secondary rules and prohibitions, the primary rules
and prohibitions and finally the perfected stage of the jiva, prema bhakti, will be discussed.
In this first section the words Lord, God and Krsna have all been used. The reader should not think
that these words refer to separate entities.25 Krsna is the only form, the only object of worship by the soul.
Krsna is the complete revelation of sweetness in God. When we consider Krsna in relation to other objects
and need to emphasize his lordship, we use the word Lord. That is why in the beginning the word
Lord was used instead of Krsna. Lordship is nothing more than the natural control that Krsna displays
towards the objects of his creation. In enumerating, the objects of existence, the word Lord is thus used:
cit (conscious entity), acit (matter) and isvara (Lord, controller of both).
24

Anyone whose work is not meant to elevate him to religious life, anyone whose
religious ritualistic performances do not raise him to renunciation, and anyone
situated in renunciation that does not lead him to devotional service to the Supreme
Personality of Godhead, must be considered dead, although he is breathing.
S.B.3.23.56
25
Learned transcendentalists who know the Absolute Truth call this nondual
substance Brahman, Paramatma or Bhagavan. S.B.1.2.11

11

Chapter One part two

The teachings of Lord Caitanya
In order to understand the teachings of Lord Caitanya, we must refer to the Sri Caitanya Caritamrta. Lord
Caitanya himself did not leave any written works, except the eight verses of the Siksastaka. There are few
verses attributed to him in the Padyavali, but from those verses we cannot take any systematic instructions.
There is also a few very small books which some people claim were written by Lord Caitanya. After
examining everything, we must conclude that these are all false claims. From the many works which the
Goswamis wrote we can thoroughly understand Lord Caitanyas teachings, but they do no mention any
works written by Lord Caitanya Himself. Sri Caitanya Caritamrta is the authoritative work. From this work
we can understand the Lords character and teachings. These teachings are confirmed perfectly by the
words of the Goswamis. For this reason Sri Caitanya Caritamrta is given so much respect. Sri Krsna Dasa
Kaviraja appeared immediately after Lord Caitanya. Mahaprabhus direct disciples, Raghunatha Goswami,
Rupa Goswami and many others assisted Krsna Dasa in writing his work. Before him Kavi Karnapura had
written Sri Caitanya Candrodayanataka and Vrndavana das Thakura had written Sri Caitanya Bhagavata.
These works were a great help to Krsna Dasa Kaviraja. Considering all points we have had to depend upon
Sri Caitanya Caritamrta.
During his married life, until the age of twenty-four, Caitanya would preach the glories of the Holy Name
and the necessity of chanting the Lords name to all souls in Srivasas courtyard, on the bank of the Ganga,
in his classroom, and on the road. After taking sannyasa, the Lord instructed Sarvabhauma in Puri,
Ramananda Raya in Vidyanagara, Venkata Bhatta in the South, Rupa Goswami as well as Raghupati
Upadhyaya and Vallabha Bhatta (by trickery), in Prayaga, and Sanatana Goswami and Prakasananda in
Varanasi. From these instructions we can understand Lord Caitanyas teachings as they are in truth. After
going through all these teachings the principal points of his philosophy have been presented here.
Displaying extraordinary mercy to the living entities, Mahaprabhu preached pure vaisnava dharma or jaiva
dharma all over India. He himself went to some places and preached. To other places he sent preachers to
do the work. Giving the preachers unlimited spiritual power, he sent them out to all places, and impelled by
the prema He has bestowed on them, they took up the task without expectation of pay or reward, for only a
preacher of pure heart can preach the pure dharma. In the present age, in various religions, people preach to
earn a living. This however cannot give the intended result.
In the Caitanya Caritamrta, Adi Lila, 7th Chapter, it is written:
Sri Krsna Caitanya Mahkaprabhu and His associates of the Panca tattva distributed the holy
name of the Lord to invoke love of Godhead throughout the universe, and thus the entire universe was
thankful. Lord Caitanya dispatched the two generals Rupa Gosvami and Sanatana Gosvami to Vrndavana to
preach the bhakti cult. As Rupa Gosvami and Sanatana Gosvami were sent toward Mathura, so Nityananda
Prabhu was sent to Bengal to preach extensively the cult of Caitanya Mahaprabhu. Sri Caitanya
Mahaprabhu personally went to South India, and He broadcast the holy name of Lord Krsna in every
village and town. Thus the Lord went to the southernmost tip of the Indian peninsula, known as
Setubhanda. Everywhere He distributed the bhakti cult and love of Krsna, and in this way he delivered
everyone.
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

12

again by good fortune remembers that he is the eternal servant of Krsna, then this dharma again appears and
the living entity becomes healthy.
Faith in this truth is the root of all success. Faith appears in two ways. Some people develop faith after
developing a distaste for the material world after many births of sukrti.
If by good fortune, a living entity develops faith in Krsna, he begins to associate with devotees.
C.C. Madhya 23. 9
Another name for sraddha is visva .
By rendering transcendental loving service to Krsna, one automatically performs all subsidiary
activities. This confident, firm faith, favorable to the discharge of devotional service, is called sraddha.
C.C.Madhya 22.62
Faith means that by worshipping Krsna, all the living entitys duties are accomplished. 26 After performance
of sukrtis, the soul becomes satisfied, and from the eternal function of the soul this natural sraddha
appears.27 The person who has developed faith, by practicing devotional activities in the association of
devotees, destroys his material attachments and gradually progresses through the stages of steadiness, taste,
attachment, bhava and prema.
If the natural, intrinsic faith appears in an intense way, the devotee practices raga marga.28 Not considering
so much the rules of scripture, he can fearlessly progress in his practice on the path of intense attraction to
Krsna. However if the faith which has developed is weak, then the devotee must progress by taking the
help of good advice from the authorized guru. As this faith usually starts from faith the scripture and the
instruction of the guru, normally the guidance of scripture is very essential.
My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he
chastised Me. You are a fool, he said. You are not qualified to study Vedanta philosophy, and therefore
You must always chant the holy name of Krsna. This is the essence of all mantras or Vedic hymns. Simply
by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by
chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord. In this age of Kali there is
no other religious principle than the chanting of the holy name, which is the essence of all Vedic hymns.
This is the purport of all scriptures. After describing the potency of the Hare Krsna mahamantra, My
spiritual master taught Me another verse, advising me to always keep the name within My throat.
In this age of Kali there is no alternative, there is no alternative, there is no alternative for
spiritual progress than the holy name, the holy name, the holy name of the Lord.
26

As pouring water on the root of a tree energizes the trunk, branches, twigs and
everything else, and as supplying food to the stomach enlivens the sense and limbs of
the body, simply worshipping the Supreme Personality of Godhead through devotional
service automatically satisfies the demigods, who are parts of that Supreme
Personality.
S.B. 4.31.14
27
If somehow or other by good fortune one develops faith in hearing and chanting My
glories, such a person, being neither very disgusted with nor attached to material life,
should achieve perfection through the path of loving devotion to Me. S.B.11.20.8
28
As long as one is not satiated by fruitive activity and has not awakened his taste for
devotional service by sravanam kirtanam visnoh, one has to act according to the
regulative principles of the Vedic injunctions. S.B.11.20.9

13

Since I received this order from My spiritual master, I always chant the holy name, but I think that by
chanting and chanting the holy name I have been bewildered. While chanting the holy name of the Lord in
pure ecstasy, I lose myself, and thus I laugh, cry, dance and sing just like a madman. Collecting My
patience, therefore, I began to consider that chanting the holy name of Krsna had covered all My spiritual
knowledge. I saw that I had become mad by chanting the holy name, and I immediately submitted this at
the lotus feet of my spiritual master.
My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this
mahamantra! Chanting the holy name in ecstasy causes one to dance, laugh and cry.
When My spiritual master heard all this, he smiled and then began to speak.
It is the nature of the Hare Krsna maha mantra that anyone who chants it immediately develops his
loving ecstasy for Krsna. Religiosity, economic development, sense gratification and liberation are known
as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant
as straw in the street.
C.C.Madhya 7.71-85
From the words, consider this verse and keep it around your neck, we can understand that faith is
nourished and grows by following scripture. According to Mahaprabhu, scripture or Vedic scripture is the
only authoritative proof. Rules of logic and argument are no proof.
The self-evident Vedic literatures are the highest evidence of all.
CC. Adi 7, 132
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
It is clear that there are two types of faith, komala sraddha (weak faith) and drdha sraddha (firm faith).
Bhakti that arises from firm faith is very strong and naturally intense. Mahaprabhus views about this are
expressed perfectly in the Sistastaka. Concerning komala sraddha, 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 and chanting and hearing. When one is freed
from all unwanted contamination, he advances with firm faith. 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 love of Godhead. Such love is lifes ultimate goal and the reservoir of all pleasure.
C.C.Madhya 23.9-13
For a person with strong faith, the scriptural statements have no function, but for a person of weak faith,
there is not alternative but the scripture and association of devotees. For this class of faithful person
initiation is necessary. From the authorized guru a devotee receives the conclusions of the scriptures and
the mantra, and practices deity worship according the instructions of the guru. In this way he progresses.
For this type of person the dasa mula siksa (Ten Essential Teachings) is important. One essential teaching
is the authority or source of knowledge, i.e. scripture. The other nine essentials are the conclusions stated
by the authority of scripture.

14

The devotee with firm faith, by chanting the Holy Name with intrinsic faith, realizes spontaneously the nine
essentials stated by the scriptures, by the mercy of the Holy Name. It is not necessary for him to digest the
philosophical points raised in the scriptures. But those who have weak faith quickly fall from the devotional
platform by bad association, if they do not have the backing of scriptural authority. The Vedas, which
discuss brahman, are their source of knowledge. As the Vedas, being vast in scope, have many prescriptions
for those interested in fruitive action and impersonal realization, instructions for the devotee is not easy to
extract. In order to clearly show the real meaning which is revealed here and there in the Vedas, the sattvika
puranas have been given. Among the sattvika puranas, the Srimad Bhagavatam is the best, most explicitly
explaining the highest import of the Vedas.29 Thus the Bhagavatam and the Pancaratra scriptures, which
confirm the same conclusions, are counted as authoritative knowledge.
The Vedic literatures give information about the living entitys eternal relationship with Krsna,
which is called sambandha. The living entitys understanding of this relationship and acting accordingly is
called abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.
Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can
develop ones original love of Godhead, which is the goal of life. This goal is the living entitys topmost
interest and greatest wealth. Thus one attains the platform of transcendental loving service unto the Lord.
C.C. Madhya 20, 124-125
The relationship between the jiva, material nature and God is called sambandha. Actually Krsna is one, but
he has two energies-material nature and the jiva. By a transformation of the material energy the material
world exists, and by transformation of the jiva sakti, the jivas exist. To again establish ones position as the
servant of Krsna is called fixing ones relationship.
In His original form the Supreme Personality of Godhead is full of transcendental opulences which are
free from the contamination of the material world. It is to be understood that in all Vedic literature the
Supreme Personality of Godhead is the ultimate goal.
C.C.Adi 7.139
The Vedic literatures give information about the living entitys eternal relationship with Krsna,
which is called sambandha.
C.C. Madhya 20.124
In considering the relationship there are seven topics:
1. Krsna
2. Krsnas energies
3. rasa
4. jiva
5. jiva in the material realm
6. jiva in the liberated state
29

athoyam brahma sutranam bharatartha vinirnayah

gayatri bhasyaruposau vedartha paribrmhitah
grathosthadasa sahasrahah srimad bhagavatabhidhah
sarvavedetihasaham saram saram samuddrtam
sarvavedanta saram hi sri bhagavatam isyate
tad rasamrta trptasya nanyatra syad ratih kvacit
The Bhagavatam explains the meaning of Mahabharata and the brahma sutras. It is the natural commentary on the
gayatri mantra and full of the import of the Vedas. It composed of eighteen thousand verses. It is the essence of all the
Vedas, histories and the Vedanta. Satisfied with the nectarean taste of this work, one will have no attraction for anything
else. Garuda Purana

15

7. acintya bhedabheda
By thoroughly understanding these seven topics of scriptures, a person obtains sambandha jnana.
By arrangement of sound is created a composition. The potency by which the meaning of sound is grasped
is called the abhidha potency of the sound or the connotative power of the sound. By using the word ten
with elephants we can understand a certain number of elephants. This direct meaning is called abhidheya.
There is another potency of words called laksana. In the phrase cowherds on the Ganga, since
cowherds cannot stand on the surface of the Gangas water, by the laksana sakti we understand that the
cowherds are on the bank of the Ganga. Where it is necessary to use the laksana sakti, the abhidha sakti
does not operate. Where the direct meaning can be used, only the abhidha sakti functions.
In the Vedic literatures, the meaning taken by abhidha, direct connotation, should be accepted. The direct
meaning of the Vedas is called abhidheya, that which should be known. Going through all the Vedas, the
abhidheya--the direct import--of the Vedas is devotion to the Supreme Lord. Karma, jnana, and yoga have
only an indirect relation 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.
The means is directed towards a certain goal. This goal is called the prayojana. Krsna prema, the
perfection of the jiva, is the goal of bhakti and the ninth topic discussed in the Vedas.
In teaching Sanatana, Mahaprabhu said,
I have described ones relation with Krsna in various ways. This is the subject matter of all the
Vedas. Krsna is the center of all activities. Now I shall speak about the characteristics of devotional
service, by which one can attain the shelter of Krsna and His loving transcendental service.
C.C.Madhya 22.3-4
In this way, Mahaprabhu taught jaiva dharma, the constitutional nature of the soul, composed of
sambandha, abhidheya , and prayojana.
Chapter one part three
Krsna, Krsna sakti and rasa
The eternal, blissful form of Krsna is the Supreme Lord. He is without beginning, and He is the origin of all
else. In the scriptures He is called Govinda. He is the cause of all causes.
O Sanatana, please hear about the eternal form of Lord Krsna. He is the Absolute Truth, devoid of
duality but present in Vrndavana as the son of Nanda Maharaja. Krsna is the original source of everything
and the sum total of everything. He appears as the supreme youth, and His whole body is composed of
spiritual bliss. He is the shelter of everything and master of everyone. The original Supreme Personality of
Godhead is Krsna. His original name is Govinda. He is full of all opulences, and His eternal abode is known
as Goloka Vrndavana. 30
C.C.Madhya 20 .152-154
30

Lowest of all is located Devi dhama, next above it is Mahesa dhama; above Mahesa
dhama is placed Hari dhama and above them all is located Krsnas own realm named
Goloka. I adore the Primeval Lord Govinda, who has allotted their respective
authorities to rulers of those graded realms. B.S. 5.43

16

It is possible for the jivas to realize the form of God, for God Himself has given man the ability to realize
Him. By this ability the elevated jivas can realize the form of the Lord. Man has three means of realization:
gross material organs of knowledge, the subtle body or the minds comprehension power, and the ability of
the jiva to perceive spiritual matters.
The eye, ear, nose, tongue and skin are the five organs by which the external world is understood. This is all
material knowledge. By contemplation, remembrance, or meditation on objects of material knowledge, only
more material knowledge, or at most, a perverted glimpse of spirit, is possible. Thus two ways of gathering
knowledge are material. It is not possible to have realization of the form of the Lord, which is purely
spiritual, by these bodily faculties. Unless a person takes shelter of the faculties of the soul, spiritual vision
of the Lord is impossible.31 People who try to see the form of the Lord by taking shelter of the material
senses practice asana, pranayama, dhyana and dharana 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. But by such
activity, the perfect, spiritual realization cannot be obtained. All that is achieved is fragmentary realization
based upon negation of material knowledge. Those with extreme negativity consider material form as
abominable and imagine a formless, unchanging existence of God; they attempt to realize Brahman. But
actually their vision of brahman is only a show. 32
Mahaprabhu said the Sanatana:
There are three kinds of spiritual processes for understanding the Absolute Truth--the processes of
speculative knowledge, mystic yoga and bhakti yoga. According to these three processes, the Absolute
Truth is manifested as Brahman, Paramatma and Bhagavan.
C.C.Madhya 20.157
When one accepts Vedic literature by interpretation or even by dictionary meaning, directly or indirectly
the ultimate declaration of Vedic knowledge points to Lord Krsna.
C.C. Madhya 20.146
Thus, when a jiva desires to see the Lord, according to his qualification, he sees the appropriate form of the
Lord. Accordingly as one practices karma yoga, jnana yoga or bhakti yoga, one will see paramatma,
brahman or bhagavan. The wise call the non-dual spiritual entity tattva or absolute truth. 33 But this
absolute entity is perceived differently by differently qualified instruments. Brahman, paramatma and
bhagavan are actually one entity, but the person thinks the object which he perceives to be supreme.

31

When a diseased eye is treated with medicinal ointment it gradually recovers its
power to see. Similarly, as a conscious living entity cleanses himself of material
contamination by hearing and chanting the pious narrations of My glories, he regains
his ability to see me, the absolute truth, in My subtle spiritual form. S.B. 11.14.26
32
Therefore, control your speaking, subdue the mind, conquer the life air, regulate the
senses and through purified intelligence bring your rational faculties under control. In
this way you will never again fall onto the path of material existence. A
transcendentalist who does not completely control his words and mind by superior
intelligence will find that his spiritual vows, austerities and charity flow away just as
water flows out of an unbaked clay pot. Being surrendered to Me, one should control
the speech, mind and life air, and then through loving devotional intelligence one will
completely fulfill the mission of life. S.B.11.16.42-44
33
Learned transcendentalists who know the Absolute Truth call this nondual substance
Brahman, Paramatma or bhagavan. S.B.1.2.11

17

Bhagavan is Sri Krsna. Those who disregard Krsna, thinking him to be an ordinary mortal performing
material activities, have very meager understanding of spiritual truth. Mahaprabhu taught Sanatana about
Krsna as bhagavan, quoting from the Bhagavatam.34
Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in
all respects. Although His form is one, he can expand His form into unlimited numbers by His supreme will.
The Supreme Personality of Godhead exists in three principal forms--svayam rupa, tadekatma rupa and
avesa rupa. The original form of the Lord is exhibited in two forms--- svayam rupa and svayam prakasa. In
His original form as svayam rupa, Krsna is observed as a cowherd boy in Vrndavana. In His original form,
Krsna manifests Himself in two features--prabhava and vaibhava.
C.C.Madhya 20. 164-167
There are six types of incarnations of Krsna. One is the incarnations of Visnu, and another is the
incarnations meant for the performance of pastimes. There are incarnations that control the material
qualities, incarnations of the Manus, incarnations in different millenniums, and incarnations of empowered
living entities.
C.C.Madhya 20.245-246
The conclusion is that Lord Brahma and Lord Siva are simply devotee incarnations who carry out
orders. However, Lord Visnu, the maintainer, is the personal feature of Lord Krsna. 35
C.C.Madhya 20.317
The six opulences, or bhaga are complete wealth, complete courage, complete fame, complete beauty,
complete knowledge and complete renunciation. That person who has all these qualities is called bhagavan.
Krsna is svayam bhagavan, because He reveals most completely all the qualities by His very nature. There is
no entity equal to or greater than Krsna. He resides eternally in His original form in Goloka. His direct
expansions or tad ekatma rupa, perform their activities by His will. Mahavisnu is Krsnas first purusavatara.
He lies on the Karana ocean. His partial expansions are Garbodasayi and Ksirodasayi Visnu. The avataras
such as Rama and Nrsimha are expansions from them. But Krsna is svayam bhagavan, the source of the
purusavataras. Though Krsna is supreme, he appears in the material world as the son of Nanda, by his
inconceivable power.
The brahman which is mentioned in the Upanisads is but His effulgence. 36 The paramatma which is
mentioned in the Upanisads and the Yoga scriptures is one part of Krsna37. There are many proofs for these
two statements in the scriptures. This cannot be understood by reasoning or logical rules.

34

All the above mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead.
All of them appear on planets whenever there is a disturbance created by the atheists.
The Lord incarnates to protect the theists. S.B.1.3.28
35
By his will, I create, Lord Siva destroys, and He himself, in His eternal form as the
Personality of Godhead, maintains everything. He is the powerful controller of these
three energies. S.B. 2.6.31
36
I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upanisads, being differentiated from the
infinity of glories of the mundane universe and which appears as the indivisible,
infinite and limitless truth. B.S.5.40
37
You should know Krsna to be the original Soul of all living entities. For the benefit of
the whole universe, He has, out of His causeless mercy, appeared as an ordinary,
human being. He has done this by the strength of His internal potency. S.B.10.14.55

18

As the light spreads out from the sun, from Krsna, endowed with all wonderful qualities, unlimited rays
spread out in all directions. Characterized by negative attributes such as formlessness, those rays take the
form of impersonal Brahman in the hearts of men cultivating negation of material consciousness. Yogis seek
out Paramatma, the expansion of Krsna, who creates and enters into the universe. The 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. Those who become attracted to Krsnas
glories and beauty are saved from the negative, impersonal mentality and see the kingdom of God. The jiva
can by good fortune attain this unlimited happiness, but a man whose intelligence is overcome by material
knowledge cannot reach this spiritual kingdom.
Though Krsna is eternally the lord of Goloka, by his inconceivable power he descends to the material world
by his own will along with his residence, Vraja, and yet carries out his activities in a pure, variegated way.
The jiva can understand these transcendental activities of the Lord by the pure vision of his soul, and not by
the material eye.38 Though Krsna may become visible to the material eye by his power, usually he remains
invisible. As the pastimes of Krsna are eternal, not polluted by material time and place, they are visible only
to the devotional eye of the pure spirit soul, and held in the mind saturated with love. 39 As long as a person
tries to approach Krsna with pride of material knowledge, Krsna will remain far away. When a person calls
out to Krsna with a humble heart, he sees Krsna and experiences the Lords unlimited bliss. With the
appearance of genuine faith, he loses his material pride and offensive nature. There is no room for caste,
birthright, material knowledge, beauty, power, influence of material science, position, wealth, or kingdom in
cultivating Krsna consciousness. For this reason understanding of Krsna remains far away from those who
are proud of their material status. Thus it is easy to understand why Krsna is disregarded in the modern
world.40
The unfortunate position of science is that it tries to know truths which are beyond is scope. Though it has
no qualification for spiritual matters, it tries recklessly to understand, and ends up with worthless
conclusions and a depraved mentality. Krsna gives his mercy when a jiva shows humility born of association
with devotees. This is his qualification for spiritual matters. It is impossible to gain spiritual knowledge by
material intellect.41
Krsnas energies

38

O Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are
firm in vow and situated in truthfulness. And thus you can think of the pastimes of the
Lord in trance for the liberation of the people in general from all material bondage.
S.B.1.5.13
39
Thus he fixed his mind, perfectly engaged it by linking it in devotional service,
without any tinge of materialism, and thus he saw the Absolute Personality of
Godhead along with his external energy, which was under full control. S.B.1.7.4
40
The intelligence of cruel-minded persons is blinded by false pride based on great
wealth, opulence, prestigious family connections, education, renunciation, personal
beauty, physical strength and successful performance of Vedic rituals. Being
intoxicated with this false pride, such cruel persons blaspheme the Supreme
Personality of Godhead and His devotees. S.B.11.5.9
41
My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he
can understand the greatness of Your personality. But those who speculate to
understand the Supreme Personality of Godhead are unable to know You, even though
they continue to study the Vedas for many years. S.B.10.14.29

19

Krsnas energies are unlimited. The meager knowledge of the jiva can not even understand what energies
exist in the various parts of the unlimited universe. In the spiritual world, across the Viraja, exists Vaikuntha
and above that, Goloka Vraja. In Vaikuntha four armed Narayana displays all majesty. In Goloka, with the
predominance of sweetness, all majesty is hidden.42 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. Learned men divide Krsnas energy into the superior, spiritual energy
(cit sakti) and inferior or material energy (maya sakti). Actually the superior energy is the inconceivable
energy. The inferior energy is its shadow. That inferior energy is the controller of the material universe.43 The
maya sakti which is condemned in spiritual discussions is this inferior energy, not the spiritual energy.
Lord Krsna naturally has three energetic transformations, and these are known as the spiritual
potency, the living entity potency and the illusory potency.
C.C.Madhya 20.111
Krsna has unlimited potencies, out of which three are chief--willpower, the power of knowledge and
the creative energy.
C.C.Madhya 20.252
The Supreme Personality of Godhead in His original form is full of eternity, knowledge and bliss. The
spiritual potency in these three portions assumes three different forms. The three portions of the spiritual
potency are called hladini, sandhini and samvit. We accept knowledge of these as full knowledge of the
Supreme Personality of Godhead. The spiritual potency of the Supreme Personality of Godhead also
appears in three phases--internal, marginal and external. These are all engaged in His devotional service
in love.
C.C.Madhya 20.158-160
This means that Krsna has one personal energy called svarupa sakti or para sakti. This para sakti has three
vibhavas, three prabhavas and three anubhavas by Krsnas will. 44 The three vibhavas are the cit sakti, jiva
sakti and maya sakti. The three prabhavas are the iccha sakti, kriya sakti and jnana sakti. The three
anubhavas are sandhini, hladini and samvit.
By the influence of the iccha sakti (Supreme Will), the cit sakti manifests Goloka, Vaikuntha and other
places of the Lords pastimes, Krsnas names, the Lords various two handed or four handed or six handed
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, the cit sakti produces various
perceptions: aisvarya, madhurya, and beauty of the spiritual world. Krsna alone possesses the iccha sakti.
42

O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all

mystic power! Your pastimes are taking place continuously in these three worlds, but
who can estimate where, how and when You are employing Your spiritual energy and
performing these innumerable pastimes? No one can understand the mystery of how
Your spiritual energy acts. S.B.10.14.21
43
O Brahma, whatever appears to be of any value, if it is without relation to Me, has no
reality. Know it as My illusory energy, that reflection which appears to be in darkness.
S.B.2.9.33
44
My dear Lord, in Your impersonal manifestation of Brahman there are always two
opposing elements--knowledge and ignorance. Your multienergies are continually
manifest, but the impersonal Brahman, which is undivided, original, changeless,
unlimited and blissful, is the cause of the material manifestation. Because You are the
same impersonal Brahman, I offer my respectful obeisances unto You. S.B.4.9.16

20

The controller of the jnana sakti is Vasudeva and the controller of the kriya sakti is Baladeva, or
Sankarsana. By the influence of the iccha sakti, jnana sakti and kriya sakti upon the jiva sakti, the forms of
eternal associates, devatas, men, demons and raksasas appear. By the influence of Krsnas kriya sakti, the
Lords activities become manifest.
Within the cit sakti, the sandhini, samvit and hladini saktis combine to produce the distinctive ecstasies of
prema. This energy is unlimited and endless. All the activities of the cit sakti are eternal.
Although there is no question of creation as far as the spiritual world is concerned, the spiritual world is
nonetheless manifest by the supreme will of Sankarsana. The spiritual world is the abode of the pastimes of
the eternal spiritual energy.
C.C.Madhya 20.257
By the agency of the material energy, this same Lord Sankarsana creates all the universes. The dull
material energy--known in modern language as nature--is not the cause of the material universe. Without
the Supreme Personality of Godheads energy, dull matter cannot create the cosmic manifestation. Its power
does not arise from the material energy itself but is endowed by Sankarsana. Dull matter alone cannot create
anything. The material energy produces the creation by the power of the Supreme Personality of Godhead.
Iron itself has no power to burn, but when iron is placed in fire, it is empowered to burn.
C.C.Madhya 20.259-261
Another name of the shadow energy is material nature. The kriya sakti is also called sankarsana sakti. The
transitory transformation of maya sakti is the material world. The jiva sakti will be more clearly delineated in
the next chapter.
Rasa
Krsna is the embodiment of rasa. That is the statement of the Vedas. One can appreciate the nature of rasa
by consulting the seventh part of first chapter. Words are material and therefore whatever is said, even with
great care, is bound to have material connotation. If the reader is endowed with faith however, the
transcendental rasa will appear in his heart. This will arise through association and good fortune. It cannot
arise through reasoning. And by bad association, a material conception of rasa ( as with sahajiyas), will lead
to the downfall of the inquisitive. The nature of rasa must be understood with great care.
Krsna Himself, endowed with sixty four transcendental qualities, is the perfect embodiment of continuous
rasa.45 Of these fifty qualities are present in small amount in the jivas. These fifty qualities and an additional
five qualities are present in Siva, Brahma, Ganesa, Surya and other devatas. For that reason, though they
are not God, they are also called isvara or Lord. These fifty-five qualities and an additional five are present
in fullness in Narayana and the avataras. These sixty qualities and an additional four extraordinary qualities
are present in Krsna. For this reason Krsna is the Supreme Lord, the Supreme possessor of power.
All the variety existing in the svarupa sakti become personified forms who assist in the santa, dasya,
vatsalya, sakhya and madhurya rasas. The embodiment of hladini, Radha, is the principal personality.
Though this rasa is present in Goloka Vraja, by Krsnas will, yogamaya, the cit sakti, manifests this same
rasa perfectly in the Vraja of the material world. But those whose intelligence cannot surpass material
qualities, not being able to appreciate or understand the transcendental nature of rasa, will disregard it.

45

B.R.S.2.1

21

As Srimad Bhagavatam says, 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. 46 This
is Mahaprabhus highest teaching.
Chapter One part 4
Jiva, Conditioned and Liberated States
Mahaprabhu has himself explained this to Sanatana Goswami:
Krsna is the nondual Absolute Truth, the Supreme Personality of Godhead. Although He 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. Thus He performs
pastimes in both the spiritual and material worlds. The spiritual worlds are the Vaikuntha plnaets, and the
material universes are brahmandas, gigantic globes governed by Lord Brahma. The living entites are
divided into two categories. Some are eternally liberated, and others are eternally conditioned. Those who
are eternally liberated are always awake to Krsna consciousness, and they render transcendental loving
service at the feet of Lord Krsna. They are to be considered eternal associates of Krsna, and they are
eterally enjoying the transcendental bliss of serving Krsna. Apart from the ever-liberated devotees, there are
the conditioned souls who always turn away from the service of the Lord. They are perpetually conditioned
in this material world and are subjected to the material tribulations brought about by different bodily forms
in hellish conditions. Due to his being opposed to Krsna consciousness, the conditioned soul is punished by
the witch of the external energy, maya. He is thus ready to suffer the threefold miseris-miseris brough about
the body and mind, the inimical behaviour of other living entities and natural disturbances caused by the
demigods. In this way the conditioned soul becomes the servant of lusty desires, and when these are not
fulfilled, he becomes a servant of anger and continues to be kicked by external energy, maya. Wandering
and wandering throughout the universe, he may by chance get the association of a devotee physician, whose
instructions and hymns make the witch of external energy flee. The conditioned soul thus gets into touch
with the devotional service of Lord Krsna, and in this way he can approach nearer and nearer to the Lord.
C.C.Madhya 22.7-15
It is the living entitys constitutional position to be an eternal servant of Krsna because he is the marginal
energy of Krsna and a manifestation simultaneously one and different from the Lord, like a molecular
particle of sunshine or fire.
C.C.Madhya 20.108-109
To Rupa Gosvami:
In this universe there are limitless living entities in 8.400,000 species, and all are wandering within this
universe. The length and breadth of the living entity is described as one ten- thousandth part of the tip of a
hair. 47 This is the original subtle nature of the living entity.
C.C.Madhya 19.138-139
To Sarvabhauma:
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. However, you declare that the Lord and the living entities
46

Anyone who faithfully hears or describes the Lords playful affairs with the young
gopis of Vrndavana will attain the Lords pure devotional service. Thus he will quickly
become sober and conquer lust, the disease of the heart. S.B.10.33.39
47
balagra sata bhagasya satadha kalpitasya ca
bhago jivah sa vijneyah sa canantaya kalpyate Svetasvatara Upanisad 5.9.

22

are one and the same. In Bhagavad gita the living entity is established as the marginal potency of the
Supreme Personality of Godhead. Yet you say that the living entity is completely different from the Lord.
C.C.Madhya 9, 162-3
The meaning of these statements is that Krsna, who is endowed with inconceivable energies, by His will ,
through His cit sakti, enjoys in two ways--through his personal expansions or svamsa and through his
separated parts, vibhinnamsas. He expands himself as the caturvyuha and innumerable avataras as svamsa
forms; He expands himself as the sum of all jivas as His separated parts. The expansion of his svamsa
forms 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 Krsna. Though one great candle lights up innumerable
candles, it does not lose any power, and yet the innumerable candles have the same power as the original
candle.48 All these forms are supreme, and do not suffer the results of karma; yet though like Krsna they are
of independent will, they are subordinate to Krsnas will.
Infinitesimal particles of the cit sakti, in the form of separated parts, are the jivas. 49 They are also called the
tatastha sakti. The tatastha sakti lies between the cit sakti and the maya sakti. Though the maya sakti is not
intrinsic in the jiva, due to his minute nature and consequent weakness, the jiva becomes attracted to maya.
It is from Krsnas inconceivable power alone that such an energy as the jiva is manifest. Its cause is but
Krsnas independent will. The separated parts, all the jivas, are liable to suffer the results of karma. 50 As
long as the jivas stay fixed in the service of Krsna by their choice, they are free of maya or karma, but when
by misuse of their free will, they desire to enjoy for themselves and they forget their inherent service to
Krsna, they become deluded by maya and controlled by karma. When they realize that service to Krsna is
their inherent nature, they become free from the bondage of karma and the affliction of maya. 51 Because
their bondage exists before entry into the material universe, their bondage is called anadi, without
beginning, and they are called eternally conditioned. Those who are not bound like this are called eternally
liberated.
From the above facts, one can see a great difference between the natures of the Lord and the jivas. The
Lord is the controller of maya and the jiva is attracted to maya and finally become bound up. 52 Considering
48

The light of one candle being communicated to other candles, although it burns
separately in them, is the same in its quality. I adore the Primeval Lord Govinda who
exhibits Himself equally in the same mobile manner in his various manifestations.
B.S.5.46
49
Among subtle things I am spirit soul, and of things that are difficult to conquer I am
the mind. S.B.11.16.11
50
The bird who does not eat the fruits of the tree is the Supreme Personality of
Godhead, who by His omniscience perfectly understands His own position and that of
the conditioned living entity, represented by the eating bird. That living entity, on the
other hand, does not understand himself or the Lord. He is covered by ignorance and
is thus called eternally conditioned, whereas the Personality of Godhead, being full of
perfect knowledge, is eternally liberated. S.B.11.11.7
51
Fear arises when a living entity misidentifies himself as the material body because of
absorption in the external, illusory energy of the Lord. When the living entity thus
turns away from the Supreme Lord, he also forgets his own constitutional position as a
servant of the Lord. This bewildering, fearful condition is effected by the potency for
illusion, called maya. Therefore, an intelligent person should engage unflinchingly in
the unalloyed devotional service of the Lord, under the guidance of a bona fide
spiritual master, whom he should accept as his worshipable deity and as his very life
and soul.
52
My Lord, by Your unbroken transcendental glance You are the supreme witness of all
stages of intellectual activities. You are eternally liberated, Your existence is situated

23

that the jiva is but a part of the complete form of Krsna, one must conclude that the particle or jiva is a
different entity from Krsna. Yet the jiva, being an energy of the Lord, must be considered as non-different as
well. Therefore Mahaprabhu gave the jiva an identity of difference and non-difference and taught the
principle of acintya bhedabheda. Giving the examples of the rays of the sun and sparks from the fire he
concluded that the jivas are eternally different, but yet integral parts of the Lord.
It is not possible to conclude that the jiva is the Supreme Brahman or God by occasional statements of the
Vedas, such as aham brahmasmi. Krsna or Visnu tattva is the only Supreme Brahman. Because the jiva is
a type of spiritual or conscious entity he can be called brahman. The brahman, Krsnas effulgence, expands
as paramatma in the material universe and as the impersonal, formless, imperceptible, unattainable,
inconceivable brahman outside the universe. As Krsnas inconceivable vibhinnamsas, the jivas take up a
variety for forms, such as devas, humans, yaksas, raksasas, beasts, birds, insects, reptiles, and ghosts.
Among all the forms, however, that of the human is considered the best, for it is most suitable for practicing
devotional service. But even in human form, the jivas suffer hellish existence or enjoy heavenly delights.
Forgetting Krsna, the jiva, under the control of maya, seeks to fulfill his desires.
The minute conscious particle, the jiva, is by nature the servant of Krsna, the complete conscious being.
Service to Krsna is the nature of the jiva. Forgetting this eternal nature, the jiva remains in bondage. When
the jiva remembers his eternal nature he attains freedom. The inherent power or sakti of the living,
conscious entity, is also present in the tiny conscious jiva, but in minute degree. Therefore the jiva is almost
without power by his very nature. But in the liberated state, the jiva gains the sakti from Krsna and to that
degree becomes powerful. Just by thinking himself a spiritual entity the jiva cannot obtain the power. This
type of liberation is called nirvana. By identifying himself as the servant of Krsna, the jiva obtains power
from Krsna and finally attains eternal bliss. Fear, the by- product of illusion, is removed completely.
The various forms that the conditioned jiva takes are but the result of individual actions. 53 The qualities of
the material world are not the constitution of the jiva. If one believes that the jiva is actually a product of
maya, then one is a mayavadi. The jiva is in reality a pure spiritual entity, under the spiritual potency. But
because of the marginal nature of the jiva, the jiva has a tendency to become bound by maya. But he is
only forgetting the inherent nature, service to Krsna; the pure jivas state, form and transformations are all
spiritual.54 Being of infinitesimal nature, the jivas become bound by maya. First the subtle, mental body
covers the pure form, and then, when the time comes to act in the world , the gross body suitable to the
action it deserves covers the subtle body. The subtle and gross forms are but abnormal conditions induced
by maya upon the pure souls form. There is thus some similarity between the two forms.
Earth, water, fire, air, and ether make up the gross body. Mind, intellect and false ego make up the subtle
body55. On removing these coverings, the jiva attains liberation from maya. Then the jivas spiritual form is
in pure goodness, and You are existent in the Supersoul without change. You are the
original Personality of Godhead, full with six opulences, and You are eternally the
master of the three modes of material nature. Thus, You are always different from the
ordinary living entities. AS Lord Visnu, You maintain all the affairs of the entire
universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.
S..B.11.9.15
53
The material mind of men is shaped by the reactions of fruitive work. Along with the
five senses, it travels from one material body to another. The spirit soul, although
different from this mind, follows it. S.B.11.22.37
54
Having achieved this human form of life, which affords one the opportunity to realize
Me, and being situated in My devotional service, one can achieve Me, the reservoir of
all pleasure and the Supreme Soul of all existence, residing within the heart of every
living being. S.B.11.26.1
55
B.G.7.4-5

24

revealed. The liberated jiva performs his actions through the senses of the soul. Eating, recreation, sexual
activities with women, excretory functions, sickness, injury, and suffering due to want, as found in the
material world, do not exist in the spiritual body. These activities affect only the gross body, but by thinking
that he is the body, the jiva accepts all these activities and experiences material pleasure and pain. 56
Though a person may be liberated, if he maintains pride in material knowledge or remains attached to
negation of material existence, then he cannot attain a spiritual body suitable for service to Krsna in the
spiritual world.57 Liberation achieved through devotional association gives rise to such a spiritual body.58
Liberation due to association with jnanis is only a pretense of liberation. For the jiva, this is an unfortunate
position.59 In this chapter the jivas pure form, his conditioned form and form in liberation have been
discussed. What the jiva should do and not do will be discussed elsewhere.
Chapter one part five
acintya bheda abheda tattva
Krsna, his energies, rasa, the jiva in conditioned and liberated state have been discussed in previous
chapters. In this chapter acintya bhedabheda will be briefly discussed. First, Mahaprabhus instructions on
this matter will be given.
In his Vedanta sutra Srila Vyasadeva has described that everything is but a transformation of the energy
of the Lord.60 Sankaracarya, however, has misled the world by commenting that Vyasadeva 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. Transformation of energy is a proven fact. It is the false
bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all
56

An unintelligent mind, failing to distinguish himself from material nature, thinks

nature to be real. By contact with it he becomes completely bewildered and enters the
cycle of material existence. S.B.11.22.51
Just as one may imitate persons whom one sees dancing and singing, similarly the soul, although never the doer of
material activities, becomes captivated by material intelligence and is thus forced to imitate its qualities. S.B.11.22.53
The souls material life, his experience of sense gratification, is actually false, O descendant of Dasarha, just like trees
appearance of quivering when the trees are reflected in agitated water, or like the earths appearance of spinning due to
ones spinning his eyes around, or like the world of a fantasy or dream. For one who is meditating on sense gratification,
material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not.
S.B.11.22 54-56
57

I regret that during this lifetime you will not be able to see Me anymore. Those who
are incomplete in service and who are not completely free from all material taints can
hardly see Me. S.B.1.6.21
58
And so, O Brahmana Vyasadeva, in due course of time I, who was fully absorbed in
thinking of Krsna and who therefore had no attachments, being completely freed from
all material taints, met with death, as lightning and illumination occur simultaneously.
Having been awarded a transcendental body befitting an associate of the Personality
of godhead, I quit the body made of five material elements, and thus all acquired
fruitive results of work stopped. S.B.1.6.27-28
59
O lotus-eyed Lord, although nondevotees who accept severe austerities and penance
to achieve the highest position may think themselves liberated, their intelligence is
impure. They fall down from their position of imagined superiority because they have
no regard for Your lotus feet. S.B.10.2.32
60
The blazing fire is different from the flames, from the sparks and from the smoke,
although all are intimately connected because they are born from the same blazing
wood. S..B.3.28.40

25

respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation. 61
Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can
understand that although the Supreme Personality of Godhead transforms his innumerable energies, He
remains unchanged. Although touchstone produces many varieties of valuable jewels, it nevertheless
remains the same. It does not change its original form.
C.C.Adi 7.121-126
When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept
half of the truth, you cannot understand the whole.
C.C. Adi 7.140
To Sarvabhauma:
Vedanta sutra is the summary of all the Upanisads; therefore whatever direct meaning is there in the
Upanisads is also recorded in the Vedanta sutra or Vyasa sutra. For each verse the direct meaning must be
accepted without interpretation.
C.C.Madhya 6.133-134
To the sannyasis Varanasi:
The Vedic sound vibration omkara, the principle word in the Vedic literatures, is the basis of all Vedic
vibrations. Therefore one should accept omkara as the sound representation of the Supreme Personality of
Godhead and the reservoir of the cosmic manifestation. It is the purpose of the Supreme Personality of
Godhead to present pranava as the reservoir of all Vedic knowledge. The words tat tvam asi are only a
partial explanation of the Vedic knowledge. Pranava is the mahavakya in the Vedas. Sankaracaryas
followers cover this to stress without authority the mantra tat tvam asi. 62
C.C.Adi 7.128-130
Vedanta philosophy consists of words, spoken by the Supreme Personality of Godhead Narayana in the
form of Vyasadeva. The material defects of mistakes, illusions, cheating and sensory inefficiently do not
exist in the words of the Supreme Personality of Godhead. The Absolute Truth is described by the
Upanisads and Brahma sutra, but one must understand the verses as they are. That is the supreme glory in
understanding. Sripad Sankaracarya has described all the Vedic literatures in terms of indirect meanings.
One who hears such explanations is ruined. Sankaracarya is not at fault, for he has thus covered the real
purpose of the Vedas under the order of the Supreme Personality of Godhead.
According to direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has
all spiritual opulences. No one can be equal to or greater than Him. Everything about the Supreme
Personality of Godhead is spiritual, including His body, opulence and paraphernalia. Mayavada philosophy,
however, covering His spiritual opulence, advocates the theory of impersonalism. The Supreme Personality
of Godhead is full of spiritual potencies. Therefore His body, name, fame and entourage are all spiritual. The
Mayavadi philosopher, due to ignorance, says that these are all merely transformations of the material mode
of goodness. Sankaracarya, who is an incarnation of Lord Siva, is faultless because he is a servant carrying
61

After the incarnation of the first purusa, the mahat-tattva, or the principles of
material creation, take place, and then time is manifested, and in course of time the
three qualities appear. Nature means the three qualitative appearances. They
transform into activities. Material activities are caused by the mahat-tattvas being
agitated. At first there is transformation of the modes of goodness and passion, and
later--due to the mode of ignorance--matter, its knowledge, and different activities of
material knowledge come into play. S.B.2.5.22-23
62
From the beginning of creation, the three words om tast sat were used to indicate
the Supreme Absolute Truth. B.G.17.23

26

out the orders of the Lord.63 But those who follow his Mayavadi philosophy are doomed. They will lose all
their advancement in spiritual knowledge.
C.C.Adi 7.106-114
Pranava or omkara is an indirect name of Krsna, the original sound of the Vedas, sabda brahma. The noun
pranava is formed from the verb pranu (to sound) made from the prefix pra (very much) and the verb nu
(to praise). Therefore pranava or omkara is the sound incarnation of the Supreme Brahman, the person
worthy of our praise and worship.
From omkara all the Vedas have appeared. Prana is the seed of the Vedas, the mahavakya or principal
sound. All other parts of the Vedas are particular statements of relative value. Sankaracarya, the formulator
of mayavada philosophy, minimized the prominent position of omkara and proclaimed four specialized
statements as mahavakya: 1. aham brahmasmi (I am brahman) 2. prajnanam brahma (brahman is
knowledge) 3. tattvam 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. The import of all the Vedas has not been considered. Thus, Madhvacarya took
other Vedic statements and established an opposing philosophy, dvaitavad. However, because he did not
consider all the Vedic statements, the full relation of the jiva to the Lord was not revealed. Ramanujacarya
as well, in his visistadvaita philosophy, did not show the complete relationship. Nimbarka Swami,
propounder of Dvaitadvaita, preached a somewhat incomplete doctrine. 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, and in this way delivered the world from the darkness of mental speculation.
Mahaprabhu said that the only mahavakya is pranava. Its meaning is evident in the Upanisads. What the
Upanisads teach is perfectly sanctioned by Vyasa in the Vedanta Sutras. The commentary of the Vedanta
sutras is the Srimad Bhagavatam. The first sutra teaches that the principle of transformation is the truth.
yato va imani bhutani jayante (Taittriya Upanisad) also supports this. The Bhagavatam also establishes this
truth. Fearing that with the principle of transformation, the brahman becomes changeable, Sankara
established vivarta-vada, the theory of illusion. This vivarta-vad is the root of all faults.
Parinama-vada, transformation through the Lords energies, is approved by all scriptures and is the principle
of pure existence. If the eternal existence of the Lords energies is not accepted in parinama-vada, then the
defects of the Lord falling under illusion and deterioration of the Lord appear. But if the eternal, natural,
superior energy of the Lord is accepted, then there is no fault in parinama-vada.
The transformations of the Lords energy, which give rise to the material universe, are factual, but the Lord
does not change. By transformation of the Lords energies, the material world and the jivas take their
existence. Though gold is produced from the touchstone, the touchstone remains unaffected. In this
example given by Mahaprabhu, it is clear that Krsnas energies perform the creation, whereas Krsnas
63

Padma Purana Uttara Khanda Krsna orders Siva:

svagamaih kalpitais trsna janan mad vimukhan kuru
mam ca gopaya tena syat srstir esottarottara
In the future you should create scriptures by which people will turn from me. I will become hidden.
Padma Purana:
mayavadam asacchastrat pracchannam bauddham eva ca
mayaiva vihitam devi kalau brahmana murtina
The Mayavada philosophy is incorrect. It is covered Buddhism. It will be created by me through a Brahmana in Kali yuga.

27

remains unaffected. It is all the transformation of His energies. By transformation of the cit sakti, the Lords
dhama, name, form, qualities, pastimes and the jivas as minute transformations exist. By transformation of
the maya sakti, the material world (fourteen worlds) and the subtle and gross bodies of the jivas appear.
This parinama-vada is found everywhere in the Vedanta Sutras and the Upanisads. The gradual evolution of
mahatattva, ahankara, ether, fire. air, water and earth is also parinamavada.
After all the efforts of advaitavada, what is left is an imaginary jiva and imaginary world, but in pure
parinama-vada, by Krsnas will, the material world and the jivas exist as true entities. 64 The world is not
illusion, but temporary, since by Krsnas will it may dissolve. Although the Lord creates the world and
enters into it, he remains eternally independent in his form as Krsna served by his spiritual energies. 65 Only
those who can understand this remarkable feature of the Lord are able to taste the Lords opulence and
sweetness. This is the relation of the jiva to Krsna.
The jivas relation with the temporary world is like that of a traveler at an inn. Yukta vairagya, the proper
way to deal with the world, arises from a correct understanding of the relation between jiva and the material
energy. As long as the correct understanding of temporary and permanent does not arise, the bound jiva
cannot perform proper activities. According to Lord Caitanyas doctrine, the jivas identity and difference
from the Lord, and the worlds difference and identity with the Lord are both established as truth. Since this
cannot be adjusted by limited human reasoning, this eternal difference and non difference is called acintya or
inconceivable. Though it is inconceivable, logic and reasoning are not dissatisfied, for it is reasonable that
God can have inconceivable power. Whatever is established by the Lords inconceivable power, can only be
understood by the Lords mercy. 66 The ancient sages have taught that logic cannot be applied to the
inconceivable, for in inconceivable matters, logic cannot be accepted as a proof. 67 Those who cannot grasp
this are most unfortunate.
Chapter one part six
Sadhana Bhakti
Seven of the topics of discussion were concerning sambandha or relationship. By that knowledge a person
can understand that having forgotten his relationship with Krsna, he has fallen into the material ocean and is
experiencing misery. To extinguish this suffering a person must reestablish this relationship. Then all
suffering is finished and he experiences bliss. The jiva is an eternally perfect spiritual entity, with factual
bondage or suffering. The suffering occurs because of the illusory identification of the body with self.
Mistaking a rope for snake and sea shell for silver are two examples of illusion mentioned in the Vedas. not
understanding these examples properly the mayavadis mistakenly believe that the existence of the jiva is an
illusion of brahman. When a jiva, by the mercy of an authorized guru understands that these two examples

64

My dear Lord, devotional service unto You is the best path for self realization. If
someone gives up that path and engages in the cultivation of speculative knowledge,
he will simply undergo a troublesome process and will not achieve his desired result.
As a person who beats an empty husk of wheat cannot get grain one who simply
speculates cannot achieve self-realization. His only gain is trouble. S.B.10.14.4
65
S.B.1.9.34
66
S.B. 1.9.31
67
acintya khalu ye bhava na tams tarkena yojayet
prakrtibhyah ruvam (?) yacca tad acintyasya laksanam
That which is inconceivable cannot be subject to logic. Those things beyond our material experience are considered
inconceivable.
naisa tarkena matir apaneya
The goal cannot be reached by logic.
Vedic statements

28

do not refer to the illusory existence of the jiva but rather to the identification of self with subtle and gross
bodies, he is on the right course.
This is the difference between parinama (transformation) and vivarta (illusion). When an object undergoes a
change of form, it is called parinam or vikara. changing milk to yogurt by addition of acid culture is a
transformation. When an object does not exist, but another object is mistaken for it, that is called vivarta,
illusion. Though the snake is not present, by mistake a person may think a piece of rope to be a snake.
Though silver is not present, one can mistake a piece of sea shell for silver. 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.68
This conditioned state of the jiva is the state of vivarta. How long does this illusion last? When a person
take instruction from a bona fide guru and firmly identifies himself as servant of Krsna, the illusion ends. 69
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 he does not achieve his real nature, but rather cultivates
negativity.70 Bhakti is the only means. Uninformed people reject bhakti and take karma or jnana as the
practice.71 Though karma and jnana can be to some extent practiced in a minor way, they can never be the
main practice.72 Mahaprabhu said to Sanatana,
Devotional service to Krsna is the chief function of the living entity. There are different methods for the
liberation of the conditioned soul--karma, jnana, yoga and bhakti--but all are dependent on bhakti. But for
devotional service, all other methods for spiritual self-realization are weak and insignificant. Unless one
comes to the devotional service of Lord Krsna, jnana and yoga cannot give the desired results. Speculative
knowledge alone, without devotional service, is not able to give liberation. On the other hand, even without
knowledge one can obtain liberation if one engages in the Lords devotional service.

68

When the soul is under the spell of material nature and false ego, identifying his
body as the self, he becomes absorbed in material activities, and by the influence of
false ego he thinks that he is the proprietor of everything. The conditioned soul
therefore transmigrates into different species of life, higher and lower, because of this
association with the modes of material nature. Unless he is relieved of material
activities, he has to accept this position because of his faulty work. S.B.3.27.2-3
69
With steady intelligence you should develop unalloyed devotional service by careful
worship of the spiritual master, and with the sharpened ax of transcendental
knowledge you should cut off the subtle material covering of the soul. Upon realizing
the Supreme Personality of Godhead, you should then give up that ax of analytic
knowledge. S.B.11.12.24
70
One who desires some material benefit in exchange for devotional service cannot be
your pure devotee. Indeed, he is no better than a merchant who wants profit in
exchange for service. S.B.7.10.4
71
My dear friends, O sons of the demons, you cannot please the Supreme Personality
of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming
perfectly good in etiquette or vast learning. None of these qualifications can awaken
the pleasure of the Lord. Not by charity, austerity, sacrifice, cleanliness or vows can
one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed
devotion to Him. Without sincere devotional service, everything is simply a show.
S.B.7.7.51-52
72
Devotional service unto Lord Krsna is attained by charity, strict vows, austerities
and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles
and indeed, by the performance of many other auspicious practices. S.B.10.47.24

29

The living entity is bound around the neck by the chain of maya because he has forgotten that he is
eternally a servant of Krsna. If the conditioned soul engages in the service of the Lord and simultaneously
carries out the orders of his spiritual master and serves him he can get out of the clutches of maya and
become eligible for shelter at Krsnas lotus feet.
The followers of the varnasrama institution accept the regulative principles of the four social orders and
four spiritual orders. However, if one carries out the regulative principles of the orders but does not render
transcendental service to Krsna, he falls into the hellish condition of material life. There are many
philosophical speculators belonging to the Mayavada school who consider themselves liberated and call
themselves Narayana. However, their intelligence is not purified unless they engage in Krsnas devotional
service.73
C.C.Madhya 22.17-29
Though karma yoga and jnana are mentioned as the practice in various scriptures, the less intelligent people
do not take the final conclusion of all the scriptures but establish these processes as the main one. Though
men are of many types, they can be classed as either inclined to enjoyment or renunciation. In order to
attain the next higher level a person performs sadhana. However this sadhana is secondary, and cannot be
called the main sadhana or abhidheya. The results of these sadhanas are only one further step in progress.
Considering the vastness of the subject, these results are insignificant. Karma, yoga, jnana and their
subordinate methods cannot even give any result without some trace of bhakti.74 If they have bhakti as their
final goal, they can yield some secondary results--liberation cannot be attained by jnana alone. Sambandha
jnana which has as its object bhakti gives liberation as its first result. Bhakti easily gives this mukti as an
insignificant, incidental fruit.
Dharma consists of the activities allotted to the four varnas and asramas. It is also called traivargika dharma
(artha, kama and dharma). This traivargika dharma is discussed in the Second Part of this book.
Mahaprabhu has taught that men with attachment for worldly enjoyment get strength from the practice of
these rules to carry on comfortably the maintenance of body and family. Those with too much attachment
are advised to follow the rules of varnasrama, and this will qualify them for bhakti. But those people who
practice varnasrama without making bhakti the goal go to hell, even though they follow their prescribed
duties.
In the third part of this book sadhana bhakti will be more elaborately described. When vaida sadhana bhakti
becomes pure, it becomes qualified for practice of prema. The love of the jiva for the Lord is the eternal
natural dharma of the jiva. This is the real goal of life-- what is to be attained by the jiva. But if this object
is (already) eternally perfected, then how is it something to be attained by the jiva?
My dear Sanatana, please now hear about the regulative principles for the execution of devotional
service. By this process, one can attain the highest perfection of love of Godhead, which is the most
desirable treasure. The spiritual activities of hearing, chanting, remembering and so forth are the natural
characteristics of devotional service. The marginal characteristic is that it awakens pure love for Krsna.
Pure love for Krsna is eternally established in the hearts of living entities. If is not something to be gained
from another source. When the heart is purified by hearing and chanting, the living entity naturally
awakens.
73

If any of the members of the four varnas and four asramas fail to worship or
intentionally disrespect the Personality of Godhead, who is the source of their own
creation, they will fall down from their position into a hellish state of life. S.B.11.5.3
74
Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are
all meant to control the senses and mind, but even after one is able to control the
sense and mind, if he does not come to the point of meditation upon the Supreme
Lord, all such activities are simply labor in frustration. S.B.7.15.28

30

C.C.Madhya 22.104-107
Prema is a perfect object. When the jiva is under illusion, the prema appears in marginal form, not in its
original (svarupa) form. Sadhana bhaktis main characteristics are the activities of chanting, hearing and
remembering Krsnas name, qualities, forms and pastimes.75 By performing this sadhana gradually prema
appears in marginal form, like a hidden fire. When the jiva finally gives up his subtle body and attains a
spiritual body, prema appears in its original form (svarupa). 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.
There are two processes of practical devotional service. one is regulative devotional service, and the
other is spontaneous devotional service. Those who have not attained the platform of spontaneous
attachment in devotional service render devotional service under the guidance of a bona fide spiritual master
according to the regulative principles mentioned in the revealed scriptures. According to the revealed
scriptures, this kind of devotional service is called vaidhi bhakti.
C.C.Madhya 22.109-110
When bound jivas have great attachment for everything except Krsna, they have little room for attachment
for Krsna. There is no option for such jivas but to follow the injunctions of scripture. This process is called
vaidhi bhakti. Performing activities from the perspective of what is forbidden and prescribed, 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 faith of the devotee in the words of scripture. Accordingly as this faith
is at first, tender, then firm and finally deep, results will be reaped. When this faith becomes deep (uttama), it
transforms into steadiness, taste, attachment and bhava, by the practice of worship in association of the
devotees. The practitioner can then understand that Krsna alone is the object of remembrance, and that He
should never be forgotten. He understand that all rules, positive or negative, follow from the principal of
always remembering and never forgetting the Lord. At this stage, the devotee rejects fanatical adherence to
the injunctions and prohibitions, and, according to his qualification, gives up some of the injunctions, and
begins to practice some of the (previous) prohibitions.76 Mahaprabhu has given a description of sadhana
bhakti in the Caitanya Caritamrta.
1.One must accept a bona fide spiritual master. 2. Accept initiation from him. 3. Serve him. 4. Receive
instructions from the spiritual master and make inquiries in order to learn devotional service. 5.Follow in the
footsteps of the previous acaryas and follow the directions given by the spiritual master. 6.One should be
prepared to give up everything for Krsnas satisfaction, and one should also accept everything for Krsnas
satisfaction. 7. One must live in a place where Krsna is present-- a city like Vrndavana or Mathura or a
75

Hearing, chanting about the transcendental holy name, form, qualities,

paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet
of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia,
offering prayers to the Lord, becoming His servant, considering the Lord ones best
friend, and surrendering everything unto Him--these nine processes are accepted as
pure devotional service. One who has dedicated his life to the service of Krsna through
these nine methods should be understood to be the most learned person, for he has
acquired complete knowledge. S.B.7.5.23-24
76
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. S.B.11.20.26

31

Krsna temple. 8. One should acquire a livelihood that is just sufficient to keep body and soul together. 9.
One must fast on Ekadasi day. 10. One should worship dhatri trees, banyan trees, cows, brahmanas and
devotees of Lord Visnu. 11. One should avoid offenses against devotional service and the holy name. 12.
One must give up the company of nondevotees. 13. One should not accept an unlimited number of
disciples. 14.One should not partially study many scriptures just to be able to give references and expand
explanations. 15. The devotee should treat loss and gain equally. 16. The devotee should not be
overwhelmed by lamentation. 17. The devotee should not worship demigods, nor should he disrespect
them. Similarly the devotee should not study or criticize other scriptures. 18. The devotee should not hear
Lord Visnu or His devotee blasphemed. 19. The devotee should avoid reading or hearing newspapers or
mundane books that contain stories of love affairs between men and women or subjects palatable to the
senses. 20. Neither by mind nor words should the devotee cause anxiety to any living entity, regardless how
insignificant he may be. After one is established in devotional service, the positive actions are 1. hearing, 2.
chanting 3. remembering 4. worshipping 5. praying 6. serving 7. accepting servitorship 8. becoming a
friend and 9. surrendering fully. One should also 10. dance before the Deity 11. sing before the deity, 12.
open ones mind to the Deity 13. offer obeisances to the Deity 14. stand up before the deity and the spiritual
master just to show them respect 16. follow the Deity or the spiritual master 16. visit different places of
pilgrimage or go see the Deity in the temple. 17.circumambulate the temple 18. recite various prayers 19
recite scriptures 20. chant softly 21. chant congregationally 22. smell the incense 23.smell the flower
garland 24. smell the scents offered to the Lord 25. eat the remnants of food offered to the Deity 26. attend
arati 27.attend festivals 28. see the Deity 29. present what is very dear to oneself to the Deity 30. meditate
on the Lord 31.serve the objects used in Krsna s pastimes 32. serve tulasi 33.serve vaisnavas 34 serve
Mathura 35. serve the Bhagavatam 36.One should perform all endeavors for Krsna 37. One should look
forward to His mercy 38. One should partake of various festivals 39 associate with devotees 40. One
should surrender to krsna in all respects 41.One should observe particular vows like kartika vrata. 42.
bathing during magha 43. vaisakha krtya
One should associate with devotees, chant the holy name of the Lord, hear Srimad Bhagavatam, reside at
Mathura and worship the deity with faith and veneration. These five limbs of devotional service are the
best of all. Even a slight performance of these five awakens love for Krsna.
Amongst all the sixty four types of devotional service, the nine processes beginning with hearing are the
chief, and all others are their assistants. The first ten items act as the entrance door to bhakti. The second
ten items are acceptance of favorable actions and rejection of unfavorable actions. Such things as respecting
the dhatri tree, asvattha tree, the cow, and brahmana are necessary for social stability, but as well, they are
favorable for the first stages of devotional service. As sadhana bhakti becomes mature, the last five items
become prominent.
In the practice of bhakti, there is a secret. Spiritual realization, devotion and detachment from everything
material--- these three increase equally with progress. Where the opposite tendencies become apparent, one
should understand and that there is fault at the very root of the practice of bhakti. 77 There will be inevitable
fall down except for the mercy of guru and the association of devotees.
The Lord has said:
When one is firmly fixed in devotional service, whether he executes one or many processes of devotional
service, the waves of love of Godhead will awaken.
77

Devotion, direct experience of the Supreme Lord, and detachment from other
things--these three occur simultaneously for one who has taken shelter of the
Supreme Personality of Godhead, in the same way that pleasure, nourishment and
relief from hunger come simultaneously and increasingly, with each bite, for a person
engaged in eating. S.B.11.2.42

32

C.C.Madhya 22.134
For practicing single items of bhakti, Pariksit is famous for hearing; Sukadeva is famous for chanting;
Prahlada is famous for remembering; Laksmi is famous for serving the lotus feet; Prthu is famous for
arcana; Akrura is famous for offering prayers; Hanuman is famous as a servant; Arjuna is famous as friend;
and Bali is famous for surrendering his soul. Ambarisa is famous for performing many items.
As long as material desire is present in the heart, a person performing sadhana bhakti should follow the
injunctions of varnasrama. But one who gives up material desires and practices sadhana bhakti according
to the injunctions is free from the obligations of serving varnasrama rules. 78
If a person gives up all material desires sand completely engages in the transcendental loving service of
Krsna, as enjoined in revealed scriptures, he is never indebted to demigods, sages or forefathers.
C.C.Madhya 22.140
When a person attains the stage of desireless practice, he can give up dependence on the rules, and not be
tempted by prohibited actions: it is not possible for the pure devotee to commit sinful actions. If by
inadvertence he commits a sinful activity, atonement according to the karma khanda is not necessary.79
Some people think that one must cultivate knowledge and detachment for progress in devotion, but this is
mistaken. The Lord has said,
The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed,
good equalities such as nonviolence and mind and sense control automatically accompany a devotee of
Lord Krsna.
C.C.Madhya 22.145
Bhakti is an independent process. Knowledge and detachment are activities which only serve devotion at a
distance. 80 Nonviolence, sense control, and other scriptural activities are the natural associates of bhakti.
But it is not necessary to cultivate any of these independently of bhakti.
My dear Sanatana, I have now in detail described devotional service according to the regulative
principles. Now hear from Me about spontaneous devotional service and its characteristics. The original
inhabitants of Vrndavana are attached to Krsnas spontaneously in devotional service. Nothing can compare
to such spontaneous devotional service, which is called ragatmika bhakti. When a devotee follows in the
footsteps of the devotees of Vrndavana, his devotional service is called raganuga bhakti. The primary
78

O King, one who has given up all material duties and has taken full shelter of the
lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great
sages, ordinary living beings, relatives, friends, mankind or even ones forefathers
who have passed away. Since all such classes of living entities are put and parcel of
the Supreme Lord, one who has surrendered to the Lords service has no need to serve
such persons separately. S.B.11.5.41
79
One who has thus given up all other engagements and has taken full shelter at the
lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord.
Indeed, if such a surrendered soul accidentally commits some sinful activity, the
Supreme Personality of Godhead, who is seated within everyones heart, immediately
takes away the reaction to such sin. S.B.11.5.42
80
Therefore, for a devotee engaged in my loving service, with mind fixed on Me, the
cultivation of knowledge and renunciation is generally not the means of achieving the
highest perfection within this world. S.B.11.20.31.

33

characteristic of spontaneous love is deep attachment for the Supreme Personality of Godhead. Absorption
in Him is a marginal characteristic.
Thus devotional service which consists of raga is called ragatmika, 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
reasoning of sastra. That is nature of raganuga.
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.
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. 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 , are considered to be on the path of spontaneous loving service.
If one engages in spontaneous loving service to the Lord, his affection (priti) 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.
C.C.Madhya 22.148-165
After showing the difference between vaidhi and raganuga sadhana bhakti, the Lord concluded his
discussion of sadhana. In the fourth section will be found a discussion of raganuga.
Some unknowledgeable people think that sadhana bhakti is not necessary. Some prefer varnasrama and
others prefer to relish prema. But from seeing the instructions concerning bhakti, a gradual process is
recommended and fruitful. First a person should attain steadiness in good conduct by practicing
varnasrama. Then he must progress to vaidhi bhakti. Finally, with prema, he reaches perfection.81 According
to the amount of qualification of the individual, this form of advancement may slightly change .
Some people think that if this process is followed, civilized life and maintenance will disintegrate. However
it is simply a cheating notion to think that the goal of life is for farmers, clerks, and brahmanas to elevate
themselves gradually to higher positions in varna and asrama.82 Such a conception of occupational duties is
in terms of material advancement alone, which cannot produce any progress for the soul.

81

In the association of pure devotees, discussion of the pastimes and activities of the
Supreme Personality of Godhead is very pleasing and satisfying to the ear and the
heart. By cultivating such knowledge one gradually becomes advanced on the path of
liberation, and thereafter he is freed, and his attraction becomes fixed, then real
devotion and devotional service begin. S.B.3.25.25
82

Because of their uncontrolled senses, person too addicted to materialistic life make
progress toward hellish conditions, and repeatedly chew that which has already been
chewed. Their inclinations toward Krsna are never aroused, either by the instructions
of others, by their own efforts or by a combination of both. S.B.7.5.30

34

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. 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 kings 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
is actually intelligent, and can obtain the mercy of the Lord. 83
Chapter One part seven
prayojana
Sri Krsna Caitanya spoke to Sanatana:
Now hear, O Sanatana, about the result of devotional service, which is love of Godhead (prema), lifes
ultimate goal (prayojana). If one hears this description, he will be enlightened in the transcendental mellows
of devotional service (rasa). When affection for Krsna (rati) becomes deeper, one attains love of Godhead in
devotional service (prema). Such a position is called sthayi bhava, permanent enjoyment of the mellows of
devotional service to Krsna.
C.C.Madhya 23.3-4
The meaning of the Lords words is this: devotional in its first stage of sadhana is called bhakti and later
when the sadhana yields its results, it is called bhava, and finally it matures as prema. Sadhana bhakti
continues up till bhava, which is also called rati or prityankura, the sprout of love.84 The difference between
vaidhi and raganuga is that vaidhi proceeds somewhat slower to bhava. Practice of raganuga very quickly

83

When a person is fully engaged in devotional service, he is favored by Lord, who

bestows His causeless mercy. At such a time, the awakened devotee gives up all
material activities and ritualistic performances mentioned in the Vedas. S.B.4.29.46
Those who are interested in reviving Krsna consciousness and increasing their love of Godhead do not like to do anything
that is not related to Krsna. They are not interested in mingling with people who are busy maintaining their bodies,
eating, sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor
are they attached to wives, children, friends or wealth. At the same time, they are not indifferent to the execution of their
duties. Such people are interested in collecting only enough money to keep the body and soul together. S.B.5.5.3
84

One should learn how to associate with the devotees of the Lord by gathering with
them to chant the glories of the Lord. this process is most purifying. As devotees
thus develop their loving friendship, they feel mutual happiness and satisfaction. And
by thus encouraging one another they are able to give up material sense gratification,
which is the cause of all suffering. The devotees of the Lord constantly discuss the
glories of the Personality of Godhead among themselves. Thus they constantly
remember the Lord and remind one another of His qualities and pastimes. In this way,
by their devotion to the principles of bhakti yoga, the devotees please the Personality
of Godhead, who takes away from them everything inauspicious. Being purified of all
impediments, the devotees awaken to pure love of God, and thus, even within this
world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as
standing of the bodily hairs on end. S.B.11.3.30-31

35

leads to the level of bhava.85 Faith, having surpassed steadiness (nistha), takes the form of ruci in the heart
of the raganuga bhakta. Thus there is no delay for that to mature into bhava.86
When the devotee achieves bhava, the following qualities become visible.
If love for Krsna in a seedling state has fructified in ones 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 devotees 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. Due to having great relish for the holy name, one is inclined to chant the hare
krsna mahamantra constantly. A devotee has awakened the tendency to chant and describe the
transcendental qualities of the Lord. He has attachment for this process. A devotee absorbed in ectatic
emotion for Krsna always resides in a place where Krsnas pastimes were performed.
C.C.Madhya 23.20-39
If one reads the Fifth Chapter, one can understand all these teachings of the Lord. The characteristics of
prema are extremely difficult to discuss. Thus Mahaprabhu has said:
These are the symptoms of a person who has developed attraction (bhava) for Krsna. Now let me
describe the symptoms of a person who is actually elevated to love of Krsna (prema). O Sanatana, please
hear this from Me. Even the most learned man cannot understand the words, activities and symptoms of a
person situated in love of Godhead.87
C.C.Madhya 23.38-39
Prema is of five types: santa, dasya, sakhya, vatsalya and madhura. Amongst these, madhura prema and
madhura rasa are supreme. In the madhura rasa the devotee experiences the maximum extent of Krsnas

85

One who constantly hears and chants the holy name of the Lord and hears and
chants about His activities can very easily attain the platform of pure devotional
service, which can cleanse the dirt from ones heart. One cannot achieve such
purification merely by observing vows and performing Vedic ritualistic ceremonies.
S.B.6.3.32
86
The inhabitants of Vrndavana, including the gopis, cows, unmoving creatures such
as the twin arjuna trees, animals, living entities with stunted consciousness such as
bushes and thickets, and snakes such as Kaliya, all achieved the perfection of life by
unalloyed love for Me and thus very easily achieved Me. Even though one engages with
great endeavor in the mystic yoga system, philosophical speculation, charity, vows,
penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of
the Vedas, or the renounced order of life, still one cannot achieve Me. S.B.11.12.8-9
87
Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in
thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out
loud to the Lord, dance or sing. Such devotees, having transcended material
conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes.
And sometimes, achieving His personal audience, they remain peaceful and silent.
S.B.11.3.32

36

sweetness. 88 The devotee situated in madhura rasa attains the highest perfection of prema. 89 All sixty four
qualities of Krsna are present in the madhura rasa of Vraja, and thus infinite sweetness is experienced by the
devotee of Vraja.
Mahaprabhu has spoken of Radha, the topmost devotee in this way:
Srimati Radharani has unlimited transcendental qualities, of which twenty-five qualities are principal. Sri
Krsna is controlled by these transcendental qualities of Srimati Radharani.
C.C.Madhya 23.86
Those alone who are fortune to be qualified for madhura rasa can taste this rasa. No one can understand it
by logical thought. Thus the Lord said:
The exchange between Krsna and different devotees situated in different transcendental mellows is not to
be experienced by nondevotees. Advanced devotees can understand and appreciate the different varieties of
devotional service reciprocated with the Supreme Personality of Godhead.
C.C.Madhya 23.99
After teaching Sanatana all of this, the Lord taught about rejection of dry renunciation and acceptance of
yukta vairagya.
Sri Caitanya Mahaprabhu then told Sanatana Gosvami about proper renunciation according to a
particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.
C.C.Madhya 23.105
By reasoning and by interpretation of ambiguous Vedic statements some people conclude that we are spirit,
but due to the contact with material energy we have lost consciousness of this fact. How to become freed
from the material world? The body, house, and food are all material. How can we become free from these
material obstacles? Thinking in this way, they smear ashes on their bodies, wear kaupinas, eat dry food,
renounce wife and children. 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 value such actions will do them, they
indulge in dry speculation, being indifferent to the fact that real deliverance is caused by a relationship with
the Lord. Though they become free from sin and piety and concepts of me and mine, 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 a
person places the Lord in the center of his life while caring for his body and house, while eating and
sleeping, then he gradually increases his devotion to the Lord through his devotional practice; finally,

88

O King, the Supreme Lord is inexhaustible and immeasurable, and He is untouched

by the material modes because He is their controller. His personal appearance in this
world is meant for bestowing the highest benefit on humanity. Persons who
constantly direct their lust, anger, fear, protective affection, feeling of impersonal
oneness or friendship toward Lord Hari are sure to become absorbed in thought of
Him. S.B.10.29.14-15
89
As chaste women bring their gentle husbands under control by service, the pure
devotees, who are equal to everyone and completely attached to Me in the core of the
heart, bring Me under their full control. S.B.9.4.66

37

definitely, he achieves prema.90 This type of renunciation is called yukta vairagya. Mahaprabhu forbade
Sanatana from practicing dry renunciation, and taught him yukta vairagya. To Raghunatha Das he said :
Be patient and return home. Dont 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.
C..C.Madhya 126.237-239
If a person can carry on his household duties without attachment and worship the Lord with inner
steadiness, gradually the material world will fall away. By devotion, the soul becomes stronger and
establishes a relation with the Lord. 91 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 for establishing a relationship of the soul
with the Lord. Being merciful, these objects themselves will release the non-material soul. The body, house
and objects meant for worship can all be used in yukta vairagya. All that is necessary is the internal
steadiness of the devotee to achieve success. An external show of steadiness is only for others to see. If
there is 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 devotion increases.
Taking shelter of the holy name of Krsna is the ultimate practice for the real devotee. 92 Sri Caitanya spoke
to Sanatana:
Among the ways of executing devotional service, the nine prescribed methods are the best, for these
processes have great potency to deliver Krsna and ecstatic love for Him. Of the nine processes of
devotional service, the most important is to always chant the holy name of the Lord. If one does so,
avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead.
C.C.Madhya Antya 4.70-71
90

Having awakened faith in the narrations of My glories, being disgusted with all
material activities, knowing that all sense gratification leads to misery, but still being
unable to renounce all sense enjoyment, My devotee should remain happy and worship
Me with great faith and conviction. Even though he is sometimes engages in sense
enjoyment, My devotee knows that all sense gratification leads to a miserable result,
and he sincerely repents such activities. When an intelligent person engages
constantly in worshipping Me through loving devotional service as described by Me,
his heart becomes firmly situated in Me. Thus all material desires within the heart are
destroyed. The knot in the heart is pierced, all misgivings are cut to pieces and the
chain of fruitive actions is terminated when I am seen as the Supreme Personality of
Godhead. S.B.11.10.27.30
91
All occupational engagements are certainly meant for ultimate liberation. They
should never be performed for material gain. Furthermore, according to sages, one
who is engaged in the ultimate occupational service should never use material gain to
cultivate sense gratification. Lifes desires should never be directed toward sense
gratification. One should desire only a healthy life, or self-preservation, since a human
being is meant for inquiry about the Absolute Truth. Nothing else should be the goal
of ones work. S.B.1.2.9-10
92

O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who
are free from all material desires, those who are desirous of all material enjoyment,
and also those who are self-satisfied by dint of transcendental knowledge.S.B.2.1.11

38

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. A person born in a low family is not unfit for discharging devotional service to Lord Krsna, nor is
one fit for devotional service simply because he is born in an aristocratic family of brahmanas.93 Anyone
who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable.
Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of ones
family. The Supreme Personality of Godhead Krsna is always favorable to the humble and meek, but
aristocrats, learned scholars and the wealthy are always proud of their positions.
C.C.Madhya Antya 4.65-68
This means that if a person has faith in the Lord, he will take chanting the Lords name in association of
devotees. He will not distract his mind with attempts at karma or jnana. He will constantly chant the sixteen
names of Krsna while counting. He will maintain body, house and society to the extent that they can be
favorable for cultivating the Name, and will offer them all in the service of Krsna. He will not labor in any
other direction , and even here he will not overendeavor. He will not indulge in pleasurable objects or
delicious food. He will maintain his body on sattvika food so that the senses, mind and internal mental
faculties will e not be disturbed or destroyed. 94 Not being over ambitious in his plans he will reside in a
solitary place. Staying in association with those who can nurture devotion, he carefully progresses. The
purpose of all these activities is to attain fixed chanting of the name, with no anxieties. 95 This person will
reject completely association with women and persons who associate with women, and he will be careful
not to associate with materialists. 96 He will give up useless discussion, and consider himself as the most
fallen. Being tolerant, he will endure everything and give benefit to the world. He is not proud of his caste,
93

To hell with our threefold birth, our vow of celibacy and our extensive learning! To
hell with our aristocratic background and our expertise in the rituals of sacrifice!
These are all condemned because we were inimical to the transcendental Personality
of Godhead. S.B.10.23.40
94
A learned sage should take his satisfaction in the simple maintenance of his
existence and should not seek satisfaction through gratifying the material senses. In
other words, one should care for the material body in such a way that ones higher
knowledge is not destroyed and so that ones speech and mind are not deviated from
self-realization. S.B.11.7.39
Food what is wholesome, pure and obtained without difficulty is in the mode of
goodness, food that gives immediate pleasure to the sense is in the mode of passion,
and food that is unclean and causes distress is in the mode of ignorance. S.B.11.25.28
Residence in the forest is in the mode of goodness, residence in a town is in the mode
of passion, residence in a gambling house displays the quality of ignorance, and
residence in a place where I reside is transcendental. S.B.11.25.25
95
An intelligent person does not take interest in a place, even in the topmost planetary
system, if the pure Ganges of topics concerning the Supreme Lords activities does not
flow there, if there are not devotees engaged in service on the banks of such a river of
piety, or if there are no festivals of sankirtana yajna to satisfy the Lord. S.B.5.19.24
96
Among all the attractions of material enjoyment, the attraction of riches bewilders
ones intelligence more than having beautiful bodily features, taking birth in an
aristocratic family, and being learned. When one is uneducated but falsely puffed up
by wealth, the result is that one engages his wealth in enjoying wine, women and
gambling. Unable to control their senses, rascals who are falsely proud of their riches
or their birth in aristocratic families are so cruel that to maintain their perishable
bodies, which they think will never grow old or die, they kill poor animals without
mercy. l Sometimes they kill animals merely to enjoy an excursion.
S.B.10.10.8-9

39

wealth, followers, beauty, strength, knowledge or position, and he respects all others in a proper way.97
Living in this way, he will constantly chant the Lords name with devotion. in this way, by Krsnas mercy he
will attain pure prema. Dharma, artha, kama and moksa will serve this devotee. 98
If there is some desire in the heart, then the devotee should continue his 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
devotees love. 99
In Lord Caitanyas 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. 100 It is not necessary to labor for any
other qualities. The qualities of the devotee spontaneously appear, 101and the devotee naturally relishes
acting for the benefit of all.102 When a jiva becomes the servant of Krsna, sorrow no longer exists. 103 The
devotee is careful to associate with the guru and others of the same category at the appropriate time. 104 The
life of an advanced devotee is very pure. His taste is always pure. 105 Mahaprabhu taught Raghunatha this
briefly .
Smiling, Sri Caitanya Mahaprabhu told Raghunatha dasa, I have already appointed Svarupa Damodara
Gosvami as your instructor. You may learn from him what your duty is and how to discharge it. I do not
know as much as he. Nevertheless, 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 honor, 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. I have briefly given you My instructions. Now you will get all details about
them from Svarupa Damodara.
C.C.Antya 6.233.238
97

Sistastaka 3
Krsna Karnamrta
99
Sri Krsna, the Personality of Godhead, who is the Paramatma in everyones heart
and the benefactor of the truthful devotee, cleanses desire for material enjoyment
from the heart of the devotee who has developed the urge to hear His messages,
which are in themselves virtuous when properly heard and chanted. S.B.1.2.17
98

100

Sudama chose unshakable devotion for Krsna, the Supreme Soul of all existence;
friendship with His devotees; and transcendental compassion for all living beings.
S.B.10.41.51
101
All the demigods and their exalted qualities, such as religion, knowledge and
renunciation, become manifest in the body of one who has developed unalloyed
devotion for the Supreme Personality of Godhead, Vasudeva. S.B.5.18.12
102
It is the duty of every living being to perform welfare activities for the benefit of
others with his life, wealth, intelligence and words. S.B.10.22.35
103
My dear Lord Krsna, until people become Your devotees, their material attachments
and desires remain thieves, their homes remain prisons, and their affectionate feelings
for their family members remain foot-shackles. S.B.10.14.36
How can persons completely under the shelter of Lord Krsna in devotional service be
put into miseries pertaining to the body, the mind , nature, and other men and living
creatures? S.B.3.22.37
104
One who cannot deliver his dependents from the path of repeated birth and death
should never become a spiritual master, a father, a husband, a mother or a
worshipable demigod. S.B.5.5.18
105
...One should mold his life in such a way that he cannot live in peace without
drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari.
One can be thus elevated by being disgusted with the taste for sense enjoyment.
S.B.4.22.23

40

In these instructions the Lord hinted in a covered way the mental worship of Krsna at eight times of the
day. Elsewhere instructions to Svarupa Damodara will be given, but the devotes should be careful to be
qualified for such teachings.
The mentality during vaidhi bhakti of exclusive cultivation of devotion with the aim of achieving bhava
bhakti, and the mentality during bhava bhakti of intense cultivation with the aim of achieving prema, is
called nirbandhini mati or undivided attention. If such concentration exits, then very quickly the devotee
attains perfection. In other words the devotee must make an effort corresponding to the goal he wishes
to achieve. 106 From the very beginning of practice, the devotee must adopt this concentrated attention, and
should beware of giving it up due to inattention.

CHAPTER TWO
SECONDARY RULES
PART ONE INTRODUCTION
The first section explained about bhakti, which is the abhidheya or the only means to attain prema. It was
also shown that karma and jnana are not direct means, though they have a role to play. Karma and jnana
may be designated as secondary means, whereas hearing and chanting are primary means. Though
secondary, they may be called the means for those jivas deeply bound by maya.107
Jnana and karma are secondary means and bhakti is the principal means. Jnana and karma help in the
process of bhakti, and bhakti produces prema. The relationship will be discussed later. In as much as karma
and jnana can make the body, mind and environment favorable for bhakti, they can be accepted as means;
otherwise they are condemned in the scriptures as materialistic endeavors. After describing the secondary
rules, the conclusion will be presented.
The secondary rules are of three types: rules regarding self; rules regarding society; rules regarding afterlife.
Rules regarding the self are of two types: those for body and those for mind. Those rules to keep a mans
body properly nourished so that he can remain healthy are the bodily rules. 108 Such things as regulated
drinking, eating, sleeping, exercise, and for sickness, prescriptions for cure, are bodily rules. If a person
does not follow these rules he cannot pass through life smoothly. If a person does not follow the mental
rules, his power of realization, concentration, imagination, contemplation and judgment will be weak and
will not properly function. There will be no advancement in arts and sciences, and moreover one will not be
able to take the mind from material thoughts and direct it to thoughts of God. As a result, the mind will be
106

sad dharmasyavabodhaya yesam nirbandhini matih

acirad eve sarvarthah sidhyaty esam abhipsitah
Those who are anxious to awaken their spiritual consciousness, who have unflinching
intelligence and who are not deviated, certainly attain the desired goal.
Narada Purana, quoted in C.C.Madhya 24.170
107
...Because I desire that human beings may achieve perfection, I have presented three paths of
advancement--the path of knowledge, the path of work and the path of devotion. Besides these
three there is absolutely no other means of elevation. S.B.11.20.6
108
There is no possibility of ones becoming a yogi O Arjuna, if one eats too much or eats too little,
sleeps too much or does not sleep enough. He who is regulated in his habits of eating, sleeping,
recreation and work can mitigate all material pains by practicing the yoga system. When the yogi,
by practice of yoga, disciplines his mental activities and becomes situated in transcendence-devoid of all material desires--he is said to be well established in yoga. B.G.6.16-18

41

dominated by sinful thoughts and atheistic attitude; finally man will become no better than beast. Therefore
these bodily and mental rules are very necessary for success in human life.
Men live together in society. There are certain social rules prescribed for elevation of the populace and
avoidance of criminal mentality. An example of a rule for social stability is the prescription of marriage.
Without rules for marriage society could not progress to the present state. 109 Men used to wander around
like animals. In the beginning there were no rules for marriage, but as this created great social problems,
marriage customs were introduced. Giving up his freedom, a man takes a woman with consent from others
and the witness of God, and lays the foundation for family life. The parents are obligated to protect and
teach the children, and provide a means from them to make a living.
For the benefit of family life, such concepts as mutual brotherhood, helping others in difficulty, earning a
livelihood by honest means, speaking the truth, and avoiding lying are established. The tendency towards
social stability is a dominant characteristic of the human species. It is visible in all human races. As a
society or civilization advances, one will find a greater degree of rules for social stability. There is
consensus that amongst all cilvizations, the Aryans were the most progressive. There can be no doubt that
among the Aryans, the people of Bharata were the most advanced in knowledge, intelligence and social
organization. One should not lose respect for the Aryan civilization just because with age, it has become
weak and dependent on other cultures. Because some ignorant persons dispute the advanced state of the
Aryan civilization, that does not mean it loses its importance. If one reads the dharma sastra, he can
understand how much the Aryan civilization of Bharata achieved in implementation of social rules. In fact
all serious, thoughtful men must accept that this civilization, through the guidance of sages, achieved the
highest state of social regulation in the world.
They divided the social rules into two parts after thorough deliberation: varna and asrama. Men in such a
society have two aspects: basic nature and stage of life. Their nature is fixed by following the rules for
individual development (mental and bodily), and their stage of life is fixed according to the social rules. As
man becomes more social, observance of rules for the self do not decrease, but rather increases in
significance. From an individuals nature arises the rules of varnas, and from the progressive stages of life
comes the asramas.
When mans bodily and mental tendencies gradually develop by cultivation, they attain a fixed stage, where
one quality dominates all others. That quality is a mans nature. There are four natures: brahamana,
ksatriya, vaisya and sudra. These four varnas have arisen on the basis of the positive qualities of men. With
the display of negative qualities, the outcast from the social system arises. For a person is such a situation
there is no alternative but to give up those negative qualities.110
From birth until the appearance of a predominate nature in the individual, environment and discipline are
the factors which nourish the seed. The seed then sprouts, grows and finally manifests as ones nature. The
authors of scripture have explained of course that the actions of previous lives is the ultimate cause of the
nature. The nature of the family into which a child is born determines the childs qualities through
hereditary factors. Later by training and environment that nature will improve or degrade. A man of sudra
nature will produce offspring of sudra nature and a man of brahminical nature will produce brahminical
offspring. That is the general rule, but not the absolute rule.

109

na grham grham ity ahur grhinir grham ucyate

taya hi sahitah sarvan purusarthan samasnute
The house is not a household without a wife. The husband along with the wife can attain all his goals. smrti??
110

Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust, anger and hankering
constitute the nature of those in the lowest position outside the varnasrama system. S.B.11.17.20

42

The writers of scripture made arrangements for samskaras or purificatory rites with the intention of fixing
the varna of a person after determining his nature. However, with time, these rites have become corrupted.
When the rites which determine the varna became lost, the country became degraded. 111 However, there
can be no doubt that the rules of varna are the real rules for society.
The stages of life are four: brahmacarya, grhastha, vanaprastha and sannyasa. The brahmacari is the person
who before marriage gets education and is free to wander. The grhastha is the person he gets married and
takes up family responsibilities. The person who upon aging gives up work and lives alone is a
vanaprastha. One who gives up all relations with his family and is free to wander is a sannyasi. The system
set up after working out the relation of the varnas and asramas is called varnasrama dharma. This dharma is
the social code for the people of Bharata. If a country lacks this system of dharma, it cannot be called an
advanced society. In the third part of this chapter these things will be discussed in detail.
Second Chapter part two
Punya karma Meritorious Action
Mans future life is determined according to his activities. The person who performs punya karma or pious
activities in society attains a heavenly abode after death, and the person who performs sinful activities
suffers in hell. Activities which lead to heavenly enjoyment are called punya (piety) and activities which lead
to hellish suffering are called papa (sin). The rules for accruing punya and the rules for eradicating papa
together make up the rules for determining after-life. In all the punyas and varnasrama activities there is the
factor of faith of the practitioner, which may be tamasika, rajasika or sattvika. That faith may be inclined
either toward enjoyment of the world or towards renunciation of the world. Those on the lowest stage are
inclined to worldly enjoyment. Those slightly more advanced are inclined both ways. Those most advanced
dedicate themselves to renunciation of the world.112 Though there are provisions for worshipping numerous
devatas, the sattvika person worships only Bhagavan. As the vaisnava has no motive for sense gratification,
he accepts only those actions which lead to the spiritual goal. 113 In the Gita, Krsna has said that the wise
man should accept only those actions favorable to devotion and reject those which are unfavorable to
devotion.114
In attempting to give a brief description and analysis of punya and papa is extremely difficult to classify
them methodically. Some sages have classified papa and punya according to bodily, mental, social and
111

If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above,
even if he has appeared in a different class, he should be accepted according to those symptoms of
classification. S.B.7.11.35
112
According to the modes of nature acquired by the embodied soul, ones faith can be
of three kinds--in goodness, in passion or in ignorance. According to ones existence
under the various modes of nature, one evolves a particular kind of faith. The living
being is said to be of a particular faith according to the modes he has acquire. Men in
the mode of goodness worship the demigods; those in the mode of passion worship
the demons; and those in the mode of ignorance worship ghosts and spirits. B.G.17.24
One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very
life obtains transcendental knowledge or, by fortune, devotional service to me. S.B.11.20.11
113
Always remembering Me, one should perform all his duties for Me without becoming
impetuous. With mind and intelligence offered to Me, one should fix his mind in
attraction to My devotional service. B.S.11.29.9
114
In intricacies of action are very hard to understand. Therefore one should know
properly what action is, what forbidden action is and what inaction is. One who sees
inaction in action and action in inaction is intelligent among men, and he is in the
transcendental position, although engaged in all sorts of activities. B.G.4.17-18

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spiritual emphasis. Others have classified them according to bodily, verbal and mental involvement. Others
have classified them as bodily, sensual and mental. However all these classifications are less than perfect.
Here they will simply be divided into two groups: constitutional punyas (pertaining to the real nature of
the jiva) and conditioned punyas (relating to a relative bodily state).
Righteousness, truth, purity, friendship, honesty and affection are punyas of the first category, as they are
found in the jivas real nature; they are the eternal ornaments of the jiva. In conditioned state of the jiva, as
they become more gross in nature, these natural qualities of the soul are called punya. The rest of the
punyas are called conditioned, because they arise only because of the conditioned state of the jiva. In the
liberated state these punyas are not necessary to perform.
Sin is not a constitutional factor of the jiva, but rather takes shelter of the jiva in the conditioned state.
Some actions or states are contradictory to the natural qualities (punyas) of the jiva: hatred, lying, cruelty,
lust, envy, injustice. All other sins are those contrary to the relative punyas. As the discussion of papa and
punya will be very brief, the constitutional and conditioned divisions have not been indicated. The papa and
punyas have simply been enumerated with a little discussion. But having been given the guidelines above,
the reader can easily make the proper distinctions.
There are ten kinds of punyas:
assistance to others
service to elders
charity
serving guests
cultivation of cleanliness
celebration of festivals
performance of vows
protection of animals
increase of population
proper conduct
Assistance to others is of two kinds: relieving others of distress and helping others make progress. should
help others as much as possible without distinguishing whether they are relatives or not. The same distress
that befalls ourselves also comes to others. When a person is in difficulty, he thinks that others should give
him relief. Thus one should try to relieve distress as if it were ones own. A person must attempt to relieve
distress by putting aside ones own self interest, which may prevent one from acting. One should try to
remove other peoples bodily, mental, social and spiritual difficulties. Examples of bodily distress are
sickness and hunger. Examples of mental distress are anxiety, envy, lamentation, and fear. Examples of
social distress are inability to support the family, inability to give education to ones children, inability to get
them married, and lack of resources for cremation. Examples of spiritual distress are lack of faith, atheism,
and desire for sinful acts. Just as one must relieve a person of distress, one should also try to elevate him.
One should help people progress physically, mentally socially and spiritually by offering monetary, physical,
and verbal assistance, and by engaging that persons relatives as well.
There are three types of service to elders: protection of parents, protection of teachers, and protection of
other elders. One must follow the instructions of parents and serve them as much as is possible. A person
should serve those who have protected him as a helpless child; he should also service those who have given
knowledge, especially those who have given spiritual knowledge and mantra. 115 Those are considered
115

One must conquer the modes of passion and ignorance by developing the ,mode of
goodness, and then one must become detached from the mode of goodness by

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superior who are bigger in body, greater in age or more experienced in knowledge. One must respect and
serve them all. One cannot follow incorrect orders of a superior but one should not show hostility towards
him, using disrespectful or harsh words. One should put a stop to their improper behavior or instructions
by using sweet words, humility, and gentle reasoning at the proper time.
Charity (dana) refers to giving money or materials to a suitable person. Giving to an undeserving person is
a worthless expense, and is considered a sin. There are twelve varieties of charity: making water bodies or
wells, planting trees to give shade and air, supplying lights, dispensing medicines, giving education, giving
food, building roads, building ghatas, building houses, giving materials, giving the first portion of a meal,
giving a daughter in marriage.116
One should give water to those who are thirsty. If a thirsty person comes to ones house, one is obliged to
give him drinking water. Digging wells and ponds for drinking water, after selecting a suitable place, is
also an act of punya.117 Wherever water is necessary, for instance at tirthas where there is no river or water
body, wells should be dug. One should plant huge trees such as asvattha on the sides of the road or river or
at places of relaxation. One should also plant tulasi and other holy trees in ones own house and at pure
places. These trees assist in bodily and spiritual health. Lights should be installed at ghatas, on roads and
narrow paths to assist night travelers when there is no moonlight. By giving light in charity a person earns
heaps of punya. Raising lights during Kartika month is for beauty but does not aid the traveler, as they are
too high to light the path.
In giving medical relief, a person can go to the house and distribute medicine, or can have the sick persons
come to a designated shop and receive free medicine. A person should perform this punya with sincerity.
Students may be given education at ones expense. Educating children is a very important service. Food
distribution may be done at ones home or at designated place for the public. Roads should be constructed
to places difficult to approach or to places which are inaccessible. Ghatas should be constructed on river
banks or the banks of other water bodies for use by the general public. If a person also constructs resting
place at the ghata, or plants gardens, roof coverings or temples, he gains addition merit. Building a house
for a person who has no money and nowhere to live is a punya karma. Giving materials should be done
to qualified or deserving persons. Before taking ones own food in the house one should offer the first
portion to another person. One should give ones daughter along with ornaments to a suitable person of the
same varna.
A person should show hospitality towards his guests and society as a whole. The householder should take
care to serve guests when they arrive at his house. In the scriptures it is directed that after preparing food
promoting oneself to the platform of suddha sattva. All this can be automatically
done if one engages in the service of the spiritual master with faith and devotion. In
this way one can conquer the influence of the modes of nature. The spiritual master
should be considered to be directly the Supreme Lord because he gives transcendental
knowledge for enlightenment. Consequently, for one who maintains the material
conception that the spiritual master is an ordinary human being, everything is
frustrated. His enlightenment and his Vedic studies and knowledge are like the
bathing of an elephant. S.B.7.15.25-26
116
Charity, prescribed duties, observance of major and minor regulative principles,
hearing from scripture, pious works and purifying vows all have as their final aim the
subduing of the mind. Indeed, concentration of the mind on the Supreme is the
highest yoga. S.B.11.23.46
117
One who has executed sacrificial performances and pious works (beneficial for
others) for my satisfaction, and who thus worships me with fixed attention, obtains
unflinching devotional service unto Me. By the excellent quality of his service such a
worshiper obtains realized knowledge of Me. S.B.11.11.47

45

the householder should go to his door and call out three times for persons who have not eaten. If anyone
appears, he should feed tha person first, and later eat along with his family. There is a rule that one should
call out about an hour after noon, but in modern times it is difficult to remain without food till then.
Therefore whenever the food is ready, the householder should call out for hungry persons. This does not
refer to feeding professional beggars. Social hospitality is performed by acts beneficial to society in general.
Purity refers to cleaning the body, roads, ghatas, shops, cowsheds, temples, ones house, forests, and going
on pilgrimage. Personal cleanliness is both internal and external. Internal cleanliness, purity of mind, is
accomplished by sinless actions and punyas. One should also eat and drink in regulated amount food which
is sinless and easy to digest. By eating or drinking food touched by alcoholics or other sinful people the
mind becomes impure. Amongst all the methods for creating purity of mind, the chief is remembrance of
Visnu. For purifying the sinful mind there is prescription of prayascitta or atonement. By such atonements,
however, only the sinful reaction leaves the person. The root is sinful desire. If a person performs
atonement with genuine remorse, the sinful desire will be removed, but the seed of all sin--hostility to the
Lord--can be removed only by remembrance of the Lord. 118 Other books should be consulted for the many
aspects of atonement. The mind is also purified by bathing in sacred rivers such as the Ganga and by seeing
the deity.
External cleanliness refers to maintaining purity of ones body, clothing, and house. This external cleanliness
is maintained by bathing in fresh water, wearing clean cloth and eating sattvika food. If the body touches
contaminated objects, one should wash that part of the body.
A person should not only clean his own house, ghata, road, cowshed temple and yard, but the public roads,
ghatas, shops, and temples in the town. If the town is large, the citizens should together raise funds and
maintain the cleanliness. These acts generate punya. A person should keep his private gardens clean, and
contribute the cleanliness of public forests by the above mentioned method. By going on pilgrimage men
gain enormous purity. Though association with saintly people is the final goal of pilgrimage, by the act of
pilgrimage sinful desire is greatly reduced, and people feel purified.
Festivals are of three types: those centered on deity worship, those centered on family affairs and those for
public rejoicing. Deity festivals are often observed, and without doubt they generate punya, as they include
a great gathering of people, feasting, musical performances, shows, food distribution of the needy, and
giving gifts to the learned. If a person is capable of holding such festivals but avoids to do so, he is an
offender. Especially when these festivals are permeated with devotion to the Lord, they must not be
avoided. There are many family occasions for festivals, such birthdays, feeding grains, marriage, and
sraddha rites with sacrifices. A person is obliged to celebrate these functions to the best of his ability. A
person should also sponsor fairs where the populace can gather for enjoyment. There are also many social
festivals such harvest festivals, pisthakotsava, sitalotsava, bhratrpuja.
Vratas or vows are of three types: bodily, social and spiritual. Early morning bath, parikrama, paying
obeisances, which relate to exercising the body, are bodily vows. When one element of the body becomes
disturbed, a person falls ill. To prevent this there are many vows such as fasting on the new and full moon
day or on Mondays. By fasting and refraining from normal activities on the prescribed days and controlling
118

Authorities who are learned scholars and sages have carefully ascertained that one
should atone for the heaviest sins by undergoing a heavy process of atonement and
one should atone for lighter sins by undergoing lighter atonement. Although one may
neutralize the reactions of sinful life through austerity, charity, vows and other such
methods, these pious activities cannot uproot the material desires in ones heart.
However, if one serves the lotus feet of the Personality of Godhead, he is immediately
freed from all such contaminations. S.B.6.2.16-17

46

the senses, a person is made to concentrate on the Lord. When it is necessary to fast in this way, a person
gains punya by following the prescribed procedures.
The samskara rites may be considered social vows. According to the varna, these rites are performed with
modification. Other rites are prescribed for all men. Marriage rites, in which one man marries a girl of the
same varna, are prescribed for all varnas. The vow of taking only one wife is essential, for any other
marriage is simply due to lust. This tendency is exhibited in persons of low nature. In exceptional cases,
where there are no offspring, a second wife is allowed.
The monthly vows mentioned in Mahabharata and other similar vows such as the twenty four ekadasi fasts
and fasting on the six appearance days (jayanti) such Janmastami are spiritual vows. The sole aim of these
vratas is spiritual advancement. These will be discussed along with the topic of bhakti. Hari bhakti Vilasa
describes these vratas in detail.
A person should strive for the upliftment of animals. Without the help of animals, human life cannot go on
properly. Care should be taken to improve the form, strength and nature of animals. By selective breeding
this can be accomplished. This particularly applies to the cow. With their help agriculture and transport
develop. Therefore strong and well formed bull must be selected for mating; for this reasons, during the
sraddha ceremony young bulls are let loose. By freely roaming, they become strong and big, and are able to
produce good offspring. Being of such service to the family, cows should be protected and nourished with
proper food and housing. Cow protection and rearing is well know in India as very pious activity.
As far as increasing the population goes, this is a pious activity when the offspring arise from legal
marriage, when the offspring are raised and protected responsibly , when the offspring are led into stable
married life, and when they are given spiritual education. After marrying a suitable person at a suitable age,
a person should affectionately raise a family, following the rules for maintaining proper health and mind.119
By providence, children are born; the parents should raise them with care, giving training and education.
When the children are older, they are taught a means of livelihood, and when they are of suitable age, they
are married and take up family life. According to age, the children should be taught rules for bodily
maintenance and cleanliness, morality and spiritual truth. The most important teaching is detachment from
material life. 120
The following are parts of righteous conduct: forgiveness, gratitude, truthfulness, honesty, not stealing, not
accepting from others, mercy, detachment, respect for the scriptures, travel to holy places, proper
judgment, courtesy, worship of the Lord and being steadily situated in work according to ability. Giving up
119

One who desires to establish family life should marry a wife of his own caste, who is
beyond reproach and younger in age....S.B.11.17.39
120
A householder should comfortably maintain his dependents either with money that
comes of its own accord or with that gathered by honest execution of ones duties.
According to ones means, one should perform sacrifices and other religious
ceremonies. A householder taking care of many dependent family members should not
become materially attached to them, nor should he become mentally unbalanced,
considering himself to be the lord. An intelligent householder should see that all
possible future happiness, just like that which he has already experienced, is
temporary. The association of children, wife, relatives and friends is just like the brief
meeting of travelers. With each change of body one is separated from all such
associates, just as one loses the objects one possesses in a dream when the dream is
over. Deeply considering the actual situation, a liberated soul should live at home just
like a guest, without any sense of proprietorship or false ego. In this way he will not
be bound or entangled by domestic affairs. A householder devotee who Me by
execution of his family duties may remain at home, go to a holy place, or, if he has a
responsible son, take sannyasa. S.B.11.17.51-55

47

the desire to punish a person for committing an offense is called forgiveness or tolerance. It is not wrong
to punish the offenders but forgiveness is an even higher principle. Prahlada and Haridasa Thakura forgave
their enemies and are worshipped as great examples by all.
To recognize the help that another person has given is called gratitude. The Aryan civilization has such
gratitude that the children would serve the parents as long as they lived, and when they died, they would
undergo periods of austere restriction (asauca), giving up sleeping and eating, and would observe the
sraddha ceremonies by giving food to others. To express their gratitude to their parents they would yearly
offer sraddha and tarpana. To show gratitude to all people is also a punya karma.
Telling what one believes to be true is called truthfulness. Truthful people are respected by the whole world.
Having a direct, sincere nature is called honesty. The more honestly one lives his life, the more virtuous he
is. Taking illegally others belongings is called theft. A person has no right to objects which he has not
earned through labor or as gift. Those who are lame or blind have a right to beg, but others should receive
goods only through honest work. Begging without right to do so is called parigraha. It should be avoided.
One should show mercy to all living beings. Real mercy is shown to those who deserve. The aspect of
mercy which is displayed in raga bhakti will be dealt with elsewhere. The idea that compassion should be
shown to humans but not to animals is wrong. One should try to relieve the suffering of others.
Attachment to material objects is reduced by control of mind (sama), control of senses (dama), tolerance
and abstinence. The practice of resisting the temptation of evil desires is called tolerance. Giving up the
thirst for material objects in general is called abstinence. Detachment is a punya, for with detachment one is
free from sin. Detachment must be cultivated gradually in the beginning stages, but on the path of raga,
detachment is attained very easily. This will be discussed elsewhere. Practice of detachment is an act of
punya. By repeatedly enduring the hardships of caturmasya, fasting and staying awake on the new and full
moons, one becomes accustomed to renunciation. By first gradually giving up the desire for enjoyment of
sleeping and eating, one can eventually give up desire for all material enjoyments. When one becomes
perfect at accepting only what is necessary for maintaining life, one has attained detachment. Attaining
detachment, a person is qualified for sannyasa.
All people should respect the scriptures. Scripture refers to those works which distinguish right from
wrong, spirit from matter, truth from illusion. Those who were properly qualified revealed genuine
scriptures. Unqualified persons who have compiled works attempting to delineate the goal of life and
rules to follow, have given the world false scriptures which misguide the world. Such atheistic works,
which have arisen from use of faulty logic, should not be respected. As one blind man leads another blind
into the ditch, so such authors of faulty works lead themselves and their followers on the wrong path.
Genuine scripture means the Vedas and those works which agree with the Vedic conclusions. To study
those works and teach those works is a punya.
By traveling to places of pilgrimage a person gains knowledge and purifies himself of sin.
A person should his power of discrimination properly. The person who do not consider question such as
What is the world, who am I, who created he world, what is my duty in life, and what do I achieve? is not
to be considered a human being. The difference between man and animal is that man can consider these
questions whereas the animal cannot. The result of this inquiry is self realization.
Courtesy is another punya. One should follow the conduct of the ancient sages and follow their
instructions on the matter.121 In different ages sometimes the conduct changes. for instance the animal
121

One who follows the principles and instructions enjoined by the great sages of the
past can utilize these instructions for practical purposes. Such a person can very
easily enjoy life and pleasures. A foolish person who manufactures his own ways and

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sacrifices performed in Satya, Treta and Dvapara yugas are forbidden in Kali yuga. After examining with
intelligence all the previous rules of conduct the proper mode of conduct should be framed. Proper respect
should be given, considering the persons status. This is called maryada. Not giving proper respect is
considered a great faulty. One should give respect to all human beings, but should give more respect to a
man with position. Most respect should be given to the devotee. The following is the order: respect to
humans, respect to those who are civilized, respect to position (king), respect to the educated (pandita),
respect to a person with good qualities (especially the brahmana, the sannyasi, and the vaisnava), respect
according to varna (brahmana), respect according to asrama (sannyasa) and respect to devotion (devotee).
Worship of the Lord is considered a punya. Among all rules, worship of the Lord is the most important.
However, the form of the Lord which is worshipped will differ according to the level of consciousness of
the individual.
Performance of good acts is punya, and performance of unauthorized acts is sin. There are three types of
actions: karma, akarma and vikarma. Those acts which are beneficial are called karma, failure to do those
acts which should be done is called akarma. Forbidden action is called vikarma. Punya karmas are o three
types: daily (such as worship of the Lord), periodic ( such as tarpanas to pitrs) and impelled by personal
desire. Those impelled by personal desire should be avoided, but the other two should be performed.
CHAPTER TWO
PART THREE
QUALIFICATION FOR WORK AND VARNAS
Identifying ones qualification is a very important item of conduct. This qualification is of two types:
qualification for a certain action and the extent of qualification for action. All people are not qualified for all
types of punya activities. Though a person may be able to perform a certain activity, he may not be
qualified to execute it in such a way to produce the desired auspicious result. If a person performs an
action without first seeing his suitability to do it, one cannot say if the act will bring the intended result.
For that reason it is necessary to consider ones qualification. As the performer cannot judge his own
qualification, he must inquire from an authority or guru on this matter. And in undertaking a particular rite,
a priest must decide on the suitable process. Thus people must accept a qualified guru and a qualified
priest. The modern method of accepting guru and priest is not the process envisaged by the writers of
scripture. Accepting guru and priest as a matter of formality is simply useless. One must choose a qualified
person. If such a person does not exist in the locality one must search elsewhere. Giving an example will
make this clearer.
Digging ponds is a punya karma. If personally digging, one is qualified if he has enough strength, tools, a
piece of land and assistance. If expenses are to be incurred, money is also necessary. A person is qualified
for the act to the extent that he has strength, tools, land, assistance and money. Without these items in
sufficient quantity, there will be no result, except loss of energy, time or money. For marriage the
qualification is a healthy body, ability to support a family, and a mentality suitable for living with a wife. In
desiring to perform any act, a person should see his qualification.
Qualification may be intrinsic or circumstantial. Man has three divisions of life: time of learning
(educational period of life), time of work and time of recreation. During education, the person studies
books, associates with others, sees others working, and receives instruction. What tendency emerges
prominently at this time is the intrinsic nature of the person. Though a person usually gets association ,
means through mental speculation and does not recognize the authority of the sages
who lay down unimpeachable directions is simply unsuccessful again and again in his
attempts. S.B.4.18.4-5

49

instruction and information under influence of the family in which he is born, sometimes his instruction,
association and nature are different from that of his family. Thus the person may have a different nature
than that of his family. That nature which is perceived in a person after his education and before he takes up
work is his intrinsic nature.
The wise have scientifically classified nature into four types: brahmana, ksatriya, vaisya and sudra. Those
who have sense control, mind control, tolerance, purity, forgiveness, nonduplicity, cultivation of knowledge
and faith worship of the Lord have brahmanical nature. Those who have valor, energy, determination,
dexterity, fearlessness in battle, charitable inclination, ability to protect others and ability to control others
have ksatriya nature. Those who are inclined to agriculture, raising cows and trade have vaisya nature.
Those who maintain their life by serving others have sudra nature. 122
Those who do not distinguish proper from improper action, have no inclination for righteousness, are fond
of argument, are extremely selfish, think only of food, and are devoid of marriage rules, are called antyaja or
outcast. Without giving up such a nature, the real nature of a human being does not manifest. Only four
classes are admitted as human. According to nature, a person possesses certain qualities. According to
those qualities a person should accept work and duty. If one performs work contradictory to ones nature,
it will not give proper result. It is hard to change a nature once matured. Therefore one should work and
worship according to ones nature.
According to these natures, the people of India were classed in four varnas. If society is divided according
to the varnas, all the work in society becomes effective. This is beneficial for the whole world. That society
which has the varnas has a scientific basis and is worshipable by all. Some people may question the efficacy
of the varnasrama system, since the countries of Europe attained great feats and fame without having a
varnasrama system. But such a doubt has no substance, because these people are all recent. Due to being
very bold and energetic, they have taken all the previous skills, arts and sciences, and begun to act. But
gradually with time, these societies will fall, because of lack of scientific organization of varnas. Though the
Aryan civilization is much older, it has remained intact with the same characteristics because of the
varnasrama system.
The Roman and Greek civilizations were much more powerful than modern European nations, but where
are they now? Those peoples have become devoid of their previous qualities and taken up the qualities and
life style of the modern nations. They have become so transformed that they have no pride in their previous
glory. Though the Aryan civilization is much more ancient than that of the Greeks and Romans, even now
the people of India take pride in their ancient heroes. Why is that? Because the varnasrama system
remained strong, the culture of the society was preserved and not lost. Though the ranas were defeated by
the Muslims, even today they identify themselves as the descendants from Ramacandras line. Though the
people of India may have declined to a decrepit state with age, as long as the varnasrama system is
practiced, the Aryan identity will also remain. The Roman and other peoples , who were offshoots of Vedic
civilization, declined as they mixed with the outcast cultures such as Huns and Vandals. If one examines
modern European cultures, one will notice that all its remarkable features are due to preservation of varnas,
122

Peacefulness, self-control, austerity, cleanliness, satisfaction, tolerance, simple

straightforwardness, devotion to me, mercy and truthfulness are the natural qualities of the
brahmanas. Dynamic power, bodily strength, determination, heroism, tolerance, generosity, great
endeavor, steadiness, devotion to the brahmanas and leadership are the natural qualities of the
ksatriyas. Faith in Vedic civilization, dedication to charity, Vedic civilization, dedication to charity,
freedom from hypocrisy, service to the brahmanas and perpetually desiring to accumulate more
money are the natural qualities of the vaisyas. Service without duplicity to the brahmanas, cows,
demigods and other worshipable personalities, and complete satisfaction with whatever income
is obtained in such service, are the natural qualities of sudras. S.B.11.17.16-19
Nonviolence, truthfulness, honesty, desire for the happiness and welfare of all others and freedom from lust, anger
and greed constitute duties for all members of society. S.B.11.17.21

50

based upon intrinsic nature of the individual. Those who have the nature of merchants prefer that
occupation, and by that profession obtain their progress. Those who have ksatriya nature join the military.
Those who are sudra in nature prefer to do menial service. Actually no society can exist without a division
of varnas. Even in matching for marriage, nature and occupational status have to be considered. Though
the European nations incorporated some aspects of varnas, the varnas were not systematically established
there. Civilization and knowledge advance in proportion to the degree of systemization of the varnas.
There are two methods of approach: systematic and unsystematic. Things work ineffectively if a systematic
method is not followed. If we do not follow a scientific procedure for making a boat, then we have to use a
primitive craft for crossing the water. In the same way, as long as the varnas are not scientifically
incorporated, society will continue run on an unscientific basis. Except for India, all places remain with
unscientific incorporation of varnas. That is why India alone is known as the place of action, karma ksetra.
Is the system of varna in India now in a healthy state? No, though the system was established in a perfect
way, it gradually deteriorated, and that is responsible for the troubles and degradation of present India. If
that were not the case, India could have taken the role of an elder brother, who in old age and retirement,
could give good instruction to other nations. One should deeply consider the reason for Indias deteriorated
state. The varnasrama system was established in India at the beginning of Treta Yuga, at which time the
Aryans had advanced knowledge.123 The rule was established that each person took up a varna according
to his nature, and getting a qualification through that varna, he would carry out his duties and work
designated by the varna. By following this system of asrama and varna according to nature, the work of
society went on smoothly. Varna was decided solely on the basis of nature for those people whose father
had no varna. Jabali, Gautama, Janasruti and Citraratha are examples from Vedic history. For those whose
father had a varna, their varna was decided on the basis of both fathers varna and individual nature. From
the ksatriya dynasty of Narisyanta, the great rsi Jatukarna appeared, who started a famous brahmana
lineage called Agnivesya. In the Aila dynasty, Jahnu, the son of Hotraka became a brahmana. From King
Vitatha of Bharadvajas dynasty came Nara and others who were ksatriyas, and Garga, who was a
brahmana. In King Bharmasvas ksatriya line were born Satananda of the Maudagalya gotra and Krpacarya.
There are many examples like this in the scriptures, showing that birth is not the only qualification for
occupation. When the actual system was practiced, the glory of India was as strong as the midday sun. All
nations worshipped the inhabitants of Bharata as rulers, administrators and teachers. Egypt, China and other
countries used to take instruction from the people of India with great reverence.
The varnasrama system continued purely for a long time, until Jamadagni and his son Parasurama, of
ksatriya nature, claimed themselves as brahmanas. By following a varna contrary to their nature, out of self
interest, they created friction between the brahamana and ksatriya classes. Because of this seed of enmity
between the two classes, the procedure of judging varna by birth became fixed. In time, this system of
varnas without reference to nature entered covertly in the Manu Samhita and other scriptures. Without
123

in the beginning, in Satya yuga, there is only one social class, called hamsa, to which all
human beings belong. In that age all people are unalloyed devotees of the Lord from birth, and
thus learned scholars call this first age Krta yuga, or the age in which all religious duties are
perfectly fulfilled. In Satya yuga the Veda is expressed by the syllable om, and I am the only
object of mental activities. I become manifest as the four-legged bull of religion, and thus the
inhabitants of Satya yuga, fixed in austerity and free from all sins, worship Me as Lord Hamsa. O
greatly fortunate one, at the beginning of Treta yuga Vedic knowledge appeared from My heart,
which is the abode of the air of life, in three divisions- as Rg, Sama And Yajur. Then from that
knowledge I appeared as threefold sacrifice. In Treta yuga the four social orders were manifested
from the universal form of the Personality of Godhead. The brahmanas appeared from the Lords
face, the ksatriyas from the Lords arms, the vaisyas from the Lords thighs and the sudras from
the legs of that might form. Each social division was recognized by its particular duties and
behavior. S.B.11.17.10-13

51

possibility of attaining a higher varna, out of frustration, the ksatriyas created Buddhism to destroy the
brahmana varna. But for every action there is an equally strong reaction. Therefore the class distinction
based on birth became even stronger. With the conflict between exploitation of position, based on birth
(the brahmanas), and disloyalty to ones culture (ksatriyas), they gradually destroyed themselves. Those
with no brahman qualities, brahmanas in name only, began to write scriptures with their own interest at
heart, thus cheating the other classes. Ksatriyas, without ksatriya qualities were defeated in battle. Without
their kingdoms, they began to support Buddhism. Vaisyas without vaisya nature began to preach Jainism.
By this act, the great mercantile community became weakened. Laborers without sudra nature, without
qualification for works of specific nature, became thieves. Running without any scriptural reference, the
country came under the control of the Muslims. Shipping companies entered. The concept of service
vanished. Gradually the influence of Kali deepened.124 The present pitiful condition of India, which was
once the controller and teacher of the whole world, is not because of old age, but because of the corruption
of the varnasrama system. By the desire of the Lord, the controller of all living beings and rules, may there
arise again in India an empowered person who can establish the varnasrama system. The writer of the
puranas also expectantly awaits the action of Kalki.
According to the scriptures, a person is qualified for action according to his varna. In this book it will be
impossible to discuss this in detail. A brahmana is qualified for the following activities: feeding guests,
bathing three times a day, deity worship, reading the Vedas, teaching, serving as priest, taking vows, leading
the life of a brahmacari and sannyasi.
The ksatriya is qualified for righteous war, ruling a kingdom, protecting the citizens, works of charity and
social relief. The vaisya is qualified for raising and protecting animals, agriculture and commerce. The sudra
is qualified for serving the deity without mantras and serving the three higher varnas. All men and women
of all varnas are qualified for marriage rites, worship of the Lord, helping others in distress, charity, service
to guru, welcoming guests, purity of body and mind, observing festivals, serving the cow, maintaining the
population and proper conduct. Women special qualification is serving the husband.
A person should do that work and follow those rules of varna which are most suitable to his nature. By
honest judgment person can determine the work and lifestyle most suitable to himself, and if he cannot do
so, he should consult a competent authority. Those Vaisnavas who would like additional information on
these matters should consult Gopala Bhatta Gosvamis Sat Kriya Sara Dipika.
Second Chapter
Part four
Asrama
Mans activity stems from his nature. This activity is situated in an asrama. Taking shelter of that asrama a
man performs his work. As varnas and asramas are intimately related, karma is sometimes called
varnasrama dharma. There are four asramas: brahamacarya, grhasthya, varnaprastha and sannyasa.
Those of brahminical nature are qualified for brahmacarya. The brahmacari is of controlled mind, proper,
gentle conduct, accepts bodily austerities, and stays in the gurukula until his studies are completed. Then,
after giving the guru a donation, with his permission, he may get married. It is written in the Caitanya
Caritamrta, in praise of Murari Guptas behavior:
124

It is abominable for a person living in the grhastha asrama to give up the regulative principles,
for a brahmacari not to follow the brahmacari vows while living under the care of the guru for the
vanaprastha to live in the village and engage in so-called social activities, or for the sannyasi to
be addicted to sense gratification. One who acts in this way is to be considered the lowest
renegade. Such a pretender is bewildered by the external energy of the Supreme Personality of
Godhead, and one should either reject him from any position, or taking compassion upon him,
teach him, if possible, to resume his original position. S.B.7.15.38-39

52

He never accepted things from others, but maintained his family by his own
his own endeavors.

endeby avers.

All varnas are qualified for grhastha asrama. The brahmana enters household life after his brahmacari
education is finished; the ksatriya , after studying the scriptures to some extent, leaves the gurukula and
enters the grhastha asrama. The vaisya studies those subjects relevant to cow protection, commerce and
agriculture. The sudras, when of proper age, simply get married. The varna of a person should be decided
by father, family priest, local community at the time of educating the child. The child should be placed in
studies which suit his observed nature. Those who have no attraction for study, and are more inclined to do
service, will waste their time in studies. If he is judged to be of sudra nature he should be engaged in
service.
In order to be a householder a person should first have a means of earning his living. This varies according
to the different varnas. The six activities of the brahmana are: perform worship or sacrifice, perform this for
others, studying , teaching, giving charity and accepting charity. In performing worship, studying and
giving charity he spends money, and in performing worship for others, teaching and accepting charity, he
earns money. Ksatriyas support themselves by taxes and revenues, and by use of weapons. The vaisya
earns by raising cows, agriculture and commerce, and the sudra earns by serving the three higher varnas. 125
In emergency circumstances, the brahmanas can take up ksatriya and vaisya occupations, but the three
higher varnas should not take up a sudra occupation unless there is extreme circumstance.
The person should accept a wife according the scriptural rules and produce children. The householder
should express gratitude to his ancestors by offering pinda; he should worship the devas with sacrifices,
serve guests by offering food, and respect all living beings by correct behavior. As the sannyasi parivrajaka
and the brahmacari survive by the charity of the householder, the householder asrama is considered the best.
When a man grows older he should leave his wife with the son, and take varnaprastha. If there is no son, he
may take his wife with him, and together they go to the forest. Reducing needs, he sleeps on the earth,
makes clothing of the bark of trees, avoids shaving, observes a vow of silence, bathes three times a day,
serves guests as far as possible, eats forest fruits and roots, and worships the Lord in a solitary place. All
varnas can take vanaprastha.
Sannyasa asrama is the fourth asrama.126 This person is called a bhiksu or parivrajaka. When the brahamcari,
grhasthi or vanaprasthi develops a keen sense of renunciation, is devoid of attachment to family life, is able
to tolerate all difficulties, has gained knowledge of the truth, has no desire for worldly friendship, develops
equal vision of all living beings, is devoid of envy, has compassion, has fixed his mind on the Lord, and is
engaged in yoga, he is fit for sannyasa. The sannyasi is always engaged in meditation on the Lord. He
125

For a brahmana there are six occupational duties. A ksatriya should not accept
charity, but he may perform the other five of these duties. A king or ksatriya is not
allowed to levy taxes on brahmanas, but he may make his livelihood by levying
minimal taxes, customs duties, and penalty fines upon his other subject. The
mercantile community should always follow the directions of the brahmanas and
engage in such occupational duties as agriculture, trade, and protection of cows. For
the sudras the only duty is to accept a master from a higher social order and engage
in his service. S.B.7.11.14-15
If one acts in his profession according to his position in the modes of nature and gradually gives up these activities, he
attains the niskama state. S.B.7.11.32
126
One who desires to conquer the mind must leave the company of his family and live
in a solitary place, free from contaminated association. To maintain the body and soul
together, he should beg as much as he needs for the bare necessities of life.
S.B.7.15.30

53

should not stay in a village more than one night, except when observing caturmaysa vows. In this first stage
the sannyasi begs only from brahmanas. Only brahmanas are allowed to accept this asrama. Those who are
devoid of normal physical or mental power (those who are mentally or physically disabled, too young or too
old) are not qualified for any asrama, but exist at the mercy of the asramas. The people of the asramas are
obligated to assist them as much as possible.
Women are allowed to enter the grhastha asrama and vanaprastha asrama only. Though some women,
being exceptionally qualified, achieving high education, expert understanding of scripture and great
expertise, may become a brahmacari or sannyasi, it is not the normal rule, as women are usually of weaker
body, faith and discriminating power.
The household asrama may be considered the only asrama, since the other three asramas depend on it.
Most of society takes up household life. Those who are specially qualified become brahmacari, vanaprasthi
and sannyasi, but their numbers are few. Without such division of asramas according to different types of
activity, social consciousness will not be complete.
The rules for the household life are elaborately described in the twenty dharma sastras and the Puranas. The
manus, rsis, and prajapatis have written in respective scriptures what activities the householder should do
and what activities he should avoid, on a daily, fortnightly, monthly, semiannual and annual schedule. The
rules are many and should the subject of a separate work. Here they have been given only a brief treatment.
Daily duties
Rising during the brahma muhurta, a person should fix his mind by thinking of the spiritual and worldly
activities he must perform that day. Relieving himself in a place proper according to the scriptural rules
every morning, he should clean his face, mouth, arms, hands and other body organs. Bathing in pure fresh
water, he should dress in suitable cloth. Then he should work by a method allotted by his varna. According
to state of health he may bathe again at noon and offer worship of the Lord and tarpanas to the pitras.
After preparing meals, he should put some aside for animals and destitute persons, and stand at his door
front to receive any guest. If a guest comes, he should feed him with attention. He need not feed people of
his own town, but rather those who are from other places, without relatives, who have no money and are
hungry. He should not inquire about their family lineage (gotra). He should first of all feed a sinless
brahman. After feeding a pregnant woman, his own children, and the elders, he should himself take his
meal, while facing north or east. He should eat only food which is fresh, pure, and wholesome, untouched
by sinful people, from a pure plate, at a regulated time. After eating he should contemplate the Lord.
Without being lazy he should do some light task, and in the last part of the day he should read or discuss the
scriptures. At the sunset he should perform his sandhya rites with great concentration, and then, as at noon,
he should serve any guests with food, after which he should eat. At night he should offer a place and bed
for his guest to sleep in. Then he should sleep in a clean bed with head facing east or south, as sleeping
with head to the north or west causes sickness. He should not associate with his wife against the rules of
scripture.
In other words, the householder should live his life by working honestly in order to support his own family,
guests and shelterless people, while following the scriptural rules for purification of body and mind in order
to maintain a sinless heart.
All the daily rules cannot be practiced perfectly in modern times, due to the influence of differing political
and social trends. Since in modern states, the main activities are reserved for midday, people eat first, then
work. Due to time, the rules for keeping good health have also changed, and thus eating so late at night,
bathing three times a day and staying awake at night are not necessary. The essential goal of these rules
formulated by the great rsis was to carry out the bodily activities of eating, bathing and sleeping without

54

hindrance or sin. Thus the householder should perform his daily activities with great faith after considering
his individual needs.127
Rules for daily activities include rules for body, mind, society and afterlife. Such bodily rules as rising early
in the morning, cleaning the body, suitable work, bathing, eating at the proper time, choice of nourishing
food, drinking fresh water, strolling, wearing clean cloth, sleeping no more than eight hours, must be done
daily. For steadiness of mind a person must daily cultivate different facets of knowledge such as geography,
astronomy, history, geometry, mathematics, chemistry, physics, medicine, literature, philosophy of lifes
goals, meditation and contemplation of the days work. Daily he must also earn a living by lawful work,
raise his family, and perform works beneficial for society and the world. For assuring good afterlife, he
must daily perform rites at the sandhya. Most of the activities are daily, but some are performed every two
weeks, or monthly, or every six months, yearly, or irregularly. The daily activities are called nitya karma.
The others are called naimittika karma: some of these are performed at regular intervals and some at
irregular intervals. The householder must always remain free from sin and engage in beneficial work.
The previous descriptions were of the works which yield beneficial results. Now, in order
avoid sin, a description of the main sinful activities will be given.128 There are eleven principal sins: violence,
cruelty, anger, wandering mind, lying, disobedience to a superior, lust, selfishness, impurity, rude conduct,
and destructiveness.
Violence is of three sorts: against man, animal and devas. To kill another living being is called violence. It
arises from hatred. Attachment to an object is called raga, and repulsion to an object is called dvesa.
Permitted attachment is considered a beneficial act, a punya, but unauthorized attachment is called lust. The
opposite tendency to attachment is repulsion. Permitted repulsion is considered a punya, while unlawful
repulsion is sin, the root of violence and hatred. In society, people must treat others with affection; only
the person involved in sin shows violence and hatred to others. As violence is a great sin, all people must
avoid it. Violence to humans is the greatest sin. The amount of reaction will be according to the elevated
qualities of the victim. Thus greater sin is respectively incurred against the following: brahmana, a relative
or parent, a woman, a vaisnava, a guru.
Even killing animals is not an ordinary sin. The killers of animals, showing their animal nature, are
controlled by their appetites and selfishness. Unless a person gives up violence to animals, he cannot
display his nature as a human being. The purpose of animal sacrifices prescribed in the scriptures is for
gradually restricting the lower nature of the sacrificer until he finally gives it up. 129 Violence to animals is for
animals, not for the human being.
127

According to the Vedas, there are two kinds of activities--pravrtti and nivrtti.
Pravrtti activities involve raising oneself from a lower to a higher condition of
materialistic life, whereas nivrtti means the cessation of material desire. Through
pravrtti activities one suffers from material entanglement, but by nivrtti activities one
is purified and becomes fit to enjoy eternal, blissful life. S.B.7.15.47
128
Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling,
enmity, faithlessness, envy and the dangers caused by women, gambling and
intoxication are the fifteen undesirable qualities that contaminate men because of
greed for wealth. Although these qualities are undesirable, men falsely ascribe value
to them. One desiring to achieve the real benefit of life should therefore remain aloof
from undesirable material wealth. S.B.11.23.18-19
129
In this material world the conditioned soul is always is inclined to sex, meat-eating
and intoxication. Therefore religious scriptures never actually encourage such
activities. Although the scriptural injunctions provide for sex sacred marriage, for
meat-eating through sacrificial offerings and for intoxication through the acceptance
of ritual cups of wine, such ceremonies are meant for the ultimate purpose of
renunciation. S.B.11.5.11

55

Violence to the devas is also a serious sin. Men in different countries have different methods of worship.
The purpose is to gradually bring the person worship of the Supreme Lord. Ignorant fanatics, however,
think their way is best and condemn all others; they destroy someone elses temple or deity at any
opportunity. As the Lord is only one, by such acts they commit violence to God. Those who have proper
conduct must always avoid such unlawful and bestial actions.130
Cruelty may be directed towards human beings or animals. If a person acts cruelly towards other men he
creates a disturbance to the world. A world devoid of mercy means a world filled with cruelty. Such people
as Nero and Serajaddaulla brought great problems to the world. If a person has that tendency in his mind he
must gradually replace it with a merciful attitude and practice being merciful to others. Even in some low
religions of the modern world, cruelty to animals has become a prescribed practice. This only brings
infamy to its founders. If a compassionate person sees the way in which horse and bullock owners treat the
animals pulling their cart, he cannot help but feel pain. People must give up treating animals with such
cruelty.
Hypocrisy is a sin. When a person acts deceitfully towards another by habit or with self interest, it is called
crooked dealing. When this deceitful nature becomes extreme it becomes cruelty. A person who is very
attached to this sin is a pretender.
Illusion131 is of four types: intoxication, being possessed by the six enemies, atheism and laziness. Many
problems of the world are caused by intoxication. All sins reside in intoxications. Alcohol, marijuana,
opium, tobacco and betel nut counted as intoxicants. Some of these disturb the mind and destroy the
health. Opium reduces a persons mental power and turns him into an animal. Tobacco has a similar effect,
lowering mans nature and making him an addict. Drinking alcohol is very dangerous. A real human being
should not contact an alcohol drinker except to give him medical advice.
The six enemies are lust. anger, greed, pride, delusion and envy. If they take control of the mind, man
becomes sinful. To desire those items which are necessary for minimal daily existence is not lust, but to
aspire for more than this is called lust. Following this lust puts us in various difficulties. If desires are not
fulfilled, anger results. From anger comes quarreling, harsh words, fighting, murder and all sorts of sinful
actions. Greed overtakes us by degrees, until we commit sinful activity to fulfill it. Pride is the tendency to
think oneself great. The human being actually attains gentle behavior when he begins to think of himself as
very insignificant. If we think of ourselves as servants of God, pride will not possess us. Delusion means
ignorance. Not being able to tolerate another persons elevated position is called envy. It is the root of all
sin. If a person is overcome by any of these six enemies he is said to be in illusion.

According to the Vedic injunctions, when wine is offered in sacrificial ceremonies it is later to be consumed by smelling,
and not by drinking. Similarly, the sacrificial offering of animals is permitted, but there is no provision for wide-scale
animal slaughter. Religious sex life is also permitted, but only in marriage for begetting children, and not for sensuous
exploitation of the body. Unfortunately, however, the less intelligent materialists cannot understand that their duties in life
should be performed purely on the spiritual platform. S.B.11.5.13
130
Those who have not achieved knowledge of the Absolute Truth, yet who are still beyond the
darkness of complete ignorance, generally follow the threefold path of pious material life, namely
religiosity, economic development and sense gratification. Not having time to reflect on any
higher purpose, they become the killers of their own soul. S.B.11.5.16
131
Maharaja Pariksit, thus being petitioned by the personality of Kali, gave him permission to
reside in places where gambling, drinking, prostitution and animal slaughter were performed. The
personality of Kali asked for something more, and because of his begging, the King gave him
permission to live where there is gold because wherever there is gold there is also falsity,
intoxication, lust, envy and enmity. S.B.1.17.38-39

56

Atheism is of two types: conviction that God does not exist, an doubt that God does exists. This is also a
type of illusion that we see repeatedly in this world. Insane people are usually atheists as well. In a
healthy state, some people have faith, but when insanity strikes they lose their faith. When they become
normal, they also regain their faith. Some insane person may chant day and night, but when asked about it,
they say that they are God. Laziness is also considered a sin, and must be avoided.
Falsehood consists of verbal lies, cheating religion, cheating conduct and prejudice. Lying is forbidden, and
to tell a lie under oath is even more serious. Therefore in no circumstance should a person tell a lie. Those
who act falsely in society lose their credibility and become the object of contempt. Cheating religion is also
a serious sin. Those who decorate themselves on the exterior with the signs of a pious person (tilaka, mala,
sacred thread, red or white cloth), but have no internal devotion to the Lord, are called religious pretenders.
Those who carry out deceitful dealings with others or who smile without revealing their true intentions, are
called duplicitous, and gain the hatred of all. Favoritism means to support an unjust party rather than
support the righteous side for selfish reasons. This type of conduct must be avoided.
Disrespect to elders has three objects: parents, teachers, and other superiors. Even if the superior makes a
mistake, he should not be disrespected. A person should be careful to please superiors with polite and
gracious conduct. To disobey the orders of superiors is also disrespect.
Lust manifests itself in relation to money, women and position. By indulging in lust for wealth and goods,
gradually desire increases to such an extent that happiness is not possible. A person should give up this lust
and live simply, so that even if he gains wealth and possessions, he does not develop such lust in the heart.
Lust for women is a great sin. Relations with anthers wife or with a prostitute is forbidden. Even in living
with his wife, a person must observe scriptural rules for physical and social benefit. To fall under the
control of a woman is certain ruination.132 By illicit contact with women a person weakens his body; misuse
of his sex organ creates unintelligent, sickly, short-lived children. In India, sexual contact is forbidden
before the age of 16 for a woman and 21 for a man. Lust for women should be prevented by proper
scriptural conduct. By lusting for position a person becomes very selfish. This type of lust must be
avoided by following the rules in an unselfish way.
Selfishness is a great sin. Though all endeavors for gaining material assets in this life or the next are for
ones own benefit, there is no injunction forbidding pursuit of those interests, for God has sanctioned
personal and universal benefit to occur simultaneously. But if we ignore Gods interest, we can do no good
to the world. That self-interest which lives at the expense of others welfare is condemned. From such
selfishness arises undue miserliness towards ones family members, reluctance to do charity, argument,
theft, frustration, egotism, envy, violence, lust and extravagance. According to the degree of selfishness in
a person , one can measure his disservice to himself and the world. If no attempt is made to remove
selfishness form the heart, the human being can not perform any beneficial activity.
Impurity is of two types: bodily and mental. These have three subdivisions: impurity due to place, time and
utensil. By going to an impure place to perform a person becomes impure. Therefore according to the
scriptures, if a person goes to a foreign land he becomes impure. But there is no injunction against going to
foreign lands to free people from the hands of evil rulers by battle or diplomacy or to preach the real
dharma. But to live in foreign places in order to learn useless sciences and morality has brought the
132

If, therefore, the living entity again associates with the path of unrighteousness, influenced by
sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the
palate, he again goes to hell as before. He becomes devoid of truthfulness, cleanliness, mercy,
gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of
the senses, fortune and all such opportunities. S.B.31.32-33

57

ruination of the Aryans. Whoever contacts such impure places is supposed to perform acts of repentance to
purify himself.
According to karma kanda, times like mala masa (intercalary month) are considered impure , because works
should only be performed at the scripturally prescribed times. Additional months and the times of great
celestial events such as eclipses are not considered as proper for performing regular rituals. To do activities
during this time is considered impure. There is impurity due to time attached to sexual activity, eating and
sleeping. By doing activities or making offerings to the deity on behalf of a sinful drunkard or lusty person
one also develops impurity. If body, cloth bed or house remains unclean, impurity also results. After passing
nature it is necessary to purify the body by washing with water. Illusion and hatred produce impurity of the
heart.
Improper conduct is another sin. To disregard the conduct which has been delineated by the saintly people
and take up conduct of foreigners is improper conduct. Those who, by associating with foreigners for a
time, give up the pure rules of varnasrama in favor of freedom from rules, become fallen, acting against the
perfect, scientific rules of conduct. For purification they must perform penances.
There are five types of activities which are destructive to the world.: opposition to good works, false
renunciation, preaching irreligion in the name of God, unjust war, and waste. By creating obstacles directly
or indirectly to those who are engaged in beneficial work, the whole world suffers. Detachment produced
through activities of devotional service and spiritual knowledge is best. To try to produce detachment by
ones own effort simply produces disturbing effects. This is false renunciation. Normally people should stay
as householders and follow the rules for grhastha asrama. When genuine detachment appears, a person
should act according to the rules of sannyasa. Otherwise he should gradually decrease his household duties
while engaging more in the Lords service. That is real renunciation. It is sinful to leave the family simply
because of some problem or because it seems difficult to manage. This is instant renunciation without
having the proper qualification. Some people wrongly think that they can put on the cloth of a renunciate
and obtain devotion later. Such renunciation does not arise from their nature, but from a temporary whim.
Having arisen only temporarily, that renunciation can throw him back into sinful life and sense gratification.
Having real qualities of renunciation should be the cause of taking such a role. Proper conduct means to
follow the actions prescribed in scripture that are suitable to ones qualities. 133 If a person takes a role
which is not suitable to his qualities, he simply creates a disturbance to himself and the world. Taking on
activities for which one does not have the capacity destroys the world.
Preaching irreligion in the name of religion is very common. Nera, baul, kartabhaja, daravesa,
kumbhapatiya, ativari, sveccacari and other such groups are all harmful. The sin that they spread by their
activities is destructive to the world. The illicit sexual activities that pervade the sahajiyas, neras, baulas and
kartabhajas is completely against the Vedic norms.
Wars for increasing the size of a country are sinful and destructive. Only unavoidable wars are allowed by
scripture. A person should spend his time, money, energy and materials correctly. By misspending, he
commits a sin.
According to the seriousness of the sin, it has various names such as papa, pataka, atipataka, mahapataka.
When sins are committed against the devotee and the Lord they are called offenses, or aparadhas. These
are the most serious sins and should be avoided. In the next chapter these will be discussed.

133

Steadiness in ones own position is declared to be actual piety, whereas deviation from ones is
considered impiety. In this way the two are definitely ascertained. S.B.11.21.2

58

In this book only a summary has been given of religion and irreligion, sin and pious activity, rules and
prohibitions. To know more about these topics, please consult the twenty dharma sastras, Mahabharata and
the Puranas.
Leading a life according the principles of God is the only thing of value in this temporary world. One
should make all efforts to do this.134 Prescribed actions are of two types: traivargika, which yield temporary,
material results for oneself; and apavargika, which yields liberation from the material world. However in
performing devotion to Krsna, the best of the apavargika dharmas, there is no need to strive for liberation;
devotion itself is the end.
Chapter Three Vaidhi Bhakti
Part one general characteristics of Vaidhi Bhakti
Those principles of religion which arise from the rules of scripture are divided into two types: mundane and
spiritual. The rules for artha dharma and kama are mundane dharma. Those rules are for well-being of
body, mind, society, morality and afterlife on svarga loka, which is temporary. After enjoying the happiness
of svarga one must return to the earth planet. The varnasrama system described previously is also mundane.
135
Dharma, artha and kama come in cyclic progression, and the soul never gets release from following
those rules. The goal of those rules is material acquisition, and thus they are all called mundane or
material.136 Whatever results are obtained by doing those activities are material. Those material results
lead to more action, which lead to more material results. The result after which there is no more chain of
action is called spiritual or apavarga. Material religion may be either polytheistic or monotheistic. An
example will illustrate the chain of action and result.
Marriage is an action; its goal is children, who should perform action, in the form of offering rites when the
parents die. When this goal is achieved and turns to action of offering the pindas, the goal is to satisfy the
pitras. The satisfaction of the pitras leads to the satisfaction of the children. The children then perform more
actions, which give more results, which leads to more actions. The results of all theses actions is temporary.
Therefore the happiness of begetting children and even the peace arising from liberation and the bliss of
brahman are all within the chain of material action and material result. When the bliss of brahman matures
to bliss of service to the Supreme Lord, the material chain ends and the final result is achieved in the form of
134

Those who are followers of this varnasrama system accept principles according to authorized
traditions of proper conduct. When such varnasrama duties are dedicated to Me in loving service,
they award the supreme perfection of life. S.B.11.18.47
135
Until his pious results are used up, the performer of sacrifice enjoys life in the heavenly planets. When the pious results
are exhausted, however, he falls down from the pleasure gardens of, being moved against his desire by the force of eternal
time. S.B.11.10.26
136
One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas, one
who desires powerful sex should worship the heavenly king, Indra, and one who desires good progeny should worship the
great progenitors called the Prajapatis. One who desires good fortune should worship Durgadevi, the superintendent of the
material world. One desiring to be very powerful should worship fire, and one who aspires only after money should
worship the Vasus. One should worship the Rudra incarnations of Lord Siva if he wants to be a great hero. S.B.2.3.2-5
A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring
liberation, must by all means worship the supreme whole, the Personality of Godhead. All the different kind of worshipers
of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon
the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord. S.B.2.3.10-11
In such a degraded body, he unfortunately continues to perform inauspicious activities that greatly increase his future
unhappiness, and therefore he again accepts a similar material body. What possible happiness can there be for one who
engages in activities inevitably terminating in death? In all the planetary systems, from the heavenly to the hellish, and all
of the great demigods who live for one thousand yuga cycles, there is fear of Me in My form of time. Even Brahma, who
possesses the supreme life span of 311,040,000,000,000 years, is also afraid of Me. S.B.11.10-.29-30

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spiritual life. Thus apavarga has two meanings: liberation and devotion. When a person attains liberation
from material bondage he attains 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 dharma. When dharma aims at spiritual goals, it is called spiritual dharma or spiritual
religion. When it follows the rules of scripture it is called sadhana bhakti. The so-called worship of the Lord
observed in smarta dharma (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 worshippers
material tendency or improving the social environment. Such worship can be clssed 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 and society are called naitika or moralistic. Though actually not
accepting the Lord as real, the followers of material dharma accept worship of the Lord on the naitika level,
as a means of purification. Even Compte, an avoided atheist, accepted worship of the Lord as a means of
purification of mind. On the path of mundane faith, all worship of the Lord is of this type. The
arrangements for mediating on forms of the Lord found in yoga scriptures is also of this type. But the
prescriptions for devotion service according to rules (vaidhi bhakti) found in the devotional literatures is
purely spiritual religion or apavarga dharma.
On deeply analyzing the matter, it will be found that there is great conceptual difference between the rules
of material dharma (smarta or naitika) with motivated worship, and the rules of spiritual dharma which
advocate constant dedication to the Lord. This difference is not a difference in activity or ritual, but rather
a difference in consciousness. The faithless moralists and smartas, taking ethical principles as the highest
goal, limit religious life to fulfilment of dharma, artha and kama, whereas the devotees of vaidha bhakti
increase the limits of dharma, artha and kama by linking them to spiritual, totally non-material goals. Thus
the mundane, moralistic dharma is included within the spiritual dharma. When naitika dharma develops and
becomes complete, it becomes spiritual dharma.137 With the addition of dedication to the Lord to the
mundane dharma, it blossoms and becomes spiritual dharma.
Though a person situated in the world may accept spiritual dharma, he does not give up the rules of
mundane dharma, for the rules of varnasrama still assist him in supporting his body, mind and social
environment. Being comfortable as a result of proper body, mind and surroundings, he is able to attain the
eternal bliss of worshipping the Lord. The mundane dharma is called karma kanda and the spiritual dharma
is called sadhana bhakti. It is apparent that the secondary rules of karma are one division of scripture and
the principal rules of bhakti are another division.
There are two processes in attaining devotion: the gradual process and the sudden process. In the
Caitanya Caritamrta the Lord described to Sri Rupa Goswami the gradually path.
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. 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 sabaras.
Among human beings, those who are folllowers of the Vedic principles are considired 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. Among the followers of Vedic knowledge,
most are following the process of fruitive activity and distinguishing between good and bad work. Out of
137

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the
duties prescribed for ones own occupation according to caste divisions and orders of life is to please the Personality of
Godhead. S.B.1.2.13

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many siuch sincere frutive actors, there may be one who is actually wise. Out of many million so such wise
men, one may actually become liberated and out of many millions of such liberated persons, a pure devotee
of Lord Krsna is very difficult to find. Because a devotee of Lord Krsna is desreless, he is peaceful. Fruitive
workers desire material enjoyment, jnanis desire liberation, and yogi desire material opulence; therefore they
are all lusty and cannot be peaceful.
C.C.Madhya 19.144-149
The trees and other motionless entities have covered consciousness. Reptiles, aquatics and other animals
have restricted consciousness. The primitive people and civilized people with arts and sciences, but no
varnasrama dharma, are devoid of moral principles. Buddhist and other atheistic groups have only moral
culture. Those who accept the Vedas but do not practice strictly have morals with a material conception of
God. Those who actually practice dharma have belief in God conditioned by moral culture. Amongst
those some people discover the real truth, and amongst those, a few obtain liberation from material
consciousness. Amongst those, a few attain devotion to the Lord.
Those who accept material results, liberation, and powers of yoga attain no real peace. Only the devotee is
peaceful. Thus the human being may progress from uncivilized to civilized, to ethical, to theistic dharma.
Not being distracted by those results--material enjoyment, liberation and powers of yoga--a person then
progresses to devotional life. This is the process of gradual progress for the soul. This is the prescription of
all scriptures and the path which will give certain results.
Mahaprabhu described to Sanatana Goswami as follows:
There are unlimited conditioned souls who are bereft of Lord Krsnas 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.
C.C.Madhya 22.43
The sudden process is caused by the mercy of Krsna, the mercy of a devotee and destruction of obstacles
created to previous practice. Where the sudden process operates, it supersedes the gradual process. Krsna,
the creator of all rules, is the cause of this. It cannot be accommodated by reasoning power. The logical
contradiction between rule and mercy, which surpasses human intellect, can be reconciled within the Lord,
within whom all opposites coexist harmoniously.
Thus by the mercy of Narada, the lawless hunter attained devotional life without having to take up a
civilized life and basic moral principles. By the mercy of Rama, Sabari, a tribal, attained a high state of
devotion. Such persons did not have to practice the many intervening stages of life. 138 It should be
understood that when a person attains devotional life, all the good qualities of moral and civilized life
automatically appear as the ornaments of his life. But as this sudden process is rare and unpredictable, one
should not rely upon it, but rather take shelter of the gradual process. If the sudden process happens to
appear, all the better.
138

In every yuga many living entities entangled in the modes of passion and ignorance gained the association of My
devotees. Thus, such living entities as the Daityas, Raksasas, birds, beasts, Gandharvas, Apsaras, Nagas, Siddhas,
Caranas, Guhyakas and Vidyadharas, as well as such lower-class human beings as the vaisyas, sudras, women and others,
were able to achieve My supreme abode. Vrtrasura, Prahlada Maharaja and others like them also achieved my abode by
association with My devotees, as did personalities such as Vrsaparva, Bali Maharaja, Banasura, Maya, Vibhisana, Sugriva,
Hanuman, Jambavan, Gajendra, Jatayu, Tuladhara, Dharma-vyadha, Kubja, the gopis in Vrndavana and the wives of the
brahmanas who were performing sacrifice. These persons I have mentioned did not undergo serious studies of the Vedic
literature, nor did they worship great saintly persons, nor did they execute severe vows or austerities. Simply by
association with Me and My devotees, they achieved Me. S.B.11.12.3-7

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On the path of gradual development the person must take care to elevate himself to a higher level, no
matter on which level he is situated. By good fortune it is the nature of the soul that gradually it elevates
itself, but there are obstacles such that the soul may fail to reach the goal. Thus those who desire to reach
a higher standard must always be conscious of that fact. In progressing from one level of life to another
two things should be considered. A person should be firmly fixed in his present position in order to take a
firm step forward. Then, in order to advance to a higher level, when one foot gives up the previous place,
that foot must fix itself firmly in the higher place before the other foot can raise itself to the same level.
Simultaneously, the person must give up the lower level and establish himself firmly in the higher level. If
he moves too quickly, he will fall. If he moves too slowly, the results will also come slowly. By progressing
from tribal life, civilized life, moral life, moral life with materially conceived God, moral life with acceptance
of God, to devotional life in practice (sadhana bhakti), step by step, the living entity can achieve the highest
end, prema. If he hurries too quickly to progres to one step, he will fall to the lower step. If he delays too
long on one step, he will become lazy and block his own progress. Understanding that both excessively
quick or slow movement is an obstacle, a person should elevate himself gradually by fixing himself firmly on
one level, and then giving it up when he has attained firmness in the next higher level.
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 make any attempt to progress (niyamagraha). 139 If a person stops at one step
how can he expect to progress to the top? Many devotees on the level of vaidhi bhakti make no attempt to
progress to bhava bhakti, and lament that they have not attained bhava. Many people remain attached to the
rules of varnasrama and are indifferent to bhava and prema. This is an obstacle to their own advancement.
Those who are fortunate to receive the teachings of Lord Caitanya, however, can progress very quickly. In
a short lifespan a person can easily progress from varnasrama to the highest level of prema.140 Those who
have taken shelter of the rules of gradual development do not have to wait for another birth to elevate
themselves. However, those who act like dead fish and 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 sudden devotion is found in vaidhi bhakti: it is favorable
cultivation of Krsna, with no desire other than the desire to nourish devotion itself, and it is
uncontaminated by jnana or karma.141 Cultivation of Krsna is the essential part of bhakti. The cultivation of
God can be found in karma marga but it is a secondary part of morality. 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 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. 142 This cultivation of the
139

Upadesamrta 3
O son of Prtha, those who take shelter in Me, though they be of lower birth--women, vaisyas and sudras--can attain the
supreme destination. How much more this is so of the righteous brahmanas, the devotees and the saintly kings. Therefore,
having come to this temporary, miserable world, engage in loving service unto Me. B.G.9.32-33
141
When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by
monistic philosophy, anhd fruitive action. The devotee must constantly serve Krsna favorably, as Krsna desires. B.S.1.1.11
142
The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of
the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme
Personality of Godhead. The minds natural duty is to serve. When that service spirit is engaged in devotional service to
the Personality of Godhead, without any motive, that is far better than salvation S.B.3.25.32
140

The manifestation of unadulterated devotional service is exhibited when ones mind is at once attracted to hearing the
transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyones heart. Just as the
water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material

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Lord must always be in a favorable mood. Though cultivation or absorption can also be unfavorable, that is
not bhakti. 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. 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. That is the meaning of
favorable. 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.
CHAPTER THREE PART TWO
The rules for Cultivating Bhakti
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. 143 The cultivation of the Lord is essential in
this process. There are five types of cultivation: with body, mind, soul, matter and society.
condition, flows towards the Supreme Lord. S.B.3.29.11-12
143
A sincere disciple should learn to dissociate the mind from everything material and
positively cultivate association with his spiritual master and other saintly devotees. He
should be merciful to those in an inferior position to him, cultivate friendship with
those on a equal level and meekly serve those in a higher spiritual position. Thus he
should learn to deal properly with all living beings. To serve the spiritual master the
disciple should learn cleanliness, austerity, tolerance, silence, study of Vedic
knowledge, simplicity, celibacy, nonviolence and equanimity in the face of material
dualities such as heat and cold, happiness and distress. One should practice
meditation by constantly seeing oneself to be an eternal cognizant spirit soul and
seeing the Lord to be the absolute controller of everything. To increase ones
meditation, one should live in a secluded place and give up false attachment to ones
home and household paraphernalia. Giving up the decorations of the temporary
material body, one should dress himself with scraps of cloth found in rejected places,
or with the bark of trees. In this way one should learn to be satisfied in any material
situation. One should have firm faith that he will achieve all success in life by following
those scriptures that describe the glories of the Supreme Personality of Godhead,
Bhagavan. At the same time, one should avoid blaspheming other scriptures. One
should rigidly control his mind, speech and bodily activities, always speak the truth,
and bring the mind and senses under full control. One should hear, glorify and
meditate upon the wonderful transcendental activities of the Lord. One should
specifically become absorbed in the appearance, activities, qualities and holy names of
the Supreme Personality of Godhead. Thus inspired, one should perform all of ones
daily activities as an offering to the Lord. One should perform sacrifice, charity and
penance exclusively for the Lords satisfaction. Similarly, one should chant only those
mantras which glorify the Supreme Personality of Godhead. And all ones religious
activities should be performed as an offering to the Lord. Whatever one finds pleasing
or enjoyable he should immediately offer to the Supreme Lord, and even his wife,
children, home and very life air he should offer at the feet of the Supreme Personality
of Godhead. S.B.11.3.23-28

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There are seven types of bodily cultivation using the external senses: 144 hearing, chanting, smelling, seeing,
touching, tasting and moving limbs. Cultivation through hearing may be hearing scriptures, the name of the
Lord or songs about the Lord, and lectures about the Lord. Hearing scriptures consists of hearing topics on
the philosophical status of the Lord, descriptions of the Lords 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 devotee will listen to those songs which cultivate devotion by description of the Lords pastimes, rather
than those songs which are merely for satisfying the senses. He should strictly avoid those songs which
increase material attachment of the mind. Prayers and instrumental music should be heard while offering
service to the Lord.
Cultivation through chanting is extremely powerful. There are five types of chanting: recitation of
scripture, recitation of the Lords names and pastimes, recitation of verses, submissive offerings and japa.
Recitation of the Lords names and pastimes may be done by song, narration, lecture or class. Submissive
offerings are of three types: prayer, admission of lowliness and longing. Japa refers to soft chanting of
mantra.
Cultivation of bhakti by using the sense of smell is performed by smelling flowers, tulasi, sandalwood,
incense, garlands, and camphor which have been offered to the Lord. Smelling those items which have not
been offered to the Lord only increase material sense attachment, and therefore must be avoided.
Cultivation of sight is performed by seeing the deity, the devotees, the holy places, the temple, dramatic
performances and pictures depicting the Lord. The sense of sight focusing on material forms can throw a
person into the well of material life and thus seeing material forms must be avoided. Whatever a person sees
in the world, he must relate it to the Lord.
The devotee should become detached from sensation of touch related to external objects, and take joy at
touching the form of the Lord. He can get satisfaction 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. Touch does not refer to bodily contact as such but to
bodily contact which produces sense pleasure in the heart. This principle should be applied not only the
touch but to all senses.

144

Firm faith in the blissful narrations of My pastimes, constant chanting of My glories,

unwavering attachment to ceremonial worship of Me, praising Me through beautiful
hymns, great respect for My devotional service, offering obeisances with the entire
body, performing first-class worship of My devotees, consciousness of Me in all living
entities, offering of ordinary, bodily activities in My devotional service, use of words to
describe My qualities, offering the mind to Me, rejection of all material desires, giving
up wealth for My devotional service, renouncing material sense gratification and
happiness, and performing all desirable activities such as charity, sacrifice, chanting,
vows and austerities with the purpose of achieving Me--these constitute actual
religious principles, by which those human beings who have actually surrendered
themselves to Me automatically develop love for Me. What other purpose or goal could
remain for My devotee? S.B.11.19.20-24

64

The devotee can engage the tongue in tasting food offered to the Lord and taking the water used to wash
the feet of the Lord. The devotee does not eat anything except prasadam from the Lord. By tasting
material foods, material conviction gradually becomes stronger. Remnants of the Lord and of the devotee
may be eaten; both nourish bhakti.
Moving the limbs refers to 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 Lords name on the body. The Vaisnava should pay respects
by lowering eight parts of his body. When seeing the deity or the devotee approach, the devotee should rise
to his feet. When the devotee or deity moves, the devotee should follow behind. The devotee uses his legs
to go to the temple, the holy places and the devotees houses. Worship refers to offering items to the deity.
The devotee should bathe in the water of the Ganga and Yamuna, put on tilaka according to the directions
of the guru, and decorate his body with the names of the Lord.
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.
In all the activities concerning the body, the mind is also acting. However the mind also has ability to act
when the body is not. These are the activities referred to as mental cultivation, to distinguish them from
bodily cultivation. 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,145 surrender, servitude, and inquiry.
Memory is of two types: remembering the names of the Lord and remembrance of mantras of the Lord.
Counting japa on tulasi mala is the first type. Repeating mantras using the fingers to count is remembrance
of mantras. The difference between remembrance and meditation is that in remembrance the appearance of
the Lords 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.146 Such devotees do not have aspiration for karma or jnana. Servitude refers to
understanding that one is the servant of the lord. 147 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.
Inquiry 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. How can the conditioned
145

Those who worship Me, giving up all their activities unto Me and being devoted to
Me without deviation, engaged in devotional service and always meditating upon Me,
having fixed their minds upon Me, O son of Prtha--for them I am the swift deliverer
from the ocean of birth and death. B.G.12.6-7
146
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from
all sinful reactions. Do not fear. B.G.18.66
147
Always think of Me, become My devotee, worship Me and offer your homage unto
Me. Thus you will come to Me without fail. I promise you this because you are My
very dear friend. B.G.18.65

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souls attain the ultimate good if they do not make inquiry about the truth? Asking about the real actions of
the soul (sad-dharma prccha) is an important limb of devotion mentioned in the devotional scriptures.
Cultivation of bhakti using the soul is of six types: friendship, surrender, making full efforts for the Lord,
acceptance only of material necessities, rejecting personal pleasure, and following the path of the previous
devotees. 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. In such a state the devotee may still
cultivates feelings involving the soul. First, the devotee thinks of the Lord as a dear friend. This feeling is
however different from the sakhya rasa, being but a seed of the later manifestation. The devotee, thinking
of himself as soul, also offers everything to the lotus feet of the Lord. Thinking that he will offer all his
possession he has to the Lord, he does not care about his own protection. All his efforts, whether of body
or mind, he attempts to dedicate to the Lord. He understands that his wife, children, house, animals,
wealth, possessions, body and mind are all meant fort the service of the Lord. Everything is the Lords and
he accepts only what is necessary as the Lords mercy in order to make him more qualified for the Lords
service; all other things are unnecessary. He is willing to sacrifice his enjoyment for the Lord, and he finds
out the correct process ascertained by the previous devotees and follows that to the best of his ability.
However, the devotee is not fully satisfied with cultivating devotion with body mind and soul, because he
sees around him the material world as well. He sees his body, and within the body the mind and soul, as a
small part of the universe, and thinks that the world should also be used to cultivate devotion to the Lord.
Infinite time148 and space149 and all the material forms may be used as ingredients for the worship of the
Lord. Thinking in this way he uses place, time and matter in the cultivation of the Lord. Cultivation
involving the material world is of three types: cultivation using place, time and matter. Concerning place,
the devotee may go to holy places (tirthas), to temples and to devotees houses. Dvaraka, Puri, Kanci,
Mathura mandala, Navadvipa are examples of tirthas. Having heard about the Lords pastimes in those
places, and becoming filled with faith, the devotees goes to the tirthas or resides there. With faith he takes
bath in the waters of the Ganga or Yamuna, which have washed the Lords feet. The devotees goes to
those places where the forms of the Lord are worshipped. The devotee should always take shelter of the
houses and villages of the great devotees. He visits the birthplaces and residences of the associates of Lord
Caitanya with faith. By visiting or residing in these places and hearing constantly topics about the Lord
and his devotees, attraction for Krsna will arise.
Time should also be used to cultivate service to the Lord. After working in the material world for two
weeks, a person must cultivate the Lord by giving up eating and sleeping on the ekadasi. The devotee
should also observe the vows during Damodara month, and observe the festivals commemorating the
Lords pastimes. He should also observe the significant days in the lives of great devotees.
There are many ways of engaging matter in the service of the Lord. Thus 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. Among mountains, the devotee may worship Govardhana, among rivers he may worship Ganga
and Yamuna; among animals he may worship the cow and calf. Whatever is suitable for bodies in this world
is also fit to offer to the Lord. Thus there are rules for offering bed, cloth, scents, sandalwood and utensils
148

All of these seasonal times are considered extremely auspicious for humanity. At
such times, one should perform all auspicious activities, for by such activities a human
being attains success in his short duration of life. S.B.7.14.24
149
Now I shall describe the places where religious performances may be well executed.
Any place where a Vaisnava is available is an excellent place for all auspicious
activities. S.B.7.14.27

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to the deity. If the devotee offers his favorite object to the Lord, his service becomes first class. The deities
are of eight types.150
The devotee is happy that he can engage his body, mind, soul, place, time and matter in the service of he
Lord, but something is lacking still. If he can engage other people or society in the Lords service he will
be happy.151 Thus there are rules for cultivation of devotion utilizing social tendencies: festive gatherings
of devotees, keeping proper standards of the vaisnavas, raising a vaisnava family, and spreading vaisnava
dharma to all souls.
The devotees should have festivals where they can live together, take prasada together, listen to topics
about the Lord and sing the Lords name together. Those amongst the devotees who are knowledgeable
about madhura rasa can relish the meaning of the literatures such as Bhagavatam, which contain topics of
rasa.
Two things should be understood about devotee association, in order that vaisnava offenses are not
committed. Sri Caitanya has given warning in this regard. The devotee should give up the association of
the devotee pretender, understand him to be a materialist.152 Towards those who are sincere, the devotee
should offer service and respect. Meeting a true vaisnava, the devotee should associate with him and serve
him with his heart; to the ordinary vaisnava-inclined people he should show respect. This respect is an
external service.
These vaisnava-like people are of three types: those who fully accept the Vaisnava conclusions but are not
practicing themselves; those who take up the vaisnava signs and appearance, but are not real vaisnavas,
though they have respect for the vaisnavas; those who are born in the families of great vaisnavas, and wear
the signs of a vaisnava but are not real vaisnavas.
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 association of the non-vaisnava in the way that he respects the true vaisnava or
the ordinary vaisnava, his devotion will decrease. 153 Thus amongst those who wear the vaisnava marks and
appear to be vaisnavas, certain ones should be avoided. These people should be satisfied with the respect
due to all human beings which is part of the secondary rules, but they should not be accepted or respected
as real vaisnavas. If they happen to become pure devotees, then they are also qualified for association with
other pure devotees.
150

The deity form of the Lord is said to appear in eight varieties--stone, wood, metal,
earth, paint, sand, the mind or jewels. S.B.11.27.12
151
One who desires his ultimate self-interest should cultivate friendship with those
persons who have accepted Krsna as the Lord of their life. One should further develop
an attitude of service toward all living beings. One should especially try to help those
in the human form of life and, among them, especially those who accept the principles
of religious behavior. Among religious persons. One should especially render service
to the pure devotees of the Supreme Personality of Godhead. S.B.11.3.29
152
An intelligent person should therefore reject all bad association and instead take up
the association of saintly devotees, whose words cut off the excessive attachment of
ones mind. S.B.11.26.26
153
One should mentally honor the devotee who chants the holy name of Lord Krsna,
one should offer humble obeisances to the devotee who has undergone spiritual
initiation and is engaged in worshipping the Deity, and one should associate with and
faithfully serve that pure devotee who is advanced in undeviated devotional service
and whose heart is completely devoid of the propensity to criticize others.
Upadesamrta 5

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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 highly qualified persons on the same level of
spiritual advancement.154
In producing a vaisnava population the devotee should only associate with vaisnavas. The wife should be
initiated and if possible taught the vaisnava philosophy. By great fortune a person gets a vaisnava wife. By
producing vaisnava population with a vaisnava wife, materialism cannot exist. The children should be
understood to be servants of the Lord. The parents should feel satisfaction by increasing the vaisnava
population. The difference between the materialistic and devotional family is a difference, not of external
form, but of consciousness. The materialist also gets married, earns money, builds a house, and produces
offspring, but his goal is to increase the happiness of the world or his own individual happiness. Though the
vaisnava performs the same activities, he does not claim the results as his own, but acts as a servant of the
Lord. The vaisnava obtains satisfaction and peace, but the materialist, under the control of desire or anger
bred from high aspirations and expectation of enjoyment or freedom, becomes disturbed. The vaisnava
progresses in his practice by the conviction that devotional cultivation will increase through raising a
devotee family.
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. Towards the Lord he shows prema; towards pure devotees
he shows true friendship; towards immature devotees and ignorant people he shows mercy.155 The devotee
distributes unlimited mercy to those who have developed qualification for bhakti through good association.
He gives them spiritual instruction and delivers them through his diffusion of his special energy. The devotee
avoids those unfortunate people who, due to some type of incomplete reasoning, refuse to admit the
principle of elevation of the soul.
Chapter Three part three
Avoiding obstacles in devotional service
The practitioner of vaidhi bhakti must perform all the five types of cultivation explained in the previous
section. In performing these activities there are certain forbidden actions which create obstacles for his
progress. These must be avoided.

154

One develops qualities similar to the those with whom one associates, like a jewel
picking up colors according to its surroundings. The wise man will therefore take
shelter of those of superior qualitiy in order to raise his own qualities. Hari Bhakti
Sudhodoya 8.51
155
An intermediate or second-class devotee, called madhyama adhikari, offers his love
to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the
Lord, shows mercy to ignorant people who are innocent and disregards those who are
envious of the Supreme Personality of Godhead. S.B.11.2.46

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There are ten types of forbidden activity:156 association with materialists,157 solicitation, attempting huge
projects, spending time studying different works and various philosophies, meanness,158 subjection to
lamentation,159 disrespect to devatas,160 giving trouble to other living entities, seva and nama aparadha, and
tolerating criticism of the Lord and his devotee.
Materialists are of six types: people devoid of faith in the Lord and without moral standards; people with
morals but no faith in God; people with morals and faith in God, but whose concept of God is subservient
to morality; pretenders;161 impersonalists; polytheists.
Those who have no respect for God or morality engage in sinful activities. Without moral conduct they
simply do whatever they wish. Such people, for sense pleasure and personal gain, create havoc in the
world. Those who accept morality but do not accept God argue that moral conduct should be followed out
of duty, without fear of God. They forget that faith in God is a significant element in moral conduct. It will
be seen however, that if there is no respect for God, the moral codes cannot be followed properly. Will not
such people sacrifice moral conduct for their own benefit if an opportunity arises? By examining their
character one can discover the impractical nature of their philosophy. Where self-interest arises, the moral
codes will be violated.
The third level of people have belief in God, but that belief is subservient to their morality. They are of two
types. One type maintains that worship of God is important, but do not believe in His actual existence. They
believe there is no harm in imagining a God and worshipping him with faith, and then abandoning the
worship when good conduct is achieved. The second type believes that by performing activities of worship
of the Lord such as sandhya vandana, the heart will become purified and brahman realization will be
achieved. At that point there are no more duties to anyone. This relationship with God is like a temporary
meeting of travelers at an inn. Both these types are averse to devotion.

156

Literature that is a useless waste of time--in other words literature without spiritual
benefit-- should be rejected. One should not become a professional teacher as a
means of earning ones livelihood, nor should one indulge in arguments and
counterarguments. Nor should one take shelter of any cause or faction. A sannyasi
must not present allurements of material benefits to gather many disciples, nor should
he unnecessarily read many books or give discourses as means of livelihood. He must
never attempt to increase material opulences unnecessarily. S.B.7.13.7-8
157
A grhastha must associate again and again with saintly persons, and with great
respect he must hear the nectar of the activities of the Supreme Lord and His
incarnations as these activities are described in Srimad Bhagavatam and other
Puranas. Thus one should gradually become detached from affection for his wife and
children, exactly like a man awakening from a dream. S.B.7.14.3-4
158
My dear Lord, O infallible one, my position is like that of a person who has many
wives, all trying to attract him in their own way. For example, the tongue is attracted
to palatable dishes, the genitals to sex with an attractive woman, and the sense of
touch to contact with soft things. The belly, although filled, still wants to eat more,
and the ear, not attempting to hear about You, is generally attracted to cinema songs.
The sense of smell is attracted to yet another side, the restless eyes are attracted to
scenes of sense gratification, and the active senses are attracted elsewhere. In this
way I am certainly embarrassed. S.B.7.9.40
159
How can one whose mind is afflicted by lamentation and other material disturbances
ever see Mukunda. B.R.S.1.2.115
160
Those who are serious liberation are certainly nonenvious, and they respect all. Yet
they reject the horrible and ghastly forms of the demigods and worship only the allblissful forms of Lord Visnu and His plenary portions. S.B.1.2.26
161
Hari Bhakti Sudhodaya 12.54-58

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The fourth type, also adverse to devotion, is the pretender. They may be classified as cheaters and cheated.
Though they do not accept the eternal nature of bhakti, they wear the dress and markings of a believer.
They have their own motives, which any honest person would decry. Cheating everyone, they pave the way
for a world of sin. Undiscerning people, allured by their external appearance, take up the same path, and
end up rejecting God. They have beautiful tilaka and dress, chant the name of Krsna, appear detached from
the world and give attractive speeches, bit secretly they harbor desire for wealth and women. Many such
groups are visible.
The fifth type is the impersonalist. According to these people, when the heart becomes purified by bhakti,
the truth will be revealed. The highest truth is liberation, destruction of the soul. As the distinction of soul
is destroyed, everything becomes one undifferentiated state. Bhakti and God are temporary. Acting as the
servant of Lord is a only a practice, not the goal. If the devotee does not avoid them, his faith in the
ontology of bhakti will become weak.
Those who accept many gods have no dedication to one. By association with such people the devotee will
also lose his faith in bhakti.162 The devotee must avoid the association of these six types of people.
Association does not refer to being present in the same meeting, riding in the same boat, bathing at the same
place in the river or buying goods in the same store. Association means dealing with them in an intimate
mood.163 That type of association has to be avoided.
Unhealthy relationship is also forbidden for the vaidha bhakta. There are four types of unhealthy relations:
with disciples, with associates, with servants and with friends. By taking unqualified people as disciples for
wealth and power, great disturbance is created in the sampradaya. The vaisnava will not initiate disciples if
there are no qualified persons. By taking association of those who are not devotees, many types of sinful
habits will appear. Therefore such association should be given up. It is not beneficial to take servants unless
they are devotees. In making friendship as well the devotee should first consider if that person is a
vaisnava.
The devotee should give up enthusiasm for big endeavors in three situations. If the person has no funds in
the beginning he should not attempt the work. If his life is nearly finished he should not start a big project.
If the work requires a lot of manpower and he has no way of getting assistance, then he should not attempt
the work. Such things create an obstacle in devotion. If huge projects for temple, hall , or asrama are
difficult to execute, then they should not be considered.
The devotees should learn the scriptures concerning devotion and those works which conform to the
conclusions, but for lack of time, to read small parts of large works and then leave them should not be done.
The devotee should read a work thoroughly, otherwise he will become uselessly opinionated, a professional
debater. There are some people who take pleasure in arguing with any statement they hear, whether good or
bad. This is forbidden for the devotee.
Miserliness is very contaminating for the devotee. There is miserliness of behavior, of wealth, and of effort.
With the vaisnava, the devotee should stand up when he approaches and care for him attentively. He should
162

As pouring water on the root of a tree energizes the trunk, branches, twigs and
everything else, and as supply food to the stomach enlivens the senses and limbs of
the body, simply worshipping the Supreme Personality of Godhead through devotional
service automatically satisfies the demigods, who are parts of that Supreme
Personality. S.B.4.31.14
163
Offering gifts in charity, accepting charitable gifts, revealing ones mind in
confidence, inquiring confidentially, accepting prasada and offering prasada are the six
symptoms of love shared by one devotee and another. Upadesamrta 4 (To carry on
similar activities with a materialist is asat sanga.)

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give general respect and gifts to the brahmanas. He should properly clothe and shelter his dependents. He
should take items from others for a suitable price. He should pay taxes to the king. He should show
gratitude to benefactors, give food to the poor, medicine to the sick, and cloth to those suffering from cold
weather. If he treats anyone in the world properly, then the fault of miserliness will not arise. It is even
enough if, having nothing else, he simply speaks nicely. By proper speech, by wealth, by his own labor, he
should behave generously with others. Lack of proper behavior is forbidden for the devotee.
The devotee should not be controlled by lamentation and other emotions, by bad habits, by intoxications or
by superstition. There are thousands of circumstances for feeling lamentation, grief, anger, fear, greed and
illusion, but the devotee does not become affected when such circumstances arise. They weaken the mind
and obstruct the cultivation of bhakti. The devotee should always beware! Bad habits such as sleeping
during the day, sleeping during the morning, chewing betel, untimely eating and drinking, untimely cleaning
the body, sleeping on a luxurious bed, and eating luxurious items, eventually become a disturbance to
devotion. Taking only what is necessary to maintain life, the devotee should not become habituated to
unnecessary items.
Taking intoxicants gives rise to many faults, for by becoming addicted to them, devotion gets
contaminated. Alcohol, marijuana, opium, and even tobacco must be avoided by the vaisnava. They are
prohibited in the vaisnava scriptures. Just by smoking a person becomes so much addicted that he takes to
sinful company to enjoy the habit.164
To be controlled by superstition causes many problems. From superstition arises prejudice; with prejudice,
there is no respect for truth. 165 Wearing the signs of the vaisnava is one of the methods of cultivating
devotion, involving the body. But to think that that is the distinguishing characteristic of a vaisnava is a
superstition arising from sampradaya prejudice. Controlled by such false beliefs, a person may not respect
a real vaisnava who is not wearing those marks. If a devotee cannot find good association within his own
organization he will not venture to find good association elsewhere if he has such prejudice. As without
good association no thing can be accomplished, the devotee falls into a dangerous position. Those who are
bound to the varnasrama system by prejudice also fail to develop a taste for the higher level of bhakti.
Sometimes hatred, which is degrades a person even more, may also appear.
The devotee should not disrespect the devatas.166 There are two types of devatas, incarnations of the Lord
and jivas with special qualification. None of the Lords servants should be disrespected. Those souls who,
164

In this material world the conditioned soul is always inclined to sex, meat-eating
and intoxication. Therefore religious scriptures never actually encourage such
activities. Although the scriptural injunctions provide for sex through sacred
marriage, for meat-eating through sacrificial offerings and for intoxication through the
acceptance of ritual cups of wine, such ceremonies are meant for the ultimate
purpose of renunciation. S.B.11.5.11
Those sinful person who are ignorant of actual religious principles, yet consider themselves to be completely pious,
without compunction commit violence against innocent animals who are fully trusting in them. In their next lives, such
sinful persons will be eaten by the same creatures they have killed in this world. S.B.11.5.14
165
The killers of the soul are never peaceful, because they consider that human
intelligence, is ultimately meant for expanding material life. Thus neglecting their real,
spiritual duties, they are always in distress. They are filled with great hopes and
dreams, but unfortunately these are always destroyed by the inevitable march of time.
S.B.11.5.17
166
The transcendental Personality of Godhead is indirectly associated with the three
modes of material nature, namely, passion, goodness and ignorance, and just for the
material worlds creation, maintenance and destruction he accepts the three
qualitative forms of Brahma, Visnu and Siva. Of these three, all human beings can
derive ultimate benefit from Visnu, the form of the quality of goodness. S.B.1.2.23

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by the mercy of the Lord have attained positions to control and protect the world, are considered to be
devata, and are to be worshipped by all. The vaisnava should not out of envy disrespect them. Giving them
proper respect, the vaisnava may pray to them for the boon of devotion to Krsna. The vaisnava should not
disrespect any living entity. Respect should be given to all the forms of the devatas which are being
worshipped in various places, for by worshipping those forms, the people on a lower level of consciousness
learn the preliminaries to devotional service. By disrespecting them, the devotees pride will grow, and
humility will decrease. In this way the heart will no longer be a suitable dwelling place for devotion.
The devotee should not disturb other living entities.167 One type of disturbance is to kill other living beings
for food. Talking about others misdeeds, criticizing others, quarreling, scolding, bearing false witness,
taking advantage at others expense, violence, theft, spending others money, beating others, lusting after
others wives_these are all actions to disturb others. The devotee avoids these.
When a person takes shelter of bhakti, mercy towards all living entities is a natural quality.168 Compassion
does not have separate existence from bhakti. The quality which, when offered to the Lord, is called bhakti
or prema, becomes friendship, compassion and indifference when directed towards other living beings. It is
a feeling which is inherent in the eternal nature of the soul. In the spiritual realm this quality manifests only
as friendship but in the material world it manifests as friendship towards devotees, mercy towards the
innocent and indifference towards the offenders. These are but different aspects of the same compassion.
In the conditioned state this compassion is extremely stunted. It starts with ones own body, then widens to
include ones household, then ones varna, then ones countrymen. Expanding, it includes the human beings
of the whole world. Compassion becomes complete when it is directed towards all living entities.
Patriotism is but an aspect of this sentiment in relation to ones country. Philanthropy is compassion directed
towards all humanity. The vaisnava should not be limited by these sentiments. He is compassion for all
living entities, not wanting to cause harm to any of them.
The vaisnava should always be careful to avoid seva and nama aparadhas. The seva aparadhas are of five
types according to the Varaha and Padma Puranas: negligence in spite of ability , disrespect, impurity, lack
of determination, and pride. All the different offenses mentioned in he scriptures that can be committed
against the form of the Lord in the temple fall within these five types. It is difficult to list all the offenses,
but those mentioned in the Varaha and Padma Puranas will be briefly described.

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and
ghastly forms of the demigods and worship only the all-blissful forms of Lord Visnu and his plenary portions. Those who
are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge
of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny.
S.B.1.2.25-26
167
If a human being is engaged in sinful, irreligious activities, either because of bad
association or because of his failure to control his senses, then such a person will
certainly develop a personality full of material desires. He thus becomes miserly
toward others, greedy and always anxious to exploit the bodies of women. When the
mind is so polluted one becomes violent and aggressive and without the authority of
Vedic injunctions slaughters innocent animals for sense gratification. Worshipping
ghosts and spirits, the bewildered person falls fully into the grip of unauthorized
activities and thus goes to hell, where he receives a material body infected by the
darkest modes of nature. S.B.11.10.27-28
168
Therefore, my dear young friends born of demons, please act in such a way that the
Supreme Lord, who is beyond the conception of material knowledge, will be satisfied.
Give up your demoniac nature and act without enmity or duality. Show mercy to all
living entities by enlightening them in devotional service, thus becoming their wellwisher. S.B.7.6.24

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Among the first type of offense are the following: not to hold the regular festivals for the deity, though
there is money to do so; to worship the Lord with inferior items, though ability is there to supply better;
not to offer the seasonal fruits to the Lord; to come before the Lord without offerings obeisances, prayers
or verses of praise; to enter the Lords temple without lighting any lamp.
Disrespectful offenses are as follows: entering the deity room with shoes or in a vehicle; not paying respects
to the deity; paying respects to the deity using one hand; pointing at the deity with a finger; circumabulating
someone in front of the deity; spreading the feet before the deity; reciting prayers while sitting on a bed;
sleeping or eating before the deity; speaking loudly before the deity; gossiping with someone in front of the
deity; crying because of material affairs, quarreling, talking of others in front of the Lord; passing air
before the Lord; giving part of an item to someone before offering it to the Lord; sitting with ones back to
the deity; addressing or greeting others before the deity; seeing the deity at the wrong time.
Offenses of impurity are as follows: going to the temple with an unclean body; to serve the deity with
clothing made of animal hair; spitting while serving the deity; thinking of material things while serving the
deity.
Offenses due to lack of determination are: to drink water before worshipping the Lord; to eat unoffered
food, water; not daily seeing the Lord and his worship; not offering ones favorite items, foods, and fruit to
the Lord; not observing ekadasi vows.
In serving the Lord the devotee thinks of himself as the Lords humble servant. Otherwise the devotee will
praise himself and thing that he is the best worshiper. To think oneself great, offering many items with great
pomp, is also pride.
In serving the Lord these five types of offenses should be avoided. 169 The installer of the deity, the pujari,
and the general devotees must all avoid them.
The nama aparadhas170 are: to criticize devotees; to think that the devatas are independent of the Lord; to
disrespect the guru; to criticize the Vedas and other scriptures; to think the glorification of the name are
exaggerations; to interpret the name; to commit sinful activity on the strength of the Name; to think that
Name is life pious activities; to teach the name to faithless people; not to have attraction for the name in
spite of hearing its glories.
Even in the scriptures of moral dharma, criticizing others is a sin. But in considering the seriousness of sin,
the scriptures dealing with devotion, the essence of dharma, consider criticizing the devotee to be the most
serious offense. Those who commit this offense cannot advance in devotion, without the association of
devotees. By criticizing the devotee gradually devotion will decrease in the heart day by day, like the
waning of the moon.171 Though a person may be well established in varnasrama dharma, without devotional
association and with the committing of this offense, devotion will disappear from the heart. It is often seen
that by this offense people situated in varnasrama dharma gradually fall from their position and become

169

One who commits all offenses can be relieved of effects by taking shelter of Hari,
but if one commits offense to Hari, that is very serious. If however, one takes shelter of
the name, he can overcome the effects. But he who commits offense against the
name, which the friend of all, must fall down. Padma Purana
170
Padma Purana
171
Due to the mercy of the devotee a person may suddenly attain a relfection of bhava.
Due to offense against the devotee of the Lord, that reflection of bhava will gradually
disappear like the waning of the moon. B.R.S.

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atheistic moralists, and then finally become amoral, living like animals. Therefore this offense must be
avoided.
To think that the devatas are independent of the Lord, that they all have equality, is polytheism. Such people
are not devotees. Understanding that Lord is one is the correct understanding. Without this understanding
a person is ignorant, an offender. In chanting the Lords name, the names of the devatas are included. The
devotee should understand that the devatas are all servants of the Lord. Someone may object that Siva is
the supreme and Visnu is his avatara, that Vishnus name is dependent on Sivas name. Such arguments
between different groups does not bear any good result. The real goal is to worship the Supreme Lord, and
to that end, it is necessary to stick to chanting the name of Visnu or Krsna. The highest truth is without
material qualities. All the devatas, endowed with sattva, rajas and tamas, should be regarded as the servants
of the Lord, but without being envious of them, the devotee should worship the Lord situated in pure
sattva, beyond the modes of material nature. By giving up the path shown in the Vedas and other authorized
scriptures and imagining other things, great disturbance will take place.
Those scriptures which indicate worship of devatas like Siva, Durga, Ganesa, Surya and Indra, think of that
worship as a materialistic means (saguna) to attain the pure (nirguna) realization of impersonal brahman. 172
In the vaisnava scriptures the Lord is defined as the highest form endowed with eternity, knowledge and
bliss. The vaisnava does not serve the Lord to attain impersonal brahman. Therefore it is improper to
think that the imaginary forms of devatas (being material and therefore temporary) are the same as the
highest truth. If a person then tries to argue that the devatas are eternal spiritual forms, the philosophies of
both advaita and bhakti disappear. Therefore the wise person maintains that the devatas are devotees of the
Lord, or gunavataras, and does not change the meaning of scripture. Otherwise there will be offense against
the Lord, the eternally perfect form.
Disrespect to the guru is an serious offense. Without faith in the guru there can be no faith in his
instructions. Without faith, there can be no devotional activities. Thus a devotee must have unshakable faith
in the diksa and siksa guru. Those who have a strong tendency to surpass the guru commit this offense and
cannot develop attachment to the Lord.
The four Vedas (Rg, Sama, Yajur and Atharva), the Puranas, Mahabharata, the twenty dharma sastras, and
the Pancaratras, all glorify the chanting of the name of the Lord and devotional service. These are
considered the real scriptures. By criticizing them there can be no advancement in devotion. People who
do not respect the scriptures and concoct a new form of worship become a burden on the world. 173
Looking at the philosophies of theosophy, brahma samaj, Buddhism and Dattatreya, this becomes apparent.
The essence is that there is one means to attain the end. This is seen everywhere. In different countries,
different languages and different customs, the practice may differ a little but the essence is one. With an
analytical eye, one will not see difference. The Vedic scriptures are eternal. The methods given there are also
eternal. The methods given in the works following the authority of the Vedas are approved methods. If a
person out of pride wants to invent a new process, and offers some new philosophy, it can only be valued
as manifestation of pride and imagination, with no substance. It will act as an obstacle to development of
that persons devotion.

172

Those who are devotees of other gods and who worship them with faith actually
worship only Me, O son of Kunti, but they do so in a wrong way. B.G.9.23
173
Steadiness in devotion arises from either taste or respect for scriptural rules, but
that arising from taste is rare. Therefore one must rely upon respect for rules in order
to advance to steadiness. A person who makes a show of steadiness, without having
followed the rules is therefore a proud impostor. This does not however apply to the
person who has advanced by taste. Bhakti Sandarbha 312

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There are many pious activities, which do not bear permanent results, but these results are glorified to
encourage people with material propensity.174 By glorification of the result, people are encouraged to
perform the pious activity. Many unfortunate people say that the glorification of the holy name is similar to
the empty glorification of pious activities. But the results of chanting the Name are actual and eternal, and
the scriptures cannot even enumerate the many results of chanting. There are many directives to worship
the Lord, but the essence of the worship is chanting the name. Those who think that the glories of chanting
given in the scriptures are simply exaggerated praises are offenders.
To speculate whimsically about the meaning of the name is an offense. Hari means the personal form of
Krsna, endowed with eternity, knowledge and bliss, but a person who cannot understand that Krsna has as
beautiful form will think that Hari indicates impersonal brahman. For fear that hari may indicate Krsna,
some people add extra words to hari such as nirakara. This is interpreting the name. Those who
commit this offense become dry-hearted and gradually become devoid of rasa.
If a person dares to commit sin thinking that the power of the name will nullify the reactions, he commits
grave offense. Sin and attraction to material pleasure are extinguished along with the development of
attraction for the Lord. When a person takes shelter of the name, naturally he will not have a taste for sinful
activities. But if someone always chants the name and secretly commits sins, it is cheating of the worst type.
Such a person while committing sin will think that by later chanting the name he will cancel the effect of the
sin. The devotee should take shelter of the name, being free from this offense.
There are many pious activities such as sacrifices, austerities, yoga, study of Vedas, following the rules of
varnasrama dharma, and serving guests. Those engrossed in materialism will think that the chanting of the
name is on the same level as these pious activities. This is a great offense. There is a great difference
between pious actions which yield temporary material results and the chanting of the Name which brings
eternal bliss.
Those who are atheistic, extremely bound up to moral rules or duties of karma cannot take up chanting the
name unless they first purify their hearts. To give such unqualified and faithless people the teachings of the
name is as useless as sowing seeds on barren ground. Those who give out the name motivated by receiving
good donations are selling the name. They reduce the priceless jewel to nothing in exchange for
insignificant things, and fall from the path of devotion.
A person is unfortunate if, even after hearing the glories of the Name, his sense of possessiveness and
attachment are so strong that he does not develop an attachment for the name. He is in a hopeless
position, and is considered an offender.
Being free from these ten offenses the devotee should practice his worship. The devotee should not consent
to or assist in criticism of the Lord or His devote. If he hears such words, he should if possible counter
them. If he hears such words from his own guru, then he should humbly warn him. If the guru becomes a
hater of vaisnavas he should reject him and take shelter of a real guru. 175
174

By executing without attachment the regulated activities prescribed in the Vedas,

offering the results of such work to the Supreme Lord, one attains the perfection of
freedom from the bondage of material work. The material fruitive results offered in the
revealed scriptures are not the actual goal of Vedic knowledge, but are meant for
stimulating the interest of the performer. S.B.11.3.46
175
One should reject a guru who has become arrogant, cannot distinguish right and
wrong conduct, or who has taken up an incorrect philosophy. Anyone who hears such a
guru teaching wrong principles and the guru who teaches such things both go to hell
for unlimited time. Far from being worshipped such a guru should be given up,
especially if he becomes envious of vaisnavas. One goes to hell with a mantra given

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Giving up the ten detrimental activities , the vaidha bhakta carefully tend to the development of his
devotion through the five types of cultivation.
CHAPTER THREE PART FOUR
Relationship between secondary and primary rules
What is the difference between karma kanda and vaidhi bhakti? There is a great difference. Those who
develop indifference to the objects of the material world become qualified for jnana yoga and sannyasa.
Those who still have material desires are qualified for karma yoga. Those who have developed faith in the
supreme position of the Lord and have developed detachment from material life to a good degree are
qualified for bhakti.176 Living life by rules designated according to qualities, the nine stages of
transformation of the body177 and social activities are prescribed both in karma kanda and bhakti. But in
karma kanda there are also many elements which are contrary to the principles of bhakti, such as fulfilling
sense desires by worshipping many devatas, giving material respect, some types of violence to animals, and
respect to persons based on birth. Service to one Lord alone, attraction for only spiritual objects, service
to vaisnavas and brahmanas based on quality, not caste, compassion and non-violence to all creatures are
some of the prominent characteristics of bhakti.
What is the relation of varnasrama, which was previously discussed, with vaidhi bhakti? Should a person
take shelter of vaidhi bhakti and give up the rules of varnasrama dharma, or should he practice vaidhi bhakti
for developing devotion, while still following the varnasrama rules and duties? It was previously stated that
the purport of varnasrama dharma is to maintain the body, develop the mind, perform good works for
society and learn spiritual topics, all with the goal of developing pure bhakti. 178 In that man is bound by a
material body, he must follow the varnasrama rules. That cannot be denied, for without the development of
body, mind, society and spirit, mans life becomes degraded. The rules of varnasrama are suitable for this
purpose , and therefore they should be followed. However varnasrama is not the final goal. With the
assistance of varnasrama dharma, a person should cultivate bhakti. It is also necessary to follow the rules of
varnasrama in the cultivation of bhakti.
by a non-vaisnava. Therefore, according to the rules, one should again accept a guru,
who is a vaisnava. Bhakti Sandarbha 238
176
Among these three paths, jnana yoga, the path of philosophical speculation, is
recommended for those who are disgusted with material life and are thus detached
from ordinary, fruitive activities. Those who are not disgusted with material life,
having many desires yet to fulfill, should seek perfection through the path of karma
yoga. If somehow or other by good fortune one develops faith in hearing and chanting
My glories, such a person, being neither very disgusted with nor attached to material
life, should achieve perfection through the path of loving devotion to Me. S.B.11.20.78
177
Impregnation, gestation, birth, infancy, childhood, youth, middle age, old age and
death are the nine ages of the body. S.B.11.22.47
178
O Brahmana Vyasadeva, it is decided by the learned that the best remedial measure
for removing all troubles and miseries is to dedicate ones activities to the service of
the Supreme Lord Personality of Godhead. O good soul, does not a thing, applied
therapeutically, cure a disease which was caused by that very same thing? Thus when
all a mans activities are dedicated to the service of the Lord, those very activities
which caused his perpetual bondage become the destroyer of the tree of work.
Whatever work is done here in this life for the satisfaction of the mission of the Lord is
called bhakti-yoga, or transcendental loving service of the Lord, and what is called
knowledge becomes a concomitant factor. While performing duties according to the
order of Sri Krsna, the Supreme Personality of Godhead, one constantly remembers
Him, His names and His qualities. S.B.1.5.32-36

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But by following the rules of varnasrama, which are time consuming, a person may not have any time left to
cultivate bhakti.179 Furthermore, where there is some conflict of principles, what should be done? First, it
should be said that without taking proper care of body, mind, society and spirit, a person cannot perform
the more elevated activities of bhakti. How can the seed of devotion, faith, awaken in the heart if a person
dies prematurely, develops mental problems and never learns anything about spirit? And if a person gives
up the rules of varnasrama and acts as he pleases, his physical and mental actions will be like those of a
madman. He will be engaged in the worst sins. No sign of bhakti will be visible.
Thus, though varnasrama dharma is somewhat engaging, it must be followed as an assistant to bhakti, and,
with the cultivation of bhakti, its consumption of time will decrease. 180 Its various activities will transform
into devotional actions. First a person should practice the five types of devotional activities to the utmost, as
directed by Lord Caitanya, while simultaneously being meticulous in observance of varnasrama duties,
which may take too much time. He should gradually reject those varnasrama duties which are against
devotional principles. Finally, being purified by bhakti, varnasrama duties will become the servant of
sadhana bhakti. Acting it this way, there will be no conflict between the duties of varnasrama and bhakti.
By the cultivation of bhakti, the life of a brahmana and the life of a sudra, both purified by bhakti, become
equalized. The sudra, being illumined by his state of servitude to the Lord and to the devotees, becomes
equal to the selfless brahmana. The purity of vaisnava brotherhood will enlighten the lives of the four
varnas so much that the world will seem to be Vaikuntha. By removal of the obstacles arising from
identification with body, real equality of the souls is possible. 181
Just as atheistic moral dharma merges with theistic moral life, varnasrama dharma, so theistic moral life
transforms itself and becomes devoid of its previous faults in the life of a devotee. In varnasrama dharma
the worship of the Lord is only one among many rules. When this dharma is incorporated in the life of a
devotee, all the rules becomes subordinate to the worship of the Lord. Although this change may seem very
general, when faith becomes strong, the whole life of the person becomes transformed. The lives of a
varnasrama follower and a devotee are completely different.
According to the scriptures, every human being has a qualification for performing bhakti.182 As devotion is
the natural propensity of the soul, all attention should be paid to this matter. Thus all persons in the four
varnas and asramas are qualified for bhakti. Of course, as people outside the varnas are also counted as
human beings, they have a right to devotion as well, but the opportunities are less. Because their birth,
association, actions and nature are all without proper regulation, they are extremely attached to the
material modes, and live like animals. Just to fill their stomach, they become selfish, violent towards others
179

...There is no end to the innumerable Vedic prescriptions for executing deity

worship; so I shall explain this topic to you briefly, one step at a time. S.B.11.27.6
180
It is better to engage in ones own occupation, even though one may perform it
imperfectly, than to accept anothers occupation and perform it perfectly. Duties
prescribed according to ones nature are never affected by sinful reactions. B.G.18.47
181
Such a man sees equally the brahmana and the outcaste, the thief and the
charitable promoter of brahminical culture, the sun and the tiny sparks of fire, the
gentle and the cruel. S.B.11.29.14
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a
dog and a dog-eater. B.G.5.18
182
My dear sons of demons, the Supreme Personality of Godhead, Narayana, is the
original Supersoul, the father of all living entities. Consequently, there are no
impediments to pleasing Him or worshipping Him under any conditions, whether one
be a child or an old man. The relationship between the living entities and the Supreme
Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing
the Lord. S.B.7.6.19

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and devoid of compassion. Because their hearts are hard, bhakti becomes difficult for them to appreciate. 183
Examples like Hari das Thakura, the hunter saved by Narada, and story of Jesus and Paul, show that such
people do have qualification for devotion. By examining their lives however, it will be found that they
endured many hardships in taking up the path of devotion, so much so that their lifespans were considerably
shortened.
Though all humans have a right to practice bhakti, those who follow the regulations of varnasrama have a
much easier time. But even though the qualification and opportunity is there, many varnasrama followers
do not take to bhakti.184 The reason is that mans life takes the form of ascending steps. Those outside the
varnasrama are on the lowest step. Atheistic moralists are on the second step. Theistic moralists are on the
third step. Vaidha bhaktas are on the fourth step, and raganuga bhaktas are on the fifth step. It is the nature
of the soul to ascend to the next higher step, but he should not ascend prematurely or too quickly. Only
after being firmly established on one step is it possible to ascend to the next step . That is why being
qualified with steadiness on each level has been emphasized. When a person is qualified to ascend to the
next step, he must also give up attachment to the old step. The tendency to cling to the old stage is called
niyamagraha, clinging to outmoded rules. Because of this, the outcasts have no respect for the atheistic
moralists; the atheistic moralists have no respect for the pseudo-theistic moralists; the pseudo-theists have
no respect for the theistic moralists; the theistic moralists have no respect for the vaidha bhaktas; and the
vaidha bhaktas have no respect for ragatmika bhakti. Because of such habit, the followers of varnasrama
often do not respect the vaidha bhaktas. 185 This does not affect bhakti itself, but is as misfortune for those
who do not take up interest in their own advancement. Those at a higher stage naturally have compassion
for those at a lower stage, but until the lower-situated people are fortunate, they cannot give up their stage
and develop a taste for the higher stage.
When the consciousness of those situated in varnasrama matures into devotional sentiment they take up the
life of a devotee, but as long as they do not, they must still be said to be practicing karma. Karma is not an
integral part (anga) of bhakti. When karma matures fully, it takes the form of devotional action, and this is
called bhakti, not karma. The moment that real faith in the Lord arises, a person transcends karma. The
sandhya rites are obligatory activities arising out of the rules of moral dharma. They are not activities of
bhakti arising from faith. When faith in the Lord arises, all the activities, being centered on the Lord, are
given respect according to their contribution to the goal, bhakti. Thus, if a devotee is listening to a
devotional lecture in the evening, he does not like to interrupt that to perform his sandhya rites. The
183

My dear friends born of demoniac families, the happiness perceived with reference
to the sense objects by contact with the body can be obtained in any form of life,
according to ones past fruitive activities. Such happiness is automatically obtained
without endeavor, just as we obtain distress. Endeavors merely for sense gratification
or material happiness through economic development are not to be performed, for
they result only in a loss of time and energy, with no actual profit. If ones endeavors
are directed toward Krsna consciousness, one can surely attain the spiritual platform
of self-realization. There is no such benefit from engaging oneself in economic
development. S.B.7.6.3-4
184
Terrified, about to die, a man collapses on his bed. Although his voice is faltering
and he is hardly conscious of what he is saying, if he utters the holy name of the
Supreme Lord he can be freed from the reactions of his fruitive work and achieve the
supreme destination. But still people in the age of Kali will not worship the Supreme
Lord. S.B.12.3.44
185
If a brahmana has all twelve of the brahminical qualifications but is not a devotee
and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is
a dog-eater but who has dedicated everything--mind, words, activities, wealth and
life--to the Supreme Lord. Such a devotee is better than such a brahmana because the
devotee can purify his whole family, whereas the so-called brahmana in a position of
false prestige cannot purify even himself. S.B.7.9.10

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devotee understands that there is no necessity for giving up an activity which is already fulfilling the goal of
sandhya rites.
Like karma, jnana and vairagya are also not integral parts of bhakti, because they make the heart hard,
which is against the principle of bhakti. Before a person takes up bhakti, jnana and vairagya may sometimes
be helpful in practice.186 They may also help slightly when a person first starts bhakti. The relationship of
bhakti to jnana and vairagya will be shown separately.
In Hari Bhakti Vilasa many angas of vaidhi bhakti are discussed. In Bhakti Sandarbha all the angas are
classified nicely into nine types of bhakti. In Bhakti Rasamrta Sindhu, sixty-four angas of vaidhi bhakti are
mentioned. Among those, five angas are considered as chief: attachment to serving the deity; relishing the
meaning of Bhagavatam with devotees; affection for devotees of the same level and association (hearing
and serving) with those of higher caliber; chanting the Lords name; residing in Vraja. The devotee should
particularly perform that anga for which he has a stronger taste, but he should be careful that this does not
lead to a distaste for other angas. The essence of these angas of bhakti is twofold: always remember the
Lord and never forget him. Whatever activity encourages his remembrance becomes a rule of engagement,
and whatever activity makes him forget the Lord is forbidden. By keeping these two rules in mind, the
devotee may at one time follow a rule strictly, but later may give it up, being unattached to rules for rules
sake.
The vaidha bhaktas are practitioners. They are of three types: those with faith (faith); those with
steadiness (nistha); those with taste (ruci). Those who are faithful take shelter of a guru, take initiation,
and perform devotional activities. Performing devotional activities in association with devotees, the
anarthas disappear. When impurities disappear,187 faith becomes steadiness; this, intensified with
spiritual desire, becomes taste. This is the limit of sadhana bhakti. Taste becomes attachment and then
bhava. This will be discussed later.
Chapter four
Raganuga Bhakti
There is another type of sadhana bhakti besides vaidhi bhakti. It is called raganuga bhakti. Previously it
was said that there are two ways of pleasing the Lord--by following rules and by attraction. It is necessary
to differentiate between these two. That system of worship of the Lord which is executed through a sense
of duty is called vaidhi bhakti. Rules which are executed through consideration of a sense of duty are called
vidhi. The tendency which operates through a natural taste is called raga. To be completely and
spontaneously absorbed in some object is called raga. 188 The object pursued by raga is called the desired
object. In the activities of raga there is no necessity of consideration nor deliberation of what to do or not
do. Raga is a natural propensity. The raga exhibited by the soul in a conditioned state is a perversion due to
the false bodily identification and accepts material things as its desired objects. Directing this raga towards
flowers, food, drink, intoxicants, clothing, shelter, or lover, the living entities end up in a world of illusions.
For this reason the conditioned souls are situated far apart from raga directed to the Lord. Bhakti instigated
186

Knowledge and renunciation are not qualifications for entering devotional service.
Though they may be of some use in the beginning , they are not considered angas of
bhakti. B.R.S.
187
Surrendered souls, even from groups leading sinful lives, such as women, the
laborer class, the mountaineers and the Siberians, or even the birds and beasts, can
also know about the science of Godhead and become liberated from the clutches of the
illusory energy by surrendering unto the pure devotees of the Lord and by following in
their footsteps in devotional service. S.B.2.7.46
188
B.R.S.1.2.272

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by raga is thus very rare. It is then necessary to consider carefully what is beneficial and detrimental in
worshipping the Lord. From this consideration arises rules or vidhi. The rules monitor the state of raga.
Rules are not an opposing party to raga. Rules may be called ritual and raga may be called spontaneous
attachment. Though they are different conceptions, in the pure state they are one. Rules in their pure state
are assistant to raga. Pure raga follows the rules which are the will of the Lord. For the Lord, the rules
predominate, and for the jivas, raga predominates. The opposition of raga and vidhi seen in the material
world is due to the unhealthy condition of raga. When raga recuperates, vidhi, having fulfilled its function,
retreats. Therefore in the healthy state, raga predominates for the jiva. As much as raga for material things
leads to degradation, so raga for the Lord becomes the highest condition of existence. The relation of raga
with vidhi is like the relation of body to medicine. Raga has many functions, but vidhis function is to
protect and nourish raga. When raga is thoroughly nourished, it does not depend on vidhi any longer.
Pure raga for the Lord takes shelter of only the pure soul, a soul which has been liberated from material
contamination. That pure raga is called ragatmika bhakti. Only pure souls, who participate in the Lords
pastimes, are qualified for ragatmika bhakti; none except the inhabitants of Vraja are qualified. When
conditioned souls, by hearing the descriptions in the scriptures, develop a desire to follow after the
inhabitants of Vraja who offer ragatmika bhakti to Krsna, the bhakti which results is called raganuga. 189 The
inspiration for this bhakti is greed for its object, not rules or scriptural guidelines. 190 The rules, by various
methods, attempt to stimulate the nature of the soul. When greed becomes the impetus for those rules, it is
no longer called vaidhi bhakti, but raganuga bhakti. Thus there are two types of sadhana bhakti, vaidhi and
raganuga. Vaidhi sadhana was discussed previously. Now raganuga will be discussed.
That person who becomes greedy to attain the emotional state in which the ragatmika devotees serve
Krsna is qualified for raganuga bhakti. Raganuga bhakti includes all the same angas as vaidhi bhakti, but
the devotee of raganuga bhakti performs those activities with a spontaneous mood rather than by rule. 191
The conditioned soul living in the world must necessarily carry out physical, mental and social activities to
maintain his body. Those rules mentioned in the discussion of vaidhi bhakti, which serve to keep the
devotee on the path of devotion and prevent him from becoming materially contaminated, must also be
followed by the practitioners of raganuga bhakti. The practice of raganuga is internal, so what external
rules should the person follow? If the person does not accept all the necessary rules of vaidhi bhakti which
serve to make him fit for practicing internally, he will finish his life untimely or revert to material life, and
reduce his propensity for raga. If the manner of cultivating devotion is not accepted in full, internal practice
cannot be maintained or grow. Though interest in raganuga may grow, the angas of bhakti, such as hearing
and chanting should not be given up. Just as, in vaidhi bhakti, the rules of naitika dharma mature and change
shape, so also, in raganuga bhakti, the rules of vaidhi bhakti change slightly in emotional content and
display some independent qualities. In some circumstances the rules change slightly, and in other cases, they
transform entirely. This will be apparent from observing the conduct of the devotee. These changes do not
arise from scripture, but according to the taste of the individual, and thus examples are hard to give.
Examples can only be given for vaidhi bhakti.
The divisions and relations of ragatmika bhakti apply equally to raganuga bhakti. These will be discussed
later. Here it should only be mentioned that, like ragatmika bhakti, raganuga bhakti has two types:
kamarupa192 and sambandha rupa.193 Kama signifies a thirst to enjoy an object. For the conditioned soul
this means objects of the senses. Thus, kama means thirst for material enjoyment. When The Lord
becomes the object, this is called prema. Kama and prema are essentially not different; only the object
189
190
191
192
193

B.R.S.1.2.147
B.R.S.1.2.148
B.R.S.1.2.149-152
B.R.S.1.2.183-187
B.R.S.1.2.188

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differs. The prema of the Vraja gopis, eternally perfected souls, having no object other that Krsna, is called
kama, because there is no difference between the two in the spiritual world. Their ragatmika bhakti is
called kama rupa. The bhakti of raganuga bhaktas who follow after them is also called kama rupa. Where
there is no other relationship between the devotee and Krsna except one of thirst for the object, like thirst
for water, it is not called sambandha, but kama rupa. In kama rupa raganuga bhakti there is no interest
except Krsnas pleasure.194 Sambandha rupa ragatmika bhakti is based on four chief relationships:
master-servant, father-son, friend-friend, and husband-wife. In sadhana bhakti, similar sambandha rupa
bhakti is found in the raganuga bhaktas who are following after the respective ragatmika devotees.195
A sadhana bhakta who develops a greed for the emotions like those of a particular inhabitant of Vraja, he
should fix himself as a servant of that person and with complete dedication to him or her, internally perform
service in a suitable spiritual body. He should practice all the agreeable angas of vaidhi bhakti externally as
long as he has not reached the beginning stages of prema. He should follow the rules of scripture which are
favorable to his mood; he should serve with faith Krsna and his devotees; he should discuss about Krsna
and the devotees; and he should live in a place where the Lord performed his pastimes, or live in Vraja
mentally.
The cause for vaidhi bhakti is scripture and the rules for performance of bhakti. The cause of raganuga
bhakti is Krsna and the devotees of Krsna. As vaidhi bhakti is the reverential form of prema bhakti, it is
sometimes called the path of maryada (respect). As raganuga bhakti nourishes prema bhakti it is also called
the path of pusti (nourishment). Vaidhi bhakti is always filled with knowledge of the Lords power, whereas
raganuga bhakti is devoid of this.196 Sometimes however the raganuga bhaktas will resort to vaidhi
consciousness. The qualities of the devotees following raga will be discussed in the next chapter.
Chapter Seven part four
Prita Bhakti Rasa
Prita bhakti rasa is called dasya rasa by many. This rasa is however of two types: with a mood of
sambhrama and with a mood of gaurava. 197 Sambhrama prita rasa is called dasya rasa. Gaurava prita
rasa is called gaurava prita bhakti rasa., not dasya rasa. Worship devoid of sambhrama (reverence) is
not commonly discussed. Thus it is by good fortune of the soul that he attains rati for Krsna without
reverence--that is with familiarity (sakhya rasa), pity (vatsalya rasa) or intense desire (madhura rasa).
These are all mentioned in the scriptures but their devotees do not concern themselves with scripture,
as their nature is their scripture. Though it is not the case that all persons who have attained rati ignore
scripture, the subjects of rasa that are being explained for the general devotees to guide them on the
correct path are supplied only up to sambhrama rati. To go much beyond that is not in accordance with
the aim of this book.
In prita bhakti rasa, the personality of God is accepted. He has two forms: majestic and sweet. Speaking
analytically, the sweet form can only be Krsna. In the form of Krsna all majesty is included, but by the
prevalence of sweetness, madhurya, the majestic aspect is almost lost. As the case arises, it may
sometimes manifest in a non-contradictory way. To consider this in more detail the reader should consult
Sri Jiva Gosvamis Sat Sandarbhas and Sri Krsna Samhita. There can be nothing as sweet as the
relation with Krsna. Therefore the subject here will be dasya in relation to Krsna of Vraja.
194
195
196
197

B.R.S.1.2.297-302
B.R.S.1.2.303, 305-306
B.R.S.1.2.288
B.R.S. 3.2.3-7, 11-15

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When dasya to Krsna arises, the person thinks himself to be favored by Krsna. There is a love of Krsna
dominated by respect, and understanding oneself as the servant. The object of dasya rasa is the
supreme form of Krsna , who is holding within his pores the universes, who is the ocean of mercy, the
Lord endowed with inconceivable energies, who is worshipped by all perfections, who is the seed of all
avataras, who attracts the hearts of the atma ramas, who is the lord of lords, the most worshipable, the
most determined, the most forgiving, the protector of those surrendered to him, the most graceful, the
embodiment of truth, the controller of karma, the most powerful, the pure, the just, the friend of the
devotee, the generous, the most influential, possessing all strength, the most glorified, most grateful
and controlled by love.
The asrayas or subjects are adhikrtas, asrita, parisad , and anugas. 198 These four types of servants are the
asraya of rasa; they are qualified souls. Brahma, Siva, and Indra, who by the Lords mercy have been
given certain powers, are the adhikrta dasas. Asrita dasas are of three types: saranya, jnanicara and
sevanistha. Kaliya, Jarasandha and the imprisoned kings are of the first category. Saunaka and the other
rsis when they gave up the desire for liberation are of the second type. Those who are naturally attached
to worship of the Lord, such as Harihara, Bahulasva, Iksvaku, Srutadeva, and Pundarika are of the third
category. The parisads (retinue) , who sometimes personally serve the Lord, are devotees such as
Uddhava, Daruka, Nanda, Upananda and Bhadraka. Anuga dasas, who always serve the Lord personally
are of two types: pura-stha (situated the city) and Vraja-stha (situated in Vraja). Sacandra, Mandana,
Stambha, Sutamba are pura-stha anuga dasas. Raktaka, Patraka, Patri, Madhukantha, Madhuvrata,
Rasala, Suvilasa, Premakanda, Maranda, Asanda, Candrahasa, Payoda,Vakula, Rasada and Sarada are
Vraja-stha anuga dasas.
All these servants are humble minded, thinking themselves as objects of the Lords mercy; they are
ready to carry out his orders, are faithful and recognize the Lord as master. Some are dhurya dasa,
some are dhira das and some are vira dasa. Among the four types, the asrita, parisads and anugas may
be either nitya siddha (eternal associates), siddha (perfected souls situated in the spiritual world) or
sadhaka (perfected but in this world).
The usual stimuli199 for this rasa are the sound of Krsnas flute, the sound of his horn, glancing at the
devotee while smiling, hearing Krsnas qualities, his lotus, his footprints, new clouds, and the fragrance
of his body. Special stimuli are the mercy of Krsna, the tulasi on His feet, and the food remnants and
foot water of Krsna. These are the vibhavas.
Besides the thirteen anubhavas previously mentioned, there are a few more symptoms visible in the
dasa bhaktas:200 always obeying the Lords orders thoroughly, friendship with other servants of Krsna,
absence of even a drop of envy in serving the Lord, and being fixed in servitude to the Lord. In dasya
rasa, the eight sattvika bhavas, such as being stunned, also appear. The sancari bhavas of joy, pride,
remembrance, dismay, meekness, worry, anxiety, thoughtfulness, enthusiasm, fickleness,
argumentativeness, disturbance, bashfulness, inertness, illusion, madness, concealment, attentiveness,
dreaming, fatigue, sickness and death are visible.
In this rasa, because of the awareness of the Lord as master, there is reverence coupled with an anxiety
of how to perform the service properly. This is called sambhrama. This mood, combining with prema,
becomes the sthayi bhava for this rasa. 201 This sthayi bhava arises gradually through the previously
discusssed methods of practice for the asrita dasas. For the parisads and anuga dasas, this rati is
198
199
200
201

B..R.S.3.2
B.R.S.3.2.59
B.R.S.3.2.61
B.R.S.3.2.63, 59-71

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stimulated by previous impressions. These remembrances are awakened by hearing about or seeing the
Lord. In dasya rasa, prema, sneha, and raga are also seen.202
The rasas are progressively superior, attractive and amazing. If the sadhaka has greed, then he develops
qualification for these rasas. Whatever rasa the devotee develops an attraction for during practice
becomes his eternal rasa. Bhakti which possesses rasa is called ragatmika bhakti. Raganuga bhakti
which was dealt while describing sadhana bhakti follows after this ragatmika bhakti. The raganuga
bhakta imitates the behavior and qualities of the perfected devotees in these rasas. The devotee imitates
whichever rasa he accepts as his life and considers supreme. He will attain that form of life when he
reaches perfection. This is the limit of sambhrama priti.
Thinking of the Lord as superior due to family relationship is called gaurava. Gaurava priti is love
based on understanding of the Lord as ones father. As this has been discussed in Bhakti Rasamrta
Sindhu, nothing more need be said here.
Chapter Seven part five
Sakhya rasa Preya bhakti rasa
When sakhya sthayi bhava becomes nourished by vibhavas, anubhavas, sattvika bhavas and sancari
bhavas, it becomes sakhya rasa. Krsna and his friends are the foundation of this rasa. Two-armed Krsna
is the visaya. He is well dressed, endowed with all good qualities, skillful in various amazing languages,
strongly built, eloquent, learned, genius, skillful, compassionate, skillful at fighting, playful,
intelligent, tolerant, attractive to others, prosperous, devoid of sorrow, the best of the best. Krsnas
friends are all similar to him (in qualities, dress etc.), unrestricted, and endowed with familiarity. Some
of the friends reside in the city and others in Vraja. City friends are Arjuna, Bhimasena, Draupadi,
Sridama brahmana. Of these, Arjuna is the best. The friends in Vraja become grief-stricken on not
seeing Krsna even for a moment; they always play with Krsna; and they take Krsna as their very life.
Thus they are considered the chief friends of Krsna.
There are four types of friends who eternally serve Krsna in Vraja: suhrd, sakha, priya sakha and priya
narma sakha. Surhds have a mixture of parental affection; they are slightly older than Krsna; they try to
protect Krsna with their weapons from attacks
of the demons. Subhadra, Mandalibhadra,
Bhadravardhana, Gobhata, Yaksa, Indrabhata, Bhadranga, Mahaguna, Virabhadra, Vijaya and
Balabhadra are some of the suhrds. Those who are younger than Krsna, whose mood is slightly mixed
with dasya are called sakhas. Visala, Vrsabha, Ojasvi, Devaprastha, Varuthapa, Maranda, Kusumapida,
Manibandha and Karandama are some of the sakhas. Of these Devaprastha is the best. Sridama,
Sudama, Dama, Vasudama, Kinkini, Stokakrnsa, Amsu, Bhadrasena,Vilasi, Pundarika, Vitanka and
Kalavinka are amongst the priya sakhas (equal in age with pure sakhya). They please Krsna by playing
and fighting (using hands and sticks). The priya narma sakhas are the best of all, because of their strong
confidential friendship with Krsna. Subala, Arjuna, Gandharva, Vasanta and Ujjvala are their names.
Among them Subala and Ujjvala are prominent. Ujjvala is very skillful at joking.
The friends are divided into three types; those who are nitya siddhas, those who are devatas and those
who are sadhana siddhas. Some of them are naturally sober and serve Krsna as ministers. Others are
frivolous and comical. Others by their upright conduct bring pleasure to Krsna. Others astonish Krsna
by their crooked ways. Some impudently argue with Krsna and others with sweet words please Krsna.
All the friends create variegated moods in the pastimes through their pure but sweet friendship with
Krsna.
202

B.R.S.3.2.76-78, 81, 87

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The stimuli for sakhya rasa are Krsnas age, his form, his horn, his flute, his conch, his joking, his
qualities such as prowess, his dear followers, and imitating the actions of the king, the devatas and
avataras. The kaumara, pauganda and kaisora ages are all present in sakhya rasa. In Vraja, kaumara,
pauganda and kaisora ages are seen; in Mathura and Dvaraka only kaisora is seen. The kaumara age is
most suitable for vatsalya (parental) rasa. Pauganda is divided into three parts, of which the middle is
most suitable for sakhya. The beginning of kaisora age is most suitable for madhurya rasa.
The common anubhavas of this rasa are fist fighting, ball games, playing dice, carrying Krsna on their
shoulders pleasing Krsna by stick fighting, sleeping together on the same bed, sitting with Krsna on a
seat or swing , joking and playing in the water, sing and dancing with Krsna. The anubhavas of the
suhrds are giving counsel on what to do and what not to do, to start beneficial activities, to proceed first
in any activity. The anubhavas of the sakhas are putting betel in Krsnas mouth, putting tilaka on Him,
smearing his body with sandal wood, and drawing pictures on his face. The priya sakhas anubhavas are
being defeated by Krsna, stealing his clothing while dressing, snatching flowers from him, being
decorated by Krsna, and scuffling with him. The anubhavas of the priya narma sakhas are to act as
messengers for the gopis, to introduce the gopis love to Krsna, to side with Krsna in the gopis presence,
and to side with the gopis in Krsnas presence, whispering privately. All the different types of friends also
help the servants (dasas) in decorating Krsna with forest flowers and jeweled ornaments, dancing and
singing before him, herding the cows, massaging His body, stringing garlands and fanning Krsna.
All the sancari bhavas except ferocity, apprehension, and laziness appear in sakhya rasa. In separation,
all the rest of the sancari bhavas except intoxication, joy, pride, sleep, fortitude appear. And in meeting
all the rest of the sancari bhavas except death, fatigue, sickness, forgetfulness and humility appear. Rati
without reverence and with strong faith in Krsna is the sthayi bhava: strong faith without the obstacle of
reverence is called visrambha (familiarity). In sakhya rati there is an increase from pranaya, to prema, to
sneha, and to raga. When there is qualification for sambhrama but it is not at all present the love is
called pranaya. In the pastimes on earth, in sakhya rasa there is also separation, but actually Krsna is
never separated from the inhabitants Vraja.
In this rasa there is an indescribable emotion in the heart created by the fact that the sweet love
between Krsna and his devotee are of the same type, whereas in dasya rasa and vatsalya rasa, Krsna
and the devotee have different emotions. Thus the devotees in sakhya rasa (preya bhakti rasa) realize
that this rasa is the best (preyan).
Chapter Seven Part Six
Vatsala bhakti rasa.
When vatsalya rati is nourished by the vibhavas, anubhavas, sattvika bhavas and sancari bhavas it is
called vatsala bhakti rasa. Krsna and the elders are the foundation (alambana). Krsna (as visaya ) is dark
in color, beautiful, having all good qualities, soft, speaking cute words, kind, bashful, gentle,
respectful , and generous.
As a son, Krsna does not manifest power and becomes the object of care by his parents. The asrayas are
the superiors to Krsna, those who rear and teach Him. Nanda, Yasoda, Rohini, the mothers of the
cowherd boys, Devaki, her co-wives, Kunti, Vasudeva, and Sandipani Muni are Krsnas superiors.
Their order of superiority starts from Nanda and Yasoda, who are the best. The stimuli are Krsnas age,
form, cloth, his naughtiness, his sweet words, His smile and His playing. The kaumara age is divided
into three parts. Krsna has a pearl in his nose, in his hand He is holding butter and around His waist He
has small bells during the middle period. At the end of kaumara age His waist is somewhat thin, His

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chest is broad and His head has black hair. He herds the calves in the nearby woods, He plays with his
friends, He plays on His small flute and blows His horn at the end of the kaumara age.
The general anubhavas are smelling Krsnas head in affection, rubbing His body, giving Him blessings,
giving Him orders, caring for Him (bathing him etc.), protecting Him, and giving good instruction.
kissing, embracing, calling His name, arguing with friends are the general activities. The eight sattvika
bhavas and additionally, milk flowing from the breast, make nine sattvika bhavas in vatsala bhakti rasa. .
The sancari bhavas are the same as for dasya rasa with the addition of forgetfulness.
Showing loving compassion to a person in need without reverence is called vatsala. Vatsalya is the
sthayi bhava. The vatsalya rati of Yasoda and Nanda is by nature very deep. Sometimes it is on the level
of prema, sometimes on the level of sneha, and sometimes on the level of raga.
Though there is the possibility of many symptoms of sancari bhava in separation from Krsna, anxiety,
lamentation, indifference, inertness, meagerness, fickleness, madness and illusion are seen. Because it
gives such indescribable bliss, learned men have designated this rasa , in which the sthayi bhava is
parental affection and the object of affection is their son, as the chief rasa. Where affectionate response
from Krsna is not apparent, prita (dasya) rasa is weakened, and sakhya rasa disappears. However
vatsalya rasa is not disturbed in this condition. This is the superiority of vatsalya rasa.
The three wondrous rasas-dasya, sakhya and vatsala - sometimes mix together in one personality.
Baladeva has sakhya mixed with vatsalya. Yudhisthira has vestal mixed with sakhya. Ahuka has dasya
mixed with vatsalya. The old abhiras have vatsalya mixed with sakhya. Nakula, Sahadeva and Narada
have sakhya mixed with dasya. Siva, Garuda and Uddhava have dasya mixed with sakhya. Aniruddha
and other grandsons of Krsna also have mixed rasa. Thus many devotees are seen to have mixed states.
Those who are fixed in the three respective rasas understand their own rasa as supreme. However
madhura rasa is the main rasa and by its help these three rasas operate.
Chapter Five
Part One
bhava bhakti
Prema bhakti is the result of sadhana bhakti. Prema has two stages: a preliminary stage called bhava and
prema.203 Prema is like the sun and bhava is like a ray of the sun. Bhava is essentially visuddha sattva, and
makes the heart soft with taste. When the cultivation of Krsna which was described previously in the
discussion of bhaktis general characteristics becomes pure sattva and makes the heart soft with taste, it
becomes bhava.204 When bhava appears in the mind it takes possession of the mind. Actually bhava is self
revealing, but taking shelter of the mind, it appears to have been manifested from it. Another name for
bhava is rati (attraction). Rati is itself taste incarnate, but appears as the cause of taste of Krsna. It should
be noted here that rati is a spiritual entity, having no connection with the material world. The attraction that
conditioned souls have for material objects is but a perverse material transformation of the spiritual rati.
When a person cultivates devotion to the Lord in the material world, rati, a portion of the samvit sakti from
the spiritual world, becomes the cause of taste for all objects related to the Lord. At that time also, a
portion of the hladini sakti bestows genuine bliss to the devotee. Rati is the seed of the desire tree of
prema. When various other elements (bhavas) appear to assist rati, rati combines with these elements and
gives rise to the tree of prema. Specific examples will be given later in the discussion of rasa.

203
204

B.R.S.1.1.
B.R.S.1.3

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Rati is the smallest divisible portion of prema, beyond which division is impossible. Just as the number 100
has a hundred small indivisible units, so prema has small indivisible parts called rati. All the states that are
experienced in sadhana bhakti, such as faith, ruci, and asakti, are but fragments of one unit of rati. Though
the faith and ruci which arise due to devotional association may be fragmented, they are reflective of true
spiritual elements. However, for those people who are opposed to any moral laws, the fragments of rati are
very distorted in form. In the people who follow morality, the forms of rati are somewhat ordered. In the
theistic, moral people, the form is even more ordered, but still distorted. In the devotee practicing sadhana
bhakti there is no distortion, but they remain fragmented pieces, not a complete unit. When the devotee
advances, rati, one unit of prema, appears, and when all the units of rati are present, the soul reaches
perfection. Until the person who has achieved rati leaves his material body, he is still in contact with the
material elements. Attachment to matter is the cause of perversion of rati. But if he establishes rati towards
the Lord, he is freed from that perversion of rati, and is situated in his real nature.
Rati or bhava is of two types: due to sadhana and due to mercy. Bhava due to sadhana is of two types: due
to vaidha sadhana and due raganuga sadhana.205 A faithful devotee by careful practice gradually develops
ruci or taste for the Lord. By further practice that ruci becomes asakti, then rati or bhava. Those are the
successive stages of sadhana bhakti. Narada is an example of achieving bhava through vaidha sadhana
bhakti. The woman who attained bhava mentioned in the Padma Purana is an example of bhava developed
through raganuga.206
Bhava due to mercy is of two types: from mercy of Krsna and mercy of the devotee. Mercy from Krsna
may be by word, by sight or by emotional impression. 207 When the Lord is pleased with a person he may
give pleasure to the devotee through speaking. Or he may give mercy by showing his form. Or he may
create an extraordinary sensation in the heart of the devotee. By the mercy of devotees such as Narada,
many souls have attained bhava.208 The devotees of the Lord develop immense powers; and, being merciful,
they can spread that power to other souls. Prahlada and the hunter obtained genuine bhava by Naradas
mercy.
Concerning the bestowal of devotional energy by the mercy of the devotee something should be
mentioned. The power of the prema bhakta is unlimited, and thus the prema bhakta, if he is merciful, can
transfer his power to any type of person. The bhava bhakta, being merciful, can instill power in the sadhana
bhaktas so that they can assume a position similar to his own; and by the strength of his personality, the
bhava bhakta can raise materialistic people who have gained some qualification due to previous deeds to
the level of ruci. Vaidhi and raganuga sadhana bhaktas can instill faith in materialistic people who have
attained qualification by previous deeds, by dint of their teaching and example.
Usually bhava is attained by sadhana and bhava due to mercy is very rare. However, even persons of lowest
qualification can attain bhava by mercy. The cause is the Lords inconceivable power and His mastery of all
of His rules. No one should think that this distribution of mercy is unfair, for Krsna, being independent,
has the right to do this as master. What is right? The Supreme Lords will is right. Following the rules
which stem from that will is normally considered proper. However, for the person with independent will,
205

B.R.S.1.3
A young girl who danced with joy all night invoked the mercy of the Lord. Padma
Purana.
207
B.R.S.1.3
208
Who could list the innumerable transcendental qualities of Prahlada Maharaja? He
had unflinching faith in Vasudeva, Lord Krsna, and unalloyed devotion to Him. His
attachment to Lord Krsna was natural because of his previous devotional service.
Although his good qualities cannot be enumerated, they prove that he was a great
soul. S.B.7.4.36
206

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the rules are insignificant and dependent on Himself. Krsna is above the standards of humanity, which
determine material right and wrong.
Rati may be of five types according to the type of devotee, 209 but these will taken up in the discussion of
rasa.
When bhava sprouts in the heart, the life of the devotee becomes extremely pure, so when bhava arises in
the vaidha bhakta, his life-style will naturally change. The bond of rules becomes slackened, and conduct
becomes to a small degree unpredictable. The change from vaidhi life to bhava is not abrupt, but the
activities of the bhava bhakta appear to be independent of the rules, for full, natural rati becomes the
regulator of all his activities.210 Though the bhava bhakta may be independent in action, that cannot cause
any obstacle to his progress. He has no taste for pious activities or sin, and has no interest to perform
obligatory works. He has no inclination to imitate others. Because of previous practice, all the activities for
preservation of body, mind, society and soul are accomplished without effort. Having contempt even for
pious activity, there is no question of his performing sinful activity. While engaged in his life of bhava he
may at times perform acts incongruent with vaidha standards, but the vaidha bhaktas should not show any
ill feeling toward him because of that. He has reached true success in life,211 so to offend him will lead to
gradual dissipation of the vaidha bhaktas accumulated devotion. The activities of the bhava bhakta are
very similar to those of a sadhana bhakta, but certain new characteristics in the bhava bhakta should be
carefully noted.
Chapter Five part two
qualities of the bhava bhakta
Among the qualities of the bhava bhakta the following nine are prominent:212 tolerance, not wasting time,
detachment, pridelessness, optimism, eagerness for Krsna, constant relishing the Name, attachment to the
descriptions of Krsnas qualities, and attachment to places of Krsnas pastimes.
Though there is cause for disturbance, the bhava bhakta does not become disturbed.213 If someone becomes
his enemy, if a relative suffers or dies, if wealth is lost, if some family problem arises, if there is illness, he
may be involved with the immediate affair, but his heart is not disturbed, as it is fixed on the lotus feet of the
Lord. Disturbances of the heart refers to anger, lust, greed, fear, aspiration, lamentation and illusion.
209

B.R.S.1.3.24
Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in
thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out
loud to the Lord, dance or sing. Such devotees, having transcended material,
conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes.
And sometimes, achieving his personal audience, they remain peaceful and silent.
S.B.11.3.32
210

An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects
such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of
the Lord, the bearer of the chariot wheel. S.B.11.2.39
Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Maharaja would loudly call in full anxiety. He
sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of
Krsna, he felt oneness and imitated the pastimes of the Lord. Sometimes, feeling the touch of the Lords lotus hands, he
became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes
because of his love for the Lord. S.B.7.4.40
211
B.R.S.1.3.59
212
B.R.S.1.3.25-26
213
B.R.S. 1.3.27

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The bhava bhakta cultivates all his service with eagerness in such a way that times is not wasted. In doing
any activity he remembers a suitable pastime of the Lord, so that in all cases he experiences bhava. In all
activities he identifies himself as a servant of the Lord.214
When there is a natural distaste for all objects of the senses it is called detachment. 215 With the appearance
of bhava this detachment becomes prominent; he develops a distaste for sense pleasure. If he senses are
directed to the Lord however he is very pleased. There is a sect of babajis who called themselves viraktas.
They dress like babajis and think they are renounced, but it is mistaken to believe that a name will produce
virakti. If virakti does not naturally appear with the attainment of bhava, they should not accept the dress of
a babaji. Babaji means to have developed virakti through bhava, by which all aspects of material life
become distasteful. Those who find the world and family life unfavorable for cultivation of devotion
should restrict their needs, wear simply cloth and eat food obtained by begging which is offered to the
Lord.216 This lifestyle will gradually become natural. When the transformation of character is examined by
guru and judged in accordance with scriptural standards, and found to be qualified, that is real attainment of
babaji status. The present custom is extremely dangerous.
What to speak of the development of bhava, many people, without being steady in vaidhi bhakti,
whimsically or by temporary renunciation, accept babaji for the purpose of making a living. Temporary
214

The devotees of the Lord, praising the Lord with words, remembering Him in his
mind, offering respects, with tears in their eyes, not being satisfied without the Lord,
offer their whole lives to the Lord. Hari Bhakti Sudhodaya
215
B.R.S.1.3.30
While in the prime of life, the great Maharaja Bharata gave up everything because he was fond of serving the Supreme
Personality of Godhead, Uttamasloka. He gave up his beautiful wife, nice children, great friends and an enormous empire.
Although these things were very difficult to give up, Maharaja Bharata was so exalted that he gave them up just as one
gives up stool after evacuating. Such was the greatness of His Majesty. S.B.5.14.43
216
If the sannyasi desires to wear something besides a mere kaupina, he may use
another cloth around his waist and hips to cover the kaupina. Otherwise, if there is no
emergency, he should not accept anything besides his danda and waterpot. A saintly
person should step or place his foot on the ground only after verifying with his eyes
that there are no living creatures, such as insects, who might be injured by his foot.
He should drink water only after filtering it through a portion of his cloth and he
should speak only words that possess the purity of truth. Similarly, he should perform
only those activities his mind has carefully ascertained to be pure. S.B.11.18.15-16
Without any material attachment, with senses fully controlled, remaining enthusiastic, and satisfied in realization of the
Supreme Lord and his own self, the saintly person should travel about the earth alone. Having equal vision everywhere,
he should be steady on the spiritual platform. S.B.11.18.20
By steady knowledge a sage should clearly ascertain the nature of the souls bondage and liberation. Bondage occurs when
the senses are deviated to sense gratification, and complete control of the senses constitutes liberation. S.B.11.18.22
A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My
devotee who is detached even from desire for liberation--both neglect those duties based on external rituals or
paraphernalia. Thus their conduct is beyond the range of rules and regulations. Although most wise, the paramahamsa
should enjoy life like a child, oblivious to honor and dishonor; although most expert, he should behave like a stunted,
incompetent person; although most learned, he should speak like an insane person; and although a scholar learned in
Vedic regulations, he should behave in an unrestricted manner. A devotee should never engage in the fruitive rituals
mentioned in the karma kanda section of the Vedas, nor should he become atheistic, acting or speaking in opposition to
Vedic injunctions. similarly, he should never speak like a mere logician or skeptic or take any side whatsoever in useless
arguments. A saintly person should never let others frighten or disturb him and, similarly, should never frighten or disturb
other people. He should tolerate the insults of others and should never himself belittle anyone. He should never create
hostility with anyone for the sake of the material body, for he would thus be no better than an animal. If at times one does
not obtain proper food one should not be depressed, and when one obtains sumptuous food one should not rejoice. Being
fixed in determination, one should understand both situations to be under the control of God. If required, one should
endeavor to get sufficient foodstuffs, because it is always necessary and proper to maintain ones health. When the senses,
mind and life air are fit, one can contemplate spiritual truth, and by understanding the truth one is liberated. A sage
should accept the food, clothing and bedding--be they of excellent or inferior quality--that come of their own accord.
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renunciation refers to the distaste for the world which arises from quarrel between man and wife, suffering
in family life, inability to get married, satiation with prostitutes, or the influence of intoxicants. With this
sense of renunciation immature people boldly approach a babaji or gosvami and offer some donation to get
a kaupina and cloth. The result is that in a short time the renunciation wears off and the man or woman,
being controlled by their senses, fall into illegitimate family life, or secretly satisfy their senses. They do not
get spiritual benefit from this at all. The vaisnavas community will derive no benefit until this type of
babaji is completely eradicated. In the discussion of varnasrama, the destructive nature of false renunciation
was shown. It is a sin relating to the sannyasa asrama. Here the false renunciation is a great offense to
devotional life. In the appendix of Sat Kriya Sara Dipika, this has been delineated.
Among those who identify themselves as vaisnava renunciates, those who have attained detachment
through bhakti are actually very rare. They should be given full respect. The false renunciates are divided
into four classes: monkey renunciates, false renunciates, unsteady renunciates, and imitative renunciates.
Those with no sense of renunciation, but who take on the cloth of a renunciate, travel around and commit
sinful actions through their uncontrolled senses are called monkey renunciates. 217 Those who take up the
dress of the babajis so that they can eat with the vaisnavas during festivals, get funeral rites performed by
the vaisnavas when they pass away, and get donations from householders to enjoy food, ganja, and tobacco,
are called false renunciates. 218 Those who take up babaji dress due to temporary inspiration from suffering,
poverty, sickness, failure of marriage, and quarrel are called unsteady renunciates. Their renunciation does
not last; they very quickly become false renunciates. Those who, due to addiction to intoxicants, fail in
married life and put on an act of devotion while intoxicated, or learn how to act as a devotee with false
symptoms, or try to imitate the stage of bhava by material emotions, are called imitative renunciates. All
these types of renunciates are low, sinful and unbeneficial for the world.
The renunciation arising from bhakti is the beauty of devotional life. To become renounced and then search
out bhakti is unnatural and in most cases disastrous. Renunciation or detachment is the special ornament of
the person who has attained bhava. It is not an anga of bhakti but a symptom of bhakti.
To have no pretensions in spite of being elevated in qualification is called manasunyata or pridelessness.
However a person may have no pride simply because he has nothing to be proud of qualification. Such
pridelessness cannot be considered as an ornament of devotional life. 219
When the bhava bhakta becomes convinced that he can attain the Lord, it is called asabandha. At that time
no doubts arising from material logic remain.
Great yearning to attain ones desired object is called samutkantha, eagerness. The only desired object for
the bhava bhakta is Krsna; samutkantha manifests itself strongly at this stage.220

217

There are many persons with little in their possession who accept the renounced
order of life like monkeys. They go here and there engaging in sense gratification and
speaking intimately with women. C.C.Antya 2.120
Sri Caitanya Mahaprabhu said, My mind is not under My control. It does not like to see anyone in the renounced order
who talks intimately with women. C.C.Antya 2.124
218
Narottama das Thakura describes the false renunciate (kapata vairagi): Becoming
the servant of maya, I develop many material desires and forget to remember You.
Aspiring for wealth, I put on the dress of the vaisnava and wander from house to
house.
219
220

B.R.S.1.3.32-33
B.R.S.1.3.36

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The devotee at the stage of bhava always have a taste for singing the name of the Lord. He does not want
anything else. 221 He also shows strong attachment to reciting the qualities of the Lord. 222 When taste (ruci)
becomes deeper is called attachment (asakti). When it becomes deepest, it is called rati or bhava.
Affection for the places of the Lord is a symptom of the bhava bhakta. These places are of two types: those
located in the world and those beyond the world (transcendental). Those places in the world are the places
where the Lord performed his pastimes. With eyes of devotion, those places become replicas of the
transcendental places, located in the spiritual world. The spiritual world is of two types: the pure spiritual
world and the spiritual world within the material world. The pure spiritual world is on the other side of the
Viraja. There the Lord is eternally present, in forms suitable for the different rasas in separate places most
suitable for the particular rasas, along with pure souls who act as ingredients of respective rasas. When a
conditioned soul develops an attraction for the rasa which manifests in a particular place in the spiritual
world, the Lord manifests himself in the spiritual portion of the living entity--in his purified heart. Thus the
spiritual world and the heart of the devotee are both transcendental abodes of the Lord. Both the places
where the Lord enacts his pastimes on the earth and the places where the devotees live are beyond the
material realm. Places of the Lords pastimes like Vrndavana, Navadvipa, places of great devotees such as
Naimisaranya, the bank of the Ganga, the place were tulasi grows, the places where the pastimes of the
Lord are recited, the places where the forms of the Lord are installed, are all dwelling places of the Lord. 223
The bhava bhakta loves to reside in all these places.
CHAPTER FIVE PART THREE
Knowledge
A person may want to know how the bhava bhakta deals with cultivation of knowledge. Before the
development of bhava, while practicing vaidhi bhakti, the devotee understands to some degree the Vedic
conclusions and is purified of the evils due to ignorance by study of devotional literatures. When bhava
appears however, the devotee cultivates only that taste and nothing else.
Knowledge is of five types: sense, knowledge, moral knowledge, knowledge of God, knowledge of
brahman, and pure knowledge. Those living entities with senses can obtain sense knowledge. Through the
senses, the impressions of the external world are carried to the brain via the nerves. The internal sense,
mind, gathers the data from the external world. The mind, by its next operation, places those data in
memory. By its third function, the mind, mixing and separating the data, produces impressions. By the
fourth function, the mind classifies the impressions according to their qualities and thereby reduces the
complexity; it then isolates particular items to increase the number again. By the fifth function the mind,
meaning is derived from the conglomeration of impressions. This function is called reasoning. By means of
reasoning, the mind discerns what the person should do and not do. Through reasoning, all material and
mental sciences have been developed. There are many types of material science: physics, electronics,
medicine, physiology, optics, music, logic and psychology. Through material science industries and
221

B.R.S.1.3.38
Persons who are very expert and most intelligent in understanding things as they
are engage in hearing narrations of the auspicious activities and pastimes of the Lord,
which are worth chanting and worth hearing. Such persons do not care even for the
highest material benediction, namely liberation, to say nothing of other less important
benedictions like the material happiness of the heavenly kingdom. S.B.3.15.48
223
How pious are the tracts of land in Vraja, for there the primeval Personality of
Godhead, disguising Himself with human traits, wanders about, enacting His many
pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are
worshipped by Lord Siva and goddess Rama vibrates His flute as He tends the cows in
the company of Balarama. S.B.10.44.13
222

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manufacturing methods have been discovered. Science and industry working together have produced huge
projects. Railway systems, electrical networks, ships and architecture are all derived from such sense
knowledge. Geography, chronology, astronomy, zoology, geology, and surgery are all sense knowledge.
Those who want to remain locked in this knowledge think that it is real knowledge, or positive knowledge.
But since the very nature of man is that he does not desire to remain trapped in this limited knowledge, he
aspires for higher knowledge.224
Moral knowledge arises when man, using his sense knowledge, considers what is beneficial and
unbeneficial for the world, and forms a system of moral values. The focus of moral knowledge is contact
of the senses with objects, which causes happiness and distress; the mind is attracted to objects which give
pleasure and repulsed by objects which give pain. By taking these results and using logic a system of
morals is produced. A method of increasing love (pleasure) and decreasing hatred (pain) is necessary in the
system. Morality takes many shapes ,such as politics, penal codes, commercial etiquette, utilitarianism,
divisions of labor, physical education, socialism, rules of conduct and personality development. The topics
of afterlife and God are not part of this knowledge. Some people will call this moral knowledge real
knowledge or positivism, but as mans nature is actually higher than this, he cannot remain satisfied with
moral knowledge alone.
Moral science gives only lip service to religion and irreligion, sin and piety; it produces some physical,
mental and social results; but it promises nothing after death--no hope, only fame or infamy.225 On
observing the workings of nature, the relationships of one thing to another, their deficiencies and
compensating balance and the trend to evolve to a higher stage, a person must conclude that the universe
could not evolve from itself. Rather, there must exist a supreme source of knowledge from which
everything comes. Endowed with all power, He must be respected by the world.226 Some people conclude
that man should worship this creator with a feeling of gratitude. Being satisfied with the worship, He will
supply us with all advantages; nothing will be wanted. Others conclude that He has, with his superior
knowledge, given us all the means for increasing our own happiness. He does not expect any response
from us. There are many untenable philosophies like this which establish God as an appendage to their
moral philosophy. Some so-called religious persons believe that by doing certain prescribed works man
gets the right to enjoy heavenly delights and by not performing those duties he will suffer in hell. Out of
knowledge of God has arisen varnasrama dharma, the activities of astanga yoga, austerities, and numerous
methods of worshipping God in different countries. Some degree of jnana (liberation from material misery)
and all of karma (pious action for material results) are included in these theistic moral philosophies. But in
this type of knowledge, the actual identity of the soul is not understood.
When man at this level realizes the limitations of this knowledge, he begins to think how he can elevate
himself further. Being of unsteady mind, some people then force logic further, but not finding any success by
logic, they use certain words symbolically, and take support of the process of negation. If form exists in
this world, the absolute must be formless. If change exists in this world, then the absolute must be without
change. If qualities exist in this world, then the absolute must have no qualities. If there is distinctions in
this world, then the absolute must have no distinctions. By such interpretation, an indistinct absolute entity
is imagined, and this becomes fixed as the goal of life. By this process, knowledge of God becomes

224

Hari Bhakti Sudhodaya 12.37-38

Hari Bhakti Sudhodaya 9.18-19, 29
226
In this material world there are different types of achievement, but of all of them
the achievement of knowledge is considered to be the highest because one can cross
the ocean of nescience only on the boat of knowledge. Otherwise the ocean is
impassible. S.B.4.24.75
225

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knowledge of impersonal brahman. This is the fourth type of knowledge. People of more steady
intelligence, seeking God in a pure spiritual substance with form, attain the fifth stage of pure knowledge.
According the philosophy of brahma jnana, the world is a creation of ignorance. It is false. There is only
one substance, called brahman. Belief in the reality of the world is illusion. The individual soul is brahman
covered by ignorance. By removal of ignorance the soul becomes brahman. At this time there will be no
lamentation, fear of illusion. This is called advaitavada, monism, or pantheism. Advaitavada has two types:
mayavada and vivartavada. According to mayavada, the world is absolutely false; there is only a
perception of the world due to illusion. According to vivartavada, the creation as real event is accepted to
some small degree. Creation is of two varieties: vikara and vivarta. When a perceived object changes its
nature, but is accepted as true, that is called vikara or transformation. For instance, a true substance, milk,
transforms into another true substance, yogurt. When a perception arises which is not true, it is called
vivarta. For instance, to perceive a snake, when only a rope exists, or to perceive silver, when only a
seashell exists, is vivarta, illusion. There are many varieties of mayavada and vivartavada, such as jivavada,
but they all agree on some basic principles.
1. There is no substance except brahman. What is perceived is not true; it is conditional perception or
conditional reality.
2. There is no individual soul; it exists only as a transformation of brahman or illusion.227
3. The world is false.
4. When the soul gives up his false identity he becomes brahman.
5. Liberation from illusion is the final goal.
6. Brahman is without qualities or energies.
When a person says anything contrary to normal perception, if he cannot prove it, he will be considered
mad. Common sense tells us that the world is real; the self is infinitesimal, but real; there is a creator,
maintainer and protector. Who can propose that individuals do not exist, that everything they perceive has
no existence, but that within them is a substance, by taking shelter of which, they will understand the
illusory nature of their perception. If an individual who is illusory himself makes such a proposal, that
proposal and all his other proposals are also false. Drunkards often make such claims, thinking themselves
kings and acting accordingly. Undoubtedly they also think they are God.
There are various types of error, but the main ones are those caused by erroneous logic, mental aberration,
and intoxication. By erroneous logic mans intelligence can generate the worst mistakes. The pantheists of
Europe are of this sort. Spinoza was the perfection of such thought. The theosophists philosophy which
has spread in America and elsewhere is also advaitavada. Whatever opinions the learned scholars propound,
the common people with no discrimination generally accept. In India, Dattatreya, Astavakra and Sankara
have in different ages spread the same thought in slightly different forms. In modern times, other than
Vaisnavism, everything is along advaitavada lines. Almost all the brahmana families hold this view.
The reason for such popularity is that any mistaken process in the world can take shelter of advaitavada and
thus not get destroyed. Anyone who wants to worship an animal as God can take advantage of Advaita
philosophy. In order justify the process, they will quote advaitavada, which says that by concentrating on
the animal as God, eventually the heart will become purified and steady. Then the mind can engage itself in
227

Tattva Sandarbha 1.35-40

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the nondual substance. Because of such practical usage, everyone takes advaitavada as their savior.
However they do not investigate the basic faults in the philosophy. Those who take bhaktivada as their life
and soul with proper discrimination take leave of advaitavada and cultivate the natural path of bhakti.228
What is the basis of advaitavada? After analyzing all the different objects of the material world and
searching out their root, to minimize the numbers, they term them all as material. Whatever conscious
entities are observed are classed as sentient objects. That which observes the material and conscious objects
is the operation of mind and included in the power of reasoning. Though it is not within the power of the
mind to find the source of its own operation, they conclude after deliberation that the material objects and
the sentient beings must be situated in some root cause, and attribute their cause to be brahman. As yogurt
is a transformation of milk, so the world is a transformation of brahman. As shell is mistaken for silver, or
as a rope is mistaken for a snake, so the brahman is mistaken for the world.
To come to this conclusion takes a lot of imagination and logical operations, but even so the faults are
obvious. If there is nothing except brahman, why did the illusion of a world arise? Raising the example of
the rope and snake is unsuitable because if the rope represents brahman, then the illusion that it is a snake
can arise only if there exists another entity called snake. Advaita cannot answer this point, and therefore
fails. The example of the shell and silver has the same fault. If Brahman transforms into the world, like
milk into yogurt, then the world must be real, as the yogurt is real. Here also the advaitavada cannot find
support. All the examples which Advaita philosophy raises are contrary to logic. Logic fails to establish it.
If logic is discarded, what can confirm that philosophy?
If someone replies that common sense is the support, that also is impossible, because by common sense,
difference was perceived, but that was negated by use of logic. If someone replies that the Vedas support
this teaching, that also is unacceptable, because in every scripture they use to support their cause, along
with statements supporting their advaita are statements supporting the opposite, dvaita. In coming to a
proper conclusion, there should be no prejudice to either side. Therefore considering all things carefully, all
the Vedic scriptures are seen to teach the concept of inconceivable difference and non-difference, which
transcends both advaita and extreme dvaita positions. Statements to support both opinions are present in
scripture in order to appease the quarreling parties. But absolute monism or extreme advaita is not the final
conclusion of the Vedas. The Vedas, being the incarnation of pure knowledge, are impartial; they do not

228

Surely this saintly brahmana does not desire any benediction, not even liberation
itself, for he has attained pure devotional service unto the inexhaustible Personality of
Godhead. S.B.12.10.6
A pure devotee, who is attached to the activities of devotional service and who always
engages in the service of My lotus feet, never desires to become one with Me. Such a
devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
S.B.3.25.34
A pure devotee does not accept any kind of liberation--salokya, sarsti, samipya,
sarupya or ekatva--even though they are offered by the Supreme Personality of
Godhead.
By attaining the highest platform of devotional service, as I have explained, one can
overcome the influence of the three modes of material nature and be situated in the
transcendental stage, as is the Lord. S.B.3.29.13
Because My devotees possess saintly behavior and deep intelligence, they completely
dedicate themselves to Me and do not desire anything besides me. Indeed, even if I
offer them liberation from birth and death, they do not accept it. S.B.11.20.34

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support dogmatism.229 Neither common sense, Vedic scripture, logic, normal experience, realization, sense
perception or inference support advaitavada. The only support is erroneous logic and misplaced faith.
There is no harm in accepting figuratively that when the soul becomes liberated it becomes brahman. That
is, when the false identification with matter ceases, the soul identifies with spirit. But the person situated in
brahman must necessarily differentiate in that state between the experience, the experienced, and the
experience.
Liberation is defined as the cessation of material illusion for the conscious soul. It is a momentary action.
The eternally realized persons (nitya siddha) cannot accept liberation as a goal, because they were never
conditioned. There are two types of jivas, which will be discussed when talking about pure knowledge. It
cannot be said that liberation is the goal of all the souls, because it does not apply to the eternally liberated
souls. But prema is applicable for all souls, and therefore it should be designated the goal.
The advaitavadis maintain that brahman is without variety or energies or powers. Though it is said that
Brahman is without variety or differentiation, that is said only to distinguish it from the variety experienced
with material objects. Variety is a quality of brahman. If brahman has no energies or power, from whence
came the created world or the illusion of a world? Though nothing except brahman exists according to
their philosophy, one is forced to conclude that some power of brahman is the cause of the world or cause
of the illusion of the world.
Here the refutation of advaitavada must conclude, because other works are at hand. It should only be
noted that the fourth stage of knowledge, brahma-jnana, is a distorted form of knowledge of God, the third
stage. The third stage is the seed of real knowledge. Persons such as Sankaracarya, Astavakra, Dattatreya,
Nanak, Kabira Goraksanath and Sivanarayana
preached the fourth stage of knowledge. Pure knowledge, which arises from knowledge of God, has no
relation to advaitavada.
Pure knowledge must be discussed in summary, as a full description would increase the size of the book,
and leave no place for the main topic, the eternal function of the soul. Pure knowledge has five
ingredients:230
1. realization of the Supreme Lord,
2. realization of self,
3. realization of ones duties,
4. realization of its effects,
5. realization of contrary factors.
229

Despite the cultivation of Vedic knowledge, which is unlimited, and the worship of
different demigods by the symptoms of Vedic mantras, demigod worship does not help
one to understand the supreme powerful Personality of Godhead. When a person is
fully engaged in devotional service, he is favored by the Lord, who bestows His
causeless mercy. At such a time, the awakened devotee gives up all material activities
and ritualistic performances mentioned in the Vedas.
Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They
do not know that the purpose of the Vedas is to understand ones own home, where
the Supreme Personality of Godhead lives. Not being interested in their real home,
they are illusioned and search after other homes. S.B.4.29.45,46,48
230
One who is engaged in devotional service has not the least fear in material
existence. This is because the Supreme Personality of Godhead is the Supersoul and
friend of everyone. One who knows this secret is actually educated, and one thus
educated can become the spiritual master of the world. One who is an actually bona
fide spiritual master, representative of Krsna, is not different from Krsna. S.B.4.29.51

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Realization of the lord is of three types: brahman, paramatma and bhagavan.231 Brahman refers to an
unqualified conception of the Lord which is opposite of the material world endowed qualities. The Supreme
Lord is self revealing. Those who cultivate knowledge realize the Lord is these three ways. Tha
appearance of the Lord as unequaled by drilling the mind until it arrives at a negative conception is called
brahman. It is not the eternal form of the Lord. If the introspective person is not exposed to advaitavada
then by this process a slight realization of the Lord can be attained. But though it may be called God
realization, it is very general, and not productive for bliss. A small degree of rati may be experienced, but
without a relationship in that realization, rati cannot grow. The Kumaras, fixed in such a state, are an
example of santa rati.
The next realization is paramatma. In the third stage of knowledge where God is accepted, the final stage
is realization of paramatma. Realization of the Lord as the bestower of results to the conditioned souls, the
director of all actions, who pervades the universe, is called paramatma. The form of the Lord which is the
object of meditation in astanga yoga is this paramatma, either imaginary or real. In scriptures paramatma
is called purusa. Paramatma has two forms: as the form of the universe (samasti prakasa) and as the friend
of the soul, situated in the heart and being the size of the thumb (vyasti prakasa). If those indulging in
karma have an inclination to the Lord, they become worshipers of paramatma. Just as the last stage of
contemplation is a realization of brahman as the object of worship, so the last stage of karma leads to
realization of paramatma as the object of worship.
The third and ultimate realization of the Lord is bhagavan.232 Bhagavan refers to the supreme entity,
endowed with form, powers, and all qualities. There is no independent entity except bhagavan. He is
endowed with energies, and by his inconceivable energies he manifests all the souls and universes. The
possessor of the energies and the energies are non-different. If the souls and universe are the transformation
of the Lords energies, then they cannot be different entities, from the absolute point of view. But from the
souls point of view, the possessor of all energies cannot be considered the same as the energies. Therefore
the souls and the universe are separate entities from God from the conditioned point of view. If both
difference and identity are not accepted, the real truth can never be found. Someone may argue that such a
contradictory proposition is not possible or that it cannot be established on logical grounds. However this
principle is intrinsic to God. By the Lords inconceivable power opposite attributes coexist. The use of
logic is by its nature limited. Logic cannot fathom this principle.233 Innumerable opposites--the Lords free
231

What, the, is the ultimate truth? The answer is that nondual knowledge is the
ultimate truth. It is devoid of the contamination of material qualities. It gives us
liberation. It is the one without a second, all-pervading and beyond imagination. The
first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is
realized by the yogis who try to see him without grievance. This is the second stage of
realization. Finally, full realization of the same supreme knowledge is realized in the
Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the
cause of Brahman, Paramatma and others. S.B.5.12.11
232
Transcendental knowledge in relation with the Supreme Lord Hari is knowledge
resulting in the complete suspension of the waves and whirlpools of the material
modes. Such knowledge is self-satisfying due to its being free from material
attachment, and being transcendental it is approved by authorities. Who could fail to
be attracted? S.B.2.3.12
Knowledge about Me as described in the scriptures is very confidential, and it has to
be realized in conjunction with devotional service. The necessary paraphernalia for
that process is being explained by Me. You may take it up carefully. S.B.2.9.31
233
The Supreme Personality of Godhead, by His inconceivable supreme energy, time,
causes the interaction of the three modes of material nature, and thus varieties of
energy become manifest. It appears that he is acting, but He is not the actor. He is
killing, but He is not the killer. Thus it is understood that only by His inconceivable

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will and His unchangeable nature (nirvikara), his qualities and absence of qualities (nirguna), his
inconceivable nature (acintya) and his attainment by the devotee, his neutrality and favoritism to his
devotee--these all coexist within the Lord harmoniously. Who can find difficulty in accepting the
simultaneous identity and difference arising from internal and external perspectives? 234 Those who
propound absolute dualism are as mistaken as those who propound absolute monism. The Lord, with His
own form, is different from the universe and all the souls,235 but by his energies, he establishes the eternality
and reality of the souls and the universe. For this reason the Vedas sometimes makes monistic statements
and sometimes dualistic statements.
The realization of bhagavan is the culmination of the realizations of brahman and paramatma. Their
development depends on secondary processes of jnana and karma, and they are therefore incomplete
realizations of the Lord. Realization of bhagavan is only possible through the process of pure bhakti, which
reveals the Lords real form directly to the devotee. An object realized in its true form, as it is, is a real
object. If the objects real form is not identified, it is realization of only some of the qualities of the object.
The essential or intrinsic form of brahman and paramatma are not identified in their respective realizations.
They are satisfied with a realization of some qualities of the real object. Therefore they cannot be given the
main position; they are secondary manifestations of bhagavan, attained by secondary functions of the soul.
Bhagavan is object of all the functions of the soul. Bhakti, the lord of all functions, includes them all, and
thus yields the vision of the Lord as He is. With the realization of the real form of God, all the dependent
functions are satisfied.
There are four types of realization of bhagavan:
1. realization dominated by karma
2. realization dominated by jnana
3. realization dominated by both karma and jnana
4. pure realization
As long as the living entity has not relinquished his bondage to the material world, the activities for
realization of the Lord as bhagavan are not identical for all people. Those who perform bhakti with mind
intent on action receive a realization of bhagavan which is influenced by that interest. Those who perform
bhakti with a mind dominated by knowledge receive a realization of the lord influenced by knowledge.
Those who perform bhakti with both karma and jnana influences receive realization of the Lord influenced
by both. When those persons become liberated from material bondage, the three types of realization are
apparent in the form of the Lord that appears to them, a form regarded with reverence. Their goal is to live
on the same planet, attain similar opulence and live near the Lord. Those who practice raganuga bhakti
during sadhana realize the purest form of Lord.236
power is everything happening. S.B.4.11.18
234
My dear Lord, in Your impersonal manifestation of Brahman there are always two
opposing elements--knowledge and ignorance. Your multienergies are continually
manifest, but the impersonal Brahman, which is undivided, original, changeless,
unlimited and blissful, is the cause of the material manifestation. Because You are the
same impersonal Brahman, I offer my respectful obeisances unto You. S.B.4.9.16
235
O Brahma, please know that the universal elements enter into the cosmos and at
the same time do not enter into the cosmos; similarly, I Myself also exist within
everything created, and at the same time I am outside of everything. S.B.2.9.35
236
When a living entity is born to engage in the devotional service of the Supreme
Personality of Godhead, who is the supreme controller, his birth, all his fruitive
activities, his life-span, his mind and his words are all factually perfect. A civilized
human being has three kinds of births. the first birth is by father and mother, and this
birth is called birth by semen. The next birth takes place when one is initiated by the
spiritual master, and this birth is called savitra. The third birth, called yajnika, takes

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Actually there are only two types of realization of the Lord, that of realizing the Lords majestic form and
his pure form. The inhabitants of Vaikuntha, endowed with realization of the Lord in pure opulence, see the
form of Narayana, the Supreme Lord of all the unlimited universes, whereas those endowed with a vision
of the Lord in opulence mixed with pure knowledge, see Krsna as the Lord of Mathura and Dvaraka.
Those endowed with pure realization see Krsna, the lord of Vraja. The difference between these two
realizations is ever existing in the Lord Himself. Not only at the time of sadhana are the differences seen;
they persist in the spiritual world.
In either case however, there are three types of realization of the Lord: realization of form, realization of
energies, and realization of activities. The eternal form of the Lord is called his svarupa. The qualities of
that form are aisvarya, virya, yasah, sri, jnana and vairagya. 237 Material objects have a difference between
the object and its qualities, but this is not so in the transcendental form of the Lord. That quality which
regulates all other qualities becomes the predominating quality and the receptacle of all qualities. Sri or
splendor of the Lord, though counted as a quality, becomes the receptacle of all the Lords qualities. Thus,
sri is the supreme energy of the Lord. This energy places all the qualities of the Lord in their proper places-the Lords indivisibility, his supreme control, his unlimited strength, his infinite fame, his omniscience, and
his ability to enforce all laws. Those who do not accept the eternal form of the Lord cannot maintain
devotion for long. The inconceivable form of the Lord is like a sun in the spiritual sky, and he spreads bliss
like the moon. The idea that form means material form is only the working of a material mind. Just as in
the material world difference is established by material forms, in the spiritual world by his spiritual form the
Lord distinguishes himself from all other spiritual things. The Lords form is the attractor and controller of
all spiritual objects .
The distinctions and variety (visesa) that are found to exist in the material world are not confined only to
the material world. In that the material world is a reflection of the spiritual world, variety and distinction of
the spiritual world are manifested in reflected form in the material world. Without the visesa principle
existing in the Lord himself, there could be no creation of the material world, and the living entities could
not exist or observe it. Due to this spiritual visesa, the Lords energy, will and activity all manifest variety.
Though the Lords body is separate from his abode, everything there is perfectly arranged. Not only that,
but everything in the material world, as a reflection of the spiritual world, also is perfectly arranged. The
Lords form is thus inconceivable and wondrous. 238 The qualities of the Lord, like rays of the sun, are also
present in the countless universes, as paramatma, the regulator of the universes and the living entities.
Though all-pervading as paramatma, as bhagavan the Lord resides eternally in Vaikuntha in his separate
(visesa) form. Manifesting opulence , the Lord takes one form, which expands into many forms for different
place when one is given the opportunity to worship Lord Visnu. Despite the
opportunities for attaining such births, even if one gets the life-span of a demigod, if
one does not actually engage in the service of the lord, everything is useless.
Similarly, ones activities may be mundane or spiritual, but they are useless if they are
not meant for satisfying the Lord. Without devotional service, what is the meaning of
severe austerities, the process of hearing, the power of speech, the power of mental
speculation, elevated intelligence, strength and the power of the senses? Factually the
Supreme Personality of Godhead is the original source of all self-realization.
Consequently, the goal of all auspicious activities-karma, jnana, yoga and bhakti -- is
the Supreme Personality of Godhead. S.B.4.31.9-11,13
237

Visnu Purana
The original, unmanifested form of material nature is the source of all material
things, and the source of even that subtle material nature is the Supreme Personality
of Godhead, Krsna. What, then, could one ascertain to be separate from Him?
S.B.10.14.57
238

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pastimes. Manifesting sweetness, the Lord takes the form of Krsna who engages in his eternal Vraja
pastimes through his countless internal energies of the spiritual realm. 239 These pastimes are manifest in the
heart of devotees who develop appreciation of rasa.
The Lords form is eternally perfect. His form is equipped with a residence, a spiritual domain, spiritual
objects, spiritual time and spiritual associates. That is all visible to the devotees who have entered particular
rasas with the Lord. In that form the Lord enjoys eternal, unlimited, fresh pastimes. His form, abode,
paraphernalia, associates and pastimes are all spiritual, eternal, without fault, most relishable, and the
fulfillment of aspiration of all living entities.
Those people who reject the material world but cannot conceive of a superior realm imagine an existence
without distinctions--nirvisesa. Without thinking deeply, they conclude that the higher existence must be the
total opposite of everything in the material world. In the material world there is form, change, qualities,
distinctions, images, action, plurality; the higher realm must have no form, no change, no qualities, no
distinctions, no images, no action, no plurality. But this conclusion is only a logical creation, and logic is
born from the material world. If logic is stretched to the extreme, it can imagine an opposite condition to
that presently existing. Therefore this logical conclusion is but a type of fantasy, with no substance. It is
not arrived at by spiritual realization. Even by logic, what are the characteristics of a substance and its
opposite? Logic, if unbiased, will say that a non-substance has no existence, and a substance has existence.
If the world, being illusory, is a non-substance, then all conclusions in relation to it or based upon it are also
false. If the world has substance, then it must have qualities.
What are the qualities of a substance? It has existence (astitva), distinctness (visesa), action (kriya) and use
(prayojana). If it has no existence, non-existent negates the object. If the object has no distinctness, the
object cannot exist as an independent object. If the object has no action or effect, with no reference, it
must be an illusion. If it has no use or function, to accept it as real is useless. The higher realm must be
called a real object or substance, with existence, distinction, action and function. If a person asks what
proof is there that the opposite of the material world is a real substance, then he defeats his own conclusion
which is based on logic. Using pure, unbiased logic all that can be said is that the higher realm must be free
of all fault and spectacularly different from this world. To claim that the higher realm must be opposite
brings about an imperfect conclusion, for whether an opposite substance exists or not is not known at all.
To accept it, one would have to use the logic of a drunk man. To conceive of a world unlike this material
world by ascribing qualities devoid of material imperfection however is not wrong. Though the material
organ of reasoning cannot know the existence of anything beyond matter, the perceptual organ of the soul,
whose medium is pure knowledge, and which manifests in the pure condition of the soul, can know to some
extent the existence, distinctness, action and function of the spiritual realm. If existence, distinction, action
and function do not exist in the spiritual realm, then no spiritual world exists. If those fond of logic give up
prejudice and consider impartially this subject, they can understand these matters.240
On realization that the Lord possesses His own energies, all the doubts of the living entity cease. The
Lords energy is inconceivable, alogical, and immeasurable.241 Though in substance non-different from the
239

Lord appeared in the mortal world by His internal potency, yoga-maya. He came in
His eternal form, which is just suitable for His pastimes. These pastimes were
wonderful for everyone, even for those proud of their own opulence, including the
Lord Himself in His form as the Lord of Vaikuntha. Thus His transcendental body is the
ornament of all ornaments. S.B.3.2.12
240
The Supreme Lord is Himself this cosmos, and still He is aloof from it. From Him
only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters
after annihilation. S.B.1.5.20
241
The wonderful potency of the Supreme Personality of Godhead is bewildering even
to the jugglers. That potential power is unknown even to the self-sufficient Lord, so it

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Lords form, for action the energy takes a different form. Human intelligence, no matter how it may
struggle, cannot understand the nature of this supreme energy. Attempting to do so it becomes useless and
inactive. This energy is the shelter and regulator of all opposite qualities. Will and unchangebility,
distinction and non-distinction, localization and pervasion, detachment and attachment, inaction and action,
reason and whimsy,
regulation and independence, lordship and servitude, omniscience and
knowledge-acquiring, human-size and immeasurablility, complete perfection and childlike demeanor: these
contrary qualities take shelter of the Lords energy and coexist in harmony. The cit influence of this energy
manifests the Lords self, his form, his places of pastime, and all accompanying objects.242 The jiva sakti of
this energy manifests the infinite free and conditioned souls, situated in eternal, spiritual time. The maya
sakti of this energy manifests the infinite number of universes as temporary dwellings places for the
conditioned souls. By the sandhini portion of the energy, the spiritual places, time, and objects are all
manifest. By the samvit portion of the energy ,knowledge and all relationships are manifest along with all
types of emotions peculiar to the different abodes of the Lord. By the hladini portion of the energy, all the
experience of bliss suitable to each abode is manifest. In other words, God as a real entity is revealed
through His energy.243 Realization of the lords activities will be discussed later.
Realization of the self, the real nature of the soul, is the second aspect of pure knowledge. What is the self?
Different people under different material influences, have answered in different ways. Those who are
situated outside varnasrama or without any rules of conduct say that the self is only the human body
equipped with instruments for gaining knowledge. The body, having arisen out of a combination of material
elements, produces senses which grasp knowledge. With the passing of the body, self no longer exists.
Animals are excluded from this classification. Those situated in moral life give the same answer, but also
add that self is devoted to morality. Animals and humans are distinguished by absence and presence of
moral conduct. The quasi-theistic moralists say the same thing and add that for the benefit of the society
man should have faith in an imaginary God and remain respectful to Him. Theistic moralists say that God
has created the self in the womb of his mother. By performing duties the person becomes qualified for
heaven, and by sinful activity he goes to hell. They do no know of anything of the souls existence before
entering the mothers womb and therefore the condition after death is also not clear. They have no
understanding of the relationship of the soul to matter. Those involved in brahma jnana say that the self is
brahman, which is bound by ignorance. By removal of ignorance the soul recovers his status as brahman.
The real nature of the self cannot be understood by such unclear, imperfect and faulty beliefs and
conclusions.
By taking shelter of pure knowledge, it will become clear that the self is not the eternal resident of this
world. The material body is not the eternal body of the self. The self is a spiritual, conscious entity. As the
Lord is the supreme consciousness, the self is the minute consciousness. The Lord is like the sun and the
self is like the suns ray. The Lord is full of eternity knowledge and bliss and the self is a particle of this. The
material world does not have a close relationship with the Lord because it has qualities opposite to spirit
and consciousness, whereas the self or soul being a spiritual entity has a very close relationship with the
Lord. As the Lord has his own form, the self also has his own eternal, spiritual body, which is revealed in
is certainly unknown to others. S.B.3.6.39
My Lord, You are the controller of formidable strength in three kinds of energy. You
appear as the reservoir of all sense pleasure and the protector of the surrendered
souls. You possess unlimited energy, but You are unapproachable by those who are
unable to control their senses. I offer my respectful obeisances unto You again and
again. S.B.8.3.28
242
..You by Your own self, manifest different energies for annihilation, generation,
acceptance and maintenance by combination and permutation. Please tell me
philosophically all about them. You play like a spider that covers itself by its own
energy, and Your determination is infallible. S.B.2.9.27-28
243
Visnu Purana 1.12.39

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the spiritual world. By bondage in the material world, it is hidden by two coverings. False ego, mind and
intelligence, are particular elements of the subtle realm.244 The covering of these elements on the self is
therefore also subtle.
False ego is identity of self with matter. The identity of the self with a spiritual body previous to material
association is natural and proper, but the material identity arising through material association is false and
imposed.245 That is ignorance. This false ego is the thread binding the self with the material world. When
the self, situated in the material world identifies himself as material, the false ego becomes solidified, and is
known as citta, material consciousness.
This same false ego, becoming more gross, is called intelligence, when makes judgments in the material
world. When it contacts matter directly through the senses, it is called mind. False ego, intelligence and
mind are not part of the pure self, nor are they gross matter; therefore they are called linga, subtle. Because
the spiritual body, spiritual activities and spiritual cultivation of the soul in pure state are traceable to a
minute degree in the subtle body, that intermediate subtle body is called linga or signifying element. The
awareness of self present in the spiritual body of the soul becomes contracted due to material contact; when
the awareness of self is manifested in the material mind, the identity with a spiritual body is almost lost and
becomes completely forgotten. When a sense of self does arise in the subtle body, it attributes that body to
the material body. The identity of oneself as the servant of Krsna, as a pure soul with spiritual body,
becomes transformed to an identity as servant of material sense objects. In this condition the souls
bondage by maya becomes complete. The first covering of the spiritual body of the soul is the subtle body.
The second covering is the gross body. The subtle body attains a new gross body in accordance with the
results of the actions committed by the previous gross body.
The cycle of karma and reaction along with insignificant waves of knowledge is without cessation.
Knowledgeable persons have determined that this karma is without beginning but with end. All learned
persons agree that the karma that exists only in the material world is destroyed when the soul attains
liberation. However, how the karma is without beginning is not clealy understood by many. Material time, a
perverted reflection of spiritual time, is a particular material substance suitable for operation of karma. In
the spiritual world the soul takes support of spiritual time, where there is no past or future. There is only
present. When the soul becomes conditioned, material time then enters, and the soul becomes servant of
time with past, present and future; he becomes the abode of happiness and distress. As material time
springs from spiritual time, for the soul in beginningless spiritual time, averse to God, the root of material
karma comes before material time. From the perspective of the soul in relation to material time, since the
root of karma exists before material time, karma is called beginningless. It is not illogical to say that,
though karma is beginningless in the realm of material time, within material time it may have an end or is
liable to destruction. Within material time karma has no beginning, but has an end.
From the previous discussion it is concluded that there are two types of souls, liberated and conditioned.
Liberated souls are of two types: those inclined to majesty and those inclined to sweetness. The
244

As long as the spirit soul is covered by the subtle body, consisting of the mind,
intelligence and false ego, he is bound to the results of his fruitive activities. Because
of this covering, the spirit soul is connected with the material energy and must
accordingly suffer material conditions and reversals, continually, life after life.
S.B.7.2.47
245
It is fruitless to see and talk of the material modes of nature and their resultant socalled happiness and distress as if they were factual. When the mind wanders during
the day and a man begins to think himself extremely important, or when he dreams at
night and sees a beautiful woman enjoying with him, these are merely false dreams.
Similarly, the happiness and distress caused by the material senses should be
understood to be meaningless. S.B.7.2.48

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conditioned souls are of five types: fully developed consciousness, developed consciousness, semideveloped
consciousness, contracted consciousness, and covered consciousness. There are two types of liberated
souls: eternally liberated (nitya mukta) and liberated from bondage (baddha mukta). Those souls who never
had material bondage and live eternally in the spiritual world are called eternally liberated. Their nature and
activity is eternally sincere, selfless service to the Lord. They are the associates in the Lords unlimited
pastimes. When the Lord by his inconceivable energy appears in the material world, many of these liberated
souls accompany him, but they never become conditioned. They return again with the Lord to the spiritual
world. They are eternally perfect, eternal associates of the Lord, countless in number. The souls liberated
from the material world in all respects act like the eternally liberated souls. Liberated from the material
world, they understand everything about the material world. Thus sometimes they come to the material
world to preach about the Lord, giving mercy to the qualified souls. They wander about in their spiritual
bodies and then return to the spiritual world. They never become bound by karma again. 246
The shelter, identity, consciousness, mind, senses and body of the liberated jivas is purely spiritual. They
have not other thirst except for the spiritual world. Thirst for service to the Lord predominates. As they are
in direct contact with the Lord, they are always engaged in various services according to their individual
relation to the Lord and according to their individual qualities. Those with a taste for the majesty of the
Lord, engage as servants. Those with a taste for sweetness, engage in friendly, parental or conjugal service.
The souls, according to their inclination, take female or male forms. There is no need in the spiritual world
for mating, raising children, or excreting waste products. Their love is nourished by spiritual food offered
to the Lord. They are in constant association with other male and female forms for serving the Lord. There
is no lamentation, fear or death. There is no want of any sort. Time there is spiritual, with no past or future.
Everything is accomplished in present time. Memory is not necessary, because the function of absolute
knowledge is easily accomplished in the time-present.247 Pure ego is the understanding that the soul is
eternally the servant of Krsna. Bliss is eternally new and becomes deeper day by day. Satiation does not
exist there; bliss and thirst for Krsna are deep and uninterrupted. There are infinite number of wonderful
places arranged with different rasas suitable for service to the Lord.
Amongst the rasas, sringara rasa predominates, and in srngara rasa kama rupa is stronger than sambandha
rupa; and nitya Vrndavana, the place of this rasa, reigns supreme. The Lord, being the object of all rasas,
takes one portion for enjoyment and takes another portion in the form of his servitor, and thus produces
ideal servants in different rasas, and shares with them inconceivable pastimes: Radhika in srngara rasa,
Nanda and Yasoda in vatsalya, Subala in sakhya rasa and Raktaka in dasya rasa. They are the ideal servitors
in their respective rasas. But Radha is the direct representative of the Lord in srngara rasa and Baladeva is
the direct representative for the other rasas. Nanda and Yasoda, Subala, and Raktaka are his limbs.
Through his inconceivable energy the Lord performs his pastimes on the earth accompanied by his own
abode and associates. In all these pastimes, the Lord, his associates, their ingredients for rasa, and the rasa
pitha, though they become visible to the eye, are not dependent on material principles or rules, but are
dependent only on the Lords inconceivable spiritual energy.
The conditioned souls are of five types as mentioned previously.248 Those who have fully developed
consciousness, developing consciousness, and budding consciousness have human body. Those with
246

Since then, by the grace of the almighty Visnu, I travel everywhere without
restriction both in the transcendental world and in three divisions of the material
world. This is because I am fixed in unbroken devotional service of the Lord.
S.B.1.6.32
247
In that personal abode of the Lord, the material modes of ignorance and passion do
not prevail, nor is there any of their influence in goodness. There is no predominance
of the influence of time, so what to speak of the illusory, external energy; it cannot
enter that region. Without discrimination, both the demigods and the demons worship
the Lord as devotees. S.B.2.9.10

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contracted consciousness have animal, bird and reptile body. Those with eclipsed consciousness are bound
into plants and rocks. Forgetting servitude to Krsna, the soul becomes bound by ignorance. The deeper the
forgetfulness, the deeper is the state of material suffering of the conscious soul. Where consciousness is
covered, the soul is extremelyantagonistic to God. Deliverance from that state is possible only by attaining
association of a pure devotee or the Lord and taking the dust of his feet. Ahalya, who became a stone, the
yamala arjuna trees and the seven tala trees, are examples from Puranic history. In those cases the Lord
himself delivered them. Only the Lord himself or a soul who has attained the purest prema can deliver the
most fallen. In the same way, those who have contracted consciousness, such as King Nrga embodied as a
lizard, can be delivered only by the Lord or his pure devotee. If devotee immersed in pure prema such as
Narada gives mercy, the soul in contracted consciousness can be delivered.
Examples of the three human stages of consciousness are easy to give. By examining human life these are
observed. Human life has five stages: amoral, moral, quasi theistic moral, devotional in practice, and
bhava. In the first two there is no regard for God. Theistic moral life may be either quasi-theistic or theistic.
Amoral, moral and quasi-theistic human beings have budding consciousness. The limit of mind is logic; the
minds higher functions are not known. Comparing this to the full potential of human consciousness, it will
be understood that these three stages of life are only preliminary, or a budding condition. When the human
becomestruly theistic, the consciousness is about to flourish, like a flower beginning to open its petals, for at
this stage there is that genuine faith that the one Supreme Lord is the creator, the protector and regulator of
all. But the consciousness has not blossomed.

248

Living entities are superior to inanimate objects. O blessed mother, and among
them, living entities who display life symptoms are better. Animals with developed
consciousness are better still are those who have developed sense perception. Among
the living entities who have developed sense perception, those who have developed
the sense of taste are better than those who have developed only the sense of touch.
Better than them are those who have developed the sense of smell, and better still are
those who have developed the sense of hearing. Better than those living entities who
can perceive sound are those who can distinguish between one form and another.
Better than them are those who have developed upper and lower sets of teeth, and
better still are those who have many legs. Better than them are the quadrupeds, and
better still are the human beings. Among human beings, the society which is divided
according to quality and work is best, and in that society, the intelligent men, who are
designated as brahmanas, are best. Among the brahmanas, one who has studied the
Vedas is the best, and among the brahmanas who have studied the Vedas, one who
knows the actual purport of Veda is the best. Better than the brahmana who knows
the purpose of the Vedas is he who can dissipate all doubts, and better than him is one
who strictly follows the brahminical principles. Better than him is one who is liberated
from all material contamination, and better than him is a pure devotee, who executes
devotional service without expectation of reward. S.B.3.29.28-33

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When practicing sadhana bhakti, the petals of faith, steadiness, taste and attachment begin to open. 249
When they are fully extended, the life of bhava bhakti begins. Thus from real theistic life to sadhana bhakti
is known as the stage of developing or blossoming consciousness, and bhava bhakti is the stage of fully
developed consciousness. When bhava bhakti becomes full, it is prema bhakti. When the prema bhakta
concludes his life, material connection ceases, and the soul, liberated from slavery to material energy, resides
in the pure spiritual realm.
Realization of svadharma is the third part of pure knowledge. What is svadharma? Svadharma means
personal dharma. What is dharma? Every object has a dharma. That dharma is not separate from the
object. The svadharma or inherent quality of the soul is priti or love.250 Other synonyms for dharma are
sakti (energy), guna (quality), prakrti (nature) and vrtti (character). The only way of knowing the object is
through its dharma. Fire itself cannot be known. The dharma of fire is that it burns, heats and lights.
Through the dharma of fire, fire the object is known. A person may say that only the qualities exist and not
the object, but the fault of that objection is that several qualities cannot conjoin without a common support.
If that is the case, then not to accept the object will not satisfy either common sense or knowledge.
The dharma of objects has three states; dormant, evident, and perverted. On striking a match, fire appears.
Fire exhibits three energies: light, heat, and burning power. Simultaneously fire is cognized. Before
appearing, the energies or qualities are dormant; after appearing they are evident. On making their
appearance, the energies may take a healthy or perverted state depending on the conditions. If fire contacts
wood, all the dharmas are nourished and exhibit themselves fully. In contact with some other items, the fire
may burn but not give light, or the fire may give light but may not burn. The state of giving light is
perverted. Every object has its essential quality or dharma; and by various sub- characteristics (vrtti) the
dharma manifests. When the essential dharma manifests through one vrtti but becomes perverted, all the
other vrttis take a perverted form; there is thus a perversion of the dharma. When the dharma is without
object (visaya) to which to direct itself, it is dormant. When it finds its object, it ibecomes evident. When it
finds an unsuitable object, it becomes perverted.
Three things are necessary for full manifestation of a dharma. The thing in which the dharma inheres is
called the asraya or shelter. Dharma itself is called the vrtti, or the quality. That to which nourishes the vrtti
is the visaya. Without suitable asraya, vrtti and visaya, the result is ineffective. In proportion to the lack or
fault in these three items, the effect will be faulty. And the three factors have such a relation that by mutual
purity, there is mutual progress. If the vrtti is pure, then it makes the asraya pure. If the asraya is pure, then
249

A devotee must execute his prescribed duties, which are glorious , without material
profit. Without excessive violence one should regularly perform ones devotional
activities. The devotee should regularly see My statues in the temple, touch My lotus
feet and offer worshipable paraphernalia and prayer. He should see in the spirit of
renunciation, from the mode of goodness, and see every living entity as spiritual. The
pure devotee should execute devotional service by giving the greatest respect to the
spiritual master and the acaryas. He should be compassionate to the poor and make
friendship with persons who are his equals. But all his activities should be executed
under regulation and with control of the senses. A devotee should always try to hear
about spiritual matters and should always utilize his time in chanting the holy name of
the Lord. His behavior should always be straightforward and simple, and although he
is not envious but friendly to everyone, he should avoid the company of persons who
are not spiritually advanced. When one is fully qualified with all these transcendental
attributes and his consciousness is thus completely purified, he is immediately
attracted simply by hearing My name or hearing of My transcendental quality.
S.B.3.29.15-19
250
O brahmanas, as iron attracted by a magnetic stone moves automatically toward
the magnet, my consciousness, having been changed by His will, is attracted by Lord
Visnu, who carries a disc in His hand. Thus I have no independence. S.B.7.5.14

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the vrtti is naturally pure. If the visaya is pure, the vrtti becomes pure and the asraya is nourished. Thus
there three items (subject, quality and object) are interdependent.
Objects are of two types; material and spiritual . Other than the soul, in the world all objects are material.
In the spiritual world, the Lord, the souls and all the places and things are spiritual, but in the material world
there are two types of objects, material and spiritual. Though the soul, under material bondage, takes on a
new quality, even in the material world the soul remains a different substance from matter. What is the
dharma of this soul? What is not present in any material object and only present in the soul can be called the
dharma of the soul.251 Thinking intelligently, the distinguishing quality of the soul must be the ability to
experience bliss.252 If all the souls are taken from the world, the world becomes blissless. Water, fire, air,
ether and earth never under any condition have bliss. The soul is the abode of bliss in the material world.
Previously it was concluded that the soul is a conscious, knowing substance, but in addition the soul has
the inherent quality of bliss. Just as the spiritual body of the soul, by material association is covered by the
subtle and gross bodies, the quality of bliss is transforms to subtle and gross states, and ends as distress.
Where distress is somewhat reduced, a little temporary happiness is experienced. Happiness and distress
are actually transformations of the state of bliss.
The soul is a knowing spirit, and blissful. This identity and this quality is manifest eternally in the pure form
in pure condition--the spiritual realm. This identity and quality becomes manifest in a perverted form in the
material realm. By logic or material senses the nature of spirit cannot be known. Spirit can know spirit.
The soul is a particular combination of knowledge functions. By this combination, the souls spiritual body,
Vaikuntha, the Lords abode, and the Lords form are manifest. In combination with the Lords ichha sakti
or hladini sakti, the soul experiences bliss. From the sandhini sakti arises the spiritual body, from the samvit
sakti arises will and knowledge, and from the hladini sakti comes bliss. When these three energies combine
in the soul, the soul manifests itself completely. The souls body is a particle of spirit, the souls will is a
particle of samvit sakti, and the souls bliss is a very small portion of the hladini sakti. This is the identity of
the soul, this is his dharma or quality. If the consciousness of the soul manifests ecstasy through the hladini
sakti, the soul has attained the state of rati.
Bliss, love, and attraction, being the inherent qualities of the soul, are the real nature of the soul. 253 In the
liberated state this nature is without suffering, pure and undisturbed, and in the conditioned state this
dharma is perverted. The nature of the soul in the material world is not his real identity, but a relative
identity. In the successive stages of human culture, from amoral, moral and quasi-theistic moral life, this
dharma is perverted in form, in successive degrees. Directed in the opposite direction, the dharma takes a
very distorted form. This is actually not called ones dharma but vaidharma, unnatural. In the amoral life,
eating, sleeping, sex--animal activities are the persons only joy. Moralists call this vaidharma. However, the
moralists themselves are attracted to the same things, but superficially they follow a few rules. Those of
amoral life are like low animals and those of moral life are like superior animals. This is because in both
cases the real identity of the soul has taken a very distorted form. Those who accept moral life along with
genuine faith in the Lord subordinate their material attachment to thoughts of God. In this state, the souls
251

Persons who are actually intelligent and philosophically inclined should endeavor
only for that purposeful end which is not obtainable even by wandering from the
topmost planet down to the lowest planet. As far as happiness derived from sense
enjoyment is concerned, it can be obtained automatically in course of time, just as in
course of time we obtain miseries even though we do not desire them. S.B.1.5.18
252
I am the Supersoul of every individual. I am the supreme director and the dearest.
People are wrongly attached to the gross and subtle bodies, but they should be
attached (rati) to Me only. S.B.3.9.42
253
It is the opinion of expert transcendentalists that the ultimate goal of performing all
traditional good works, penances, sacrifices, charities, mystic activities, trances etc.,
is to invoke my satisfaction (priti). S.B. 3.9.41

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dharma begins to give up its perverse form. 254 In the person practicing vaidhi bhakti, the real identity of the
soul reveals itself to a large extent.255 In the bhava bhakta it is fully revealed.
It has been said that the devotion to the Lord along with the duties to be followed according to qualification
in different levels of varnasrama is the svadharma or duty for the conditioned soul. Examples are Arjuna
fighting and Uddhava renouncing his ksatriya duties. For the conditioned soul, bhakti is the principal
dharma and for the pure soul, priti is the dharma. All other activities are secondary dharmas, and should be
given up as unfavorable for bhakti. As long as the soul is in bondage his svadharma is not pure. 256 Even
those endowed with pure love cannot cultivate their svadharma purely. Only on attaining liberation from
gross matter does this cultivation become really pure. By following his svadharma, the souls identity and
his inherent quality of love gradually become purified.
Knowledge of results is the fourth part of pure knowledge. This has five parts: knowledge of results of bad
activities (vikarma), results of no activities (akarma), results of good activities (karma), the results of
knowledge (jnana)and the results of bhakti. Life with no morals is a life of sinful activities (vikarma). The
only purpose of life is ones own sense enjoyment. There is no faith in existence after death. The result of
such life is sickness, untimely death, wasting of strength, mental suffering, hellish destination after death,
infamy and faithlessness. Life becomes a source of suffering. No one could actually desire such a fearful
result if he were intelligent. In atheistic moral life and quasi theistic moral life, neglect of duties (akarma) is
prominent. Among all the duties of human life, the chief duty is to acknowledge God and worship him
through various rituals such as sandhya vandana. If this is lacking, human life, though being moral, is
spoiled by neglect of duty. By following moral rules the material body may be protected, but as long as
there is no faith in God, that person is also not to be trusted. A heart with no faith in God is as terrible as a
universe without a sun. The birds of sin sometimes build their nests in the darkness of that heart. Thus,
scriptures describe that a man who follows all moral codes, but has no faith in God, goes to hell. Quasi
theistic moral life through cunning is still sinful and impure. This can be easily understood.

254

My dear respectable ladies and gentlemen, according to the authoritative

statements of sastra, there must be a supreme authority who is able to award the
respective benefits of our present activities. Otherwise, why should there be persons
who are unusually beautiful and powerful both in this life and in the life after death?
S.B.4.21.27
255
Engaging your minds, your words, your bodies and the results of your occupational
duties, and being always open-minded, you should all render devotional service to the
Lord. According to your abilities and the occupations in which you are situated, you
should engage your service at the lotus feet of the Supreme Personality of Godhead
with full confidence and without reservation. Then you will surely be successful in
achieving the final objective in your lives. S.B.4.21.33
256
When ones mind and senses are attracted to sense objects for enjoyment, the mind
becomes agitated. As a result of continually thinking of sense objects, ones real
consciousness almost becomes lost, like the water in a lake that is gradually sucked up
by the big grass straws on its bank. When one deviates from his original
consciousness, he loses the capacity to remember his previous position or recognize
his present one. When remembrance is lost, all knowledge acquired is based on a
false foundation. When this occurs, learned scholars consider that the soul is lost.
There is no stronger obstruction to ones self-interest than thinking other subject
matters to be more pleasing than ones self-realization. For human society, constantly
thinking of how to earn money and apply it for sense gratification bring about the
destruction of everyones interests. When one becomes devoid of knowledge and
devotional service, he enters into species of life like those of trees and stones.
S.B.4.22.30-33

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Those who worship the Lord with faith and follow a moral life are known as followers of varnasrama
dharma.257 Though many such people around the world do not know about varnasrama dharma they follow
the essence of that path. It is practically seen that whatever rules are meant for the more elevated people of
society are taken up by the lower classes in abridged form. Varnasrama was meant for the people of India,
but other countries have adopted the essence of those rules for living. In any case if such people consider
worship of the Lord amongst their duties and protect themselves from sin and neglect of duty. They follow
the path of duties or karma. Their life is called a life of karma because they regard karma or duty as the
highest truth; and they see God as always ready to give results for performance of those duties. Belief in
the Lord is only one component of karma. If the Lord is pleased with the performance of duties he bestows
heavenly results. The Lord is not independent of karma. Faith in God is one among many duties, and that
helps to attain heaven. After enjoying heaven according to the extent of pious activities performed, the
person again comes to this realm and performs karma. 258 In this way the person moves repeatedly in the
cycle of action and result. There can be no liberation from this path since according to the philosophy, to
hope for liberation is also a sin.
Other theistic groups such as the Christians and Muslims believe that the acts performed by man will be
processed on the day of judgment. After death a person must wait for that day. Those who did good deeds
and followed the prophets will attain heaven and those who did not follow the prophets and committed sin
will reside in hell. But in this type of faith there is no possibility of progress for the soul. The bad deeds that
the soul did in one life time seal his fate. A person who developed sinful mentality in youth due to bad birth
or association and consequently committed acts of sin must reside in hell permanently, though he had no
opportunity learning proper conduct. Similarly what ability does a person born of good family with good
association show which earns him a place in heaven? If this is the method of Gods judgment, then what is
the fate of the weak souls. The realization of God of believers in this doctrine is extremely restricted. Their
idea of retribution is unreasonable. To summarize, those on the level of theistic morality are predominated
by a conception of God related to the action and reaction, karma; however these people are above sinful
activity (vikarma) and neglect of duty (akarma).
Their action or duty has three divisions: daily, periodic and fruitive. The theistic moralists are divided into
inferior and superior. The inferior type emphasize fruitive rituals over daily and periodic duties, while the
superior type put less emphasis on fruitive actions. Some perform their daily and periodic duties without
desire, others, perform their duties as an offering to brahman, and others as an offering to the Lord. 259
Those who engage in desireless karma are still dominated by karma. In offering work to brahman the duty
attains the level of jnana. In offering work to the Lord the duty attains the level of bhakti. When duties
attains the level of bhakti, the results of such work is bhakti, but it is called secondary bhakti. The vaidha
bhakta accepts those duties as favorable for his conduct of life. All other results of duties or actions can
bring trouble. Thus the devotee does not have faith in the results of karma. It is necessary to accept actions
257

One who worships Me by his prescribed duty, having no other object of worship, and
who remains conscious of Me as present in all living entities, achieves unflinching
devotional service unto Me. S.B.11.18.44
258
Those who study the Vedas and drink the some juice, seeking the heavenly planet,
worship Me indirectly. Purified of sinful reactions, they take birth on the pious,
heavenly planet of Indra, where they enjoy godly delights. When they have thus
enjoyed vast heavenly senses pleasure and the results of their pious activities are
exhausted, they return to this mortal planet again. Thus those who seek sense
enjoyment by adhering to the principles of the three Vedas achieve only repeated birth
and death. B.G.9.20-21
259
One who performs his duty without attachment, surrendering the results unto the
Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
B.G.5.10

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and duties to maintain life, but in the conditioned state the soul must be very careful in accepting the results
of work.
Concerning the results of jnana something should be said. The result of pure knowledge is prema, which is
not to be discussed here. Rather, the results of sense knowledge, moral knowledge, theistic knowledge and
knowledge of brahman is to be examined. Already the results of sense knowledge and moral knowledge
have been discussed. The results of preliminary knowledge of God and knowledge of brahman will be
discussed here. Previously it was mentioned that from knowledge of God comes a sense of obligation to
perform duties (karma). Karma has two tendencies. First, it yields fruits to the living entity, who becomes
dependent on that, which causes him to act again. Second, it yields satisfaction to the Lord and gives peace
to the performer of action. The first tendency of karma has been examined already. The second tendency of
the karma, which is born from knowledge of God, gradually tries to promote the soul to a higher position,
but it cannot do so alone.
Thus a person may resort to action according to yoga scriptures. When the mind is controlled through
concentration on the Lord, there is promise of finally attaining impersonal liberation.260 But on examining
the form of that liberation it is appears to be false. First it is said in the Patajali scriptures that God is the
person who is free from suffering, karma, danger and motive. But that lord is also described as being
kevala or impersonal; and the soul by practice of yoga can attain oneness with the Lord. When the souls
attain that liberation what is their mutual relationship in that state, and what is the relationship of the
personal God with the soul ? There is no answer in yoga scriptures. How to understand the self in that
state? Is God an imaginary person, who is useful during practice, but later is given up? When many souls
attain liberation, what is their state? If one concludes that God is special state in which the souls merge,
then it is the same as becoming one with God. What is the fault? Then it is advaitavada by another name.
What is the necessity of propounding the same philosophy with two names? Just as the mystic powers of
yoga are accepted as temporary, the final result, kevalya or liberation must be accepted as contrary to
bhakti. It may be nice to hear the promise of yoga, but the final result is insignificant.
Many scriptures promise residence on the same planet as the Lord, similar powers and proximity to the
Lord as the final results of knowledge of God. Those types of liberation are not really final results, because
service to the Lord is excluded. Some scriptures call these three types of liberation the door to service. If
however such knowledge of God nourishes Krsna bhakti, that knowledge of God quickly matures into pure
knowledge. That is how knowledge of God reaches perfection.
Previously it was shown that if knowledge of God goes astray it becomes knowledge of brahman. The
result of brahma jnana, merging into the Lord is repulsive. Brahman is established as impersonal.
Impersonal means the opposite of whatever possibly exists. Another name for it is non-existence. This is
the meaning of nirvana. Merging into brahman means nirvana or non-existence. This means annihilation of
the soul. What is the benefit of that? And consequently, for this result is it worthy making so much effort?
Should a serious person seek the same end as Kamsa and Sisupala who had committed offense to the Lord?
Therefore the fruit of this jnana is useless.
Those that say jnana is logic should know that logic is ineffective. It is not possible for logic to extend
beyond the material universe. When it tries, it must resort to indirect interpretation. By doing this no result
is forthcoming concerning what is beyond the material realm. Where reasoning fails, atheism is born.
260

By ones engaging in the processes of demigod worship, austerities, breath control, compassion, bathing in holy places,
strict vows, charity and chanting of various mantras, ones mind cannot attain the same absolute purification as that
achieved when the unlimited Personality of Godhead appears within ones heart. S.B.12.3.48

107

Skepticism, atheism, materialism, and voidism have all arisen through the inappropriate use of logic. Thus
in all respects the fruits of jnana are unbeneficial.
Understanding the fruits of bhakti is the last type of knowledge of results. It was previously shown that
bhakti is the inherent quality (svadharma) of the soul. The result of the svadharma is elevation of the
dharma, elevation of its asraya (soul), and purity of the visaya (condition). The principal effect of bhakti is
not the attainment of svarga, mukti, the material body, material mind, the soul in state of bondage, or the
social improvement. Bhakti is causeless, and the natural inclination of the soul.261 The action of bhakti is to
further perfect itself, till it reaches the state of prema. Bhakti tries to lead the conditioned soul quickly from
its miserable state to its proper identity and establish it purely in its real activity. In other words the fruit of
bhakti is only bhakti. Where desire for material enjoyment or liberation exist, bhakti hides itself. Karma and
jnana take shelter of bhakti to give their promised results, but bhakti being independent, though able to give
all results, gives only perfection of svadharma as a result, nothing else.
The final category of pure knowledge is knowledge of contrary ideas. There are four types of contrary
ideas: contrary to the Lord; contrary to svadharma; contrary to the svarupa of the soul; contrary to results
or real goal. When the Lords form, qualities and pastimes combine they manifest the svarupa of the Lord.
To say that He is without form is to propose an opposing description to the Lords eternal form of bliss and
knowledge. Just because he does not have a material form, he is not formless. He has inconceivable
spiritual qualities. To say the Lord is simply all pervasive is to minimize His qualities. Though he appears in
normal size he is simultaneously present in perfect form due to his inconceivable qualities. 262 To say the
Lord is without distinctiveness is to limit him to one quality and minimize him. He is simultaneously with
and without distinctions, due to his inconceivable qualities.
To explain the purpose of the world and the souls by saying that the Lord places the souls in the world for
the improvement of the material world, his own creation, and that the Lord bestows on them happiness
when this task is accomplished is contrary to the Lords inconceivable pastimes. The Supreme Lords every
desire is accomplished; He is full of all powers. If He desires to improve His own creation and make it free
261

The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of
the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme
Personality of Godhead. The minds natural duty is to serve. When that service spirit is engaged in devotional service to
the Personality of Godhead, without any motive, that is far better even than salvation. S.B.3.25.32
The manifestation of unadulterated devotional service is exhibited when ones mind is at once attracted to hearing the
transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyones heart. Just as the
water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material
condition, flows towards the Supreme Lord. S.B.3.29.11-12
262

Unintelligent men, who do not know me perfectly, think that I, the Supreme
Personality of Godhead, Krsan, was impersonal before and have now assumed this
personality. Due to their small knowledge, they do not know My higher nature, which
is imperishable and supreme. I am never manifest to the foolish and unintelligent. For
them I am covered by My internal potency, and therefore they do not know that I am
unborn and infallible. B.G.7.24-25
Persons who have acted piously in previous lives and in this life and whose sinful
actions are completely eradicated are freed from the dualities of delusion, and they
engage themselves in My service with determination. B.G.7.28
The Supreme Personality of Godhead has no beginning and no end, no exterior and no
interior, no front and no rear. In other words, He is all-pervading. Because He is not
under the influence of the element of time, for Him there is no difference between
past, present and future; He exists in His own transcendental form at all times. Being
absolute, beyond relativity, He is free from distinctions between cause and effect,
although He is the cause and effect of everything. S.B.10.9.14

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of wants, He can do that by His will alone. To think that He half-accomplishes his task and then places the
souls there to finish the work is minimizing the Lords position, making him look like an unskillful goldsmith
or carpenter. There are many imperfect theories like this in the world.
Though the Lord is in essence one, He appears differently according to the qualification of the observing
soul. Not accepting that the Lord is one is also a contradiction to the identity of the Lord. 263 Though he is
normally invisible, by bhakti the Lord appears in the deity form. This is the work of the Lords
inconceivable energy. To serve this image of the Lord is the duty of the devotees. However others reject
this and claim the supreme to be formless, without any ultimate form. But to attain this formless entity they
create a false form and worship it. That is idolatry (worship of an unreal god), and the fruits of that worship
are the same.
Some who think themselves more learned reject idolatry and practice yoga thinking of pranava as the bow,
soul as the arrow and brahman as the target. 264 Such a person reasons that the worshippers of idols can see
only an image made of clay and wood, but if they close their eyes they can see within their heart the real
form and concentrate prema upon that. However this argument is not substantial , for though it has some
truth, it has the same fault. If a person has not seen the form of the Lord, then the form he makes in his
mind is also simply an idol. To think that without seeing a person one can make a true representation of him
is not correct. If the worshiper then offers his devotion to that questionable form, it is doubtful whether
person accepts the offering.
However if on seeing a person one takes a photograph, on seeing the photograph and closing the eyes, the
real person will be experienced in the heart. The photograph is able to stimulate a real presence. This is not
idolatry. Scientists will accept that this is an exact method of recollection or reproduction. Understanding
the pranava as the bow and other such methods are but elementary processes; the practitioner can not be
satisfied with this alone. Those preliminary methods which do not culminate in seeing the form of the Lord
are acceptable only for people of lesser qualification.
The person who has seen the Lord meditates constantly on that form in his heart, and reveals the
corresponding deity form for cultivating devotion in the material world. That deity form then acts as a
stimulus for those who see it. That deity form can bestow the highest spiritual goal to the true aspirant. The
lack of form for God propounded by impersonalists is as worthless as the imaginary forms used by the
idolaters. All these minor prescriptions are only useful prior to the attainment of the real goal. It may be
called groping in the dark. All these opinions, contradicting the real form of God, must be rejected.
People blind to the truth, who cannot attain knowledge of the Lords real form criticize deity worship as
idol worship. When the incomplete doctrines of Islam and Christianity and their combination in Brahma
dharma contaminated the minds of those engaged in pure dharma, the new generation lost faith in the
worship of the deity. Sadly enough, no one really considered deeply on the matter before launching such
criticism. From the teachings of Caitanya Mahaprabhu it is understood that a religion without deity worship
263

O Supreme Lord, You are not an ordinary living entity appearing in this material
world as a result of fruitive actvities. Therefore Your appearance or birth in this world
has no other cause than Your pleasure potency. S.B.10.2.39
264
O my Lord, Your devotees can see You through the ears by the process of bona fide
hearing, and thus their hearts become cleansed, and You take Your seat there. You are
so merciful to Your devotees that You manifest Yourself in the particular eternal form
of transcendence in which they always think of You. S.B.3.9.11
My Lord, You are the Supreme Person, beyond material existence, and You are the
Supersoul Your form can be perceived by transcendental knowledge, by which You can
be understood as the Supreme Personality of Godhead. I now understand Your
position perfectly. S.B.10.3.13

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is highly impractical. Deity worship is the highest method of cultivating dharma according to the tenets of
bhakti. Therefore it is necessary to consider the ideas of the critics.
There is a great difference between deity worship and idol worship. The deity is worshipped on the basis of
the Lords eternal form. That form can be seen by the spiritual eye of the soul. Great souls like Vyasa and
Narada and generally all the pure devotees, at the time of intense concentration, see this eternal form of
God endowed with bliss and knowledge. Though their mind they meditate on this form constantly, and as
well, in the exterior world they derive bliss from seeing the deity form, which is a reflection of that eternal
form. This form of the Lord is thus not imaginary or concocted by any individual. Those with no devotion
cannot see this form of the Lord, but it is manifested to the devotee within the deity. The deity form is
directly the form of the Lord and nothing else. Just as in all arts and sciences there is a gross representation
of imperceptible truth, so the deity form is the representation of Gods form for the material eye. That this
deity form is the real representation of the Lord is demonstrated every moment by the result: increase of the
devotees pure devotion. The relation of an electrical device to electricity is shown by a result: generation of
electricity. But what does someone ignorant of electronics think when he sees an electronic device? It is
surprising then that a person who has no devotion in his heart calls the deity form an idol. Those who
worship the deity are thus not idol worshipers.
Who are idol worshiper? Those who worship a form which has no relation with the form of the Lord are
idol worshipers. They are of five types: those who worship matter as God for want of proper knowledge; 265
those who reject matter as insignificant, and think of God as the opposite of matter, and worship that; 266
those who decide that God has no form, but because of the impossibility of concentration on nothing, for
convenience of worship, imagine a material form to be the Lord; and those who imagine a form of God for
purification and progress and meditate on that form; 267 and those who worship themselves as God.268
Uncivilized tribes, worshipers of fire, the Greeks, who worshipped the planets, are examples of the first
type. Those people who have not realized the form of God but have some natural faith in a higher power,
out of ignorance worship the Lord in some bright, shining object. This type of idol worship should not be
criticized, as it is suitable to the ability of those people.
After intensely investigating all types of material knowledge a man thinks by logic that God is an impersonal
state of being opposite to all material qualities. This is the second type of idol worship. Such persons are
265

One who identifies his self as the inert body composed of mucus, bile and air, who
assumes his wife and family are permanently his own, who thinks an earthen image or
the land of his birth is worshipable, or who sees a place of pilgrimage as merely the
water there, but who never identifies himself with, feels kinship with worships or even
visits those who are wise in spiritual truth--such a person is no better than cow or an
ass. S.B.10.84.13
266
When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet
of the Personality of Godhead entered the nostrils of those sages, they experienced a
change both in body and in mind, even thought they were attached to the impersonal
Brahman understanding. S.B.3.15.43
267
Those whose intelligence has been stolen by material desires surrender unto
demigods and follow the particular rules and regulations of worship according to their
own natures. I am in everyones heart as the Supersoul. As soon as one desires to
worship some demigod. I make his faith steady so that he can devote himself to that
particular deity. B.G.7.20-21
268
If someone accepts a fallen conditioned soul as Visnu, Bhagavan or an incarnation,
he commits as great offense. To say nothing of ordinary living entities, even Lord
Brahma and Lord Siva cannot be considered on the level of Visnu or Narayana. If one
considers them as such, he is immediately considered an offender and atheist.
C.C.Madhya 25.78-79

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called impersonalists. But this state of being can have no connection with the real form of the Lord, except
by saying that among the Lords infinite
qualities the quality of non-distinction is one. The Lords form is definitely different from matter, but it is
not opposite of matter in all respects.
Those who take the final realization as impersonal but imagine forms of gods such as Visnu, Siva, Durga,
Ganesa and Surya for practice, do not respect the eternal form of the Lord, but worship imaginary forms.
These are the third type of idol worshipers. Panca upasana is this type of worship. It is difficult to
understand how it is possible to attain that which is devoid of all qualities by taking shelter of things that
have qualities.
Yogis who meditate of an imaginary form of Visnu are examples of the fourth type of idol worshipers.
Some benefits are gained by this, but not realization of the eternal form of the Lord. Those who worship
the self as God are the fifth type of idol worshipers. According to Lord Caitanyas teachings there is no
greater offender than this. However, there is no offense for a person to worship the souls who are worthy of
worship--the devotees of the Lord, since there is understanding of difference between the Lord and the self.
These five types of idol worshipers not only criticize the form of the Lord but they criticize each other as
well. The first type of worshiper, thinking that the all-pervasive nature of akasa is the main feature of God,
rejects the transcendental form the Lord and as well criticize all imaginary or dimensional forms of God.
The purport is that those on the same level of consciousness but holding individual views must quarrel, like
co-wives with different interests at heart. Attached to their own forms of worship, they must condemn all
other forms of worship. The devotee of the Lord, having seen the transcendental form of the Lord, holds
no hatred towards the idol worshipers, for he knows that as long a person does not understand the
transcendental form of the Lord, he cannot help but make imaginary forms, and that, after stretching the
imagination to its limit and understanding that imagination is useless, that person will develop realization of
Gods real form in association with devotees. At that time the disagreement will end.
Realizing all of the misconceptions about the nature of the soul, a person should give up those
misconceptions. When the spiritual soul is placed amidst matter, it is covered by material qualities. The
soul in a material body thinks that he is something other that a pure soul through the process material
designation.269 To think that the soul arises in the womb of its mother, and gradually by cultivation of
dharma he satisfies the Lord so that the Lord gives him a faultless form is a faulty conception of the identity
of the soul. This is taught in Christian, Islamic and Brahmasamaj theology. Others think that the brahman,
under illusion becomes the soul. By meditating on self as brahman they say that ignorance dissipates; the
souls identity disappears and it attains identity as brahman. This is the philosophy of pantheists,
theosophists and abheda brahmavadis. This is also clearly against the real nature of the soul.
269

O best among men, the intelligence of human beings is bewildered by My illusory

potency, and thus, according to their own activities and whims, they speak in
innumerable ways about what is actually good for people. Some say that people will
be happy by performing pious religious activities. Others say that happiness is
attained through fame, sense gratification, truthfulness, self-control, peace, selfinterest, political influence, opulence, renunciation, consumption, sacrifice, penance,
charity, vows, regulated duties or strict disciplinary regulation. Each process has its
proponents.
All the persons I have just mentioned obtain temporary fruits from their material work.
Indeed, the meager and miserable situations they achieve bring future unhappiness
and are based on ignorance. Even while enjoying the fruits of their work, such
persons are filled with lamentation.
S.B.11.14.9-10

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Others say that the individuals are born out of matter by chance, work for their material advancement, and
then die. That is the end. Others say that though this is the end, some influence of their actions remains, by
which others can take benefit. This is the opinion of Carvaka, Compte, Mill, socialists and other atheistic
groups. It is also contrary to the real nature of the soul.
The individual soul for many births experiences karma and suffers. Gradually by instructions on love,
friendship, and renunciation, he becomes purified, and at last attains nirvana. This is the philosophy of
Buddha preached by Sakhyasimha and by the Jains.
By chance the individual appears in the universe, and falls into great suffering. Not obtaining any happiness
in the world, somehow he struggles to survive, and then dies. That is his peace. This is the pessimist
philosophy of Schoepenhauer.
The individual is the combination of prakrti and purusa. The goal is to extinguish the individual. Though the
relation of enjoyer and enjoyed, purusa and prakrti is without beginning, when that is destroyed, all misery
is finished. This is opinion of Sankhya. This is extremely contrary to the nature of the soul.
The Purva mimasa of Jaimini says that the reactions themselves which arise from the actions of the
individual bestow the results. In this there is no room for the liberation of the soul nor the power of God.
A state of freedom from reactions and of unknowable oneness can be attained by first practicing kriya yoga
and later practicing detachment. This is Patanjalis opinion. As mentioned before it is also contrary to the
souls nature.
In the nyaya of Gautama and the vaisesika of Kanada, the soul and the Lord are eternal like the atoms of
matter.270 But the soul is not considered spiritual or conscious. The soul is a particle, mind is a particle.
The soul is said to be a subtle form. Liberation is accepted but that liberation is a type of complete
destruction of the soul, like merging into the brahman.
In Sankaras Vedanta philosophy as well, the soul is not eternal. However, the Vedanta, by its direct
meaning, is full of value. The devotional commentaries of t he Vedanta delineate the pure identity of the
soul. All the philosophies mentioned above are contrary to the real nature of the soul, and should be
discarded.

270

Anyone who wants to establish his own opinion or philosophy certainly cannot
explain any scripture according to the principle of direct interpretation. The
Mimamsaka philosophers conclude that if there is a God, He is subjected to our fruitive
activities. similarly, the Sankhya philosophers who analyze the cosmic manifestation
say that the cause of the cosmos is material nature. The followers of nyaya, the
philosophy of logic, maintain that the atom is the cause of the cosmic manifestation,
and the Mayavadi philosophers maintain that the impersonal Brahman effulgence is
the cause of the cosmic manifestation. ..Of the philosophers mentioned, none really
cares for the Supreme Personality of Godhead, the cause of all causes. They are
always busy refuting the philosophical theories of others and establishing their own.
By studying the six philosophical theories, one cannot reach the Absolute Truth. It is
therefore our duty to follow the path of the mahajanas, the authorities. Whatever
they say should be accepted as the supreme truth. The word of Sri Caitanya
Mahaprabhu are a shower of nectar. Whatever He concludes to be the ultimate truth
is indeed the summum bonum of all spiritual knowledge.
C.C.Madhya 25.49-51, 55-56, 58

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It is also necessary to understand the concepts contrary to svadharma, the real nature of soul. The words
which indicate devotion to the Lord, such as sraddha, nistha, ruci, asakti, rati, anuraga, and priti, are the
svadharma of the soul. Attachment to sinful life, to fruitive ritual, to unsuitable renunciation and to impure
knowledge are all contrary to the svadharma of the soul. As these topics were covered before, by reviewing
them all will be understood.
Understanding those ideas contrary to the real fruits of svadharma is also very necessary. The real fruits of
bhakti were already discussed. Some people consider enjoyment on svarga, or liberation from the material
world (salokya, sarsti, samipya svarupya and sayujya) as the fruits of bhakti. The material enjoyment that
comes from performing bhakti is not considered its real fruit according to bhakti scriptures. Material
enjoyment is not found among the qualities of bhakti previously discussed. Material enjoyment is the result
of karma, not bhakti. Without bhakti however, no practice will yield any result. Thus karma, to attain its
desired fruits, accepts bhakti, but bhakti, after giving the material fruits, disappears. The real conclusion is
that karma gives material enjoyment.
Ignorance is the bondage of the soul. When pure knowledge appears, ignorance disappears and the soul
attains its true identity. This mukti is the fruit of knowledge, not the fruit of bhakti. Salokya, sarsti, samipya
and sarupya are special states of mukti suitable for service,271 but the pure devotees do not desire anything
except service to the Lord. These types of mukti, which are secondary states useful for serving the Lord,
are produced by pure knowledge. Liberation is a condition in which the soul is free from the material
world, but bhakti exists before that state and after that state. Bhakti exists even after the attainment of
liberation. This is the result of bhakti, not mukti. One should not think that the result of bhakti is mukti.
The result of bhakti is bhakti. When desire for enjoyment and liberation remain in the heart, pure bhakti
does not appear. Thus the desire for bhukti and mukti are contrary to the bhakti.
Amongst the five types of knowledge discussed, sense knowledge, moral knowledge, and knowledge of
God are secondary. They relate to the body, mind, the soul in conditioned state and the individual in
society. For the soul this knowledge is incomplete and of little value. Brahma jnana is one branch of
knowledge of God. In some instances it may be a little helpful in sadhana, but by and large it is not useful.
Though these are all types of knowledge, they are inferior. Only pure knowledge is the real knowledge, as
it is a companion to bhakti. When attachment or asakti to a recitation of the qualities of the Lord is
mentioned in relation to the bhava bhakti, it means attachment to pure knowledge. 272 If there is no
knowledge of the pastimes of the Lord, both hearing and reciting the Lords glories is not possible. Though
the Lord appears as a normal person, at the same time he is immeasurable. Yasoda was at first not able to
bind Krsna, who is beyond measure, but because of her devotion, He agreed to become small, and become
bound. This pastime can be appreciated only by pure knowledge. From the perspective of pure knowledge
and bhava bhakti, all the impure types of knowledge broadly labeled as jnana are condemned in the
scriptures of bhakti. Pure knowledge is not part of jnana kanda. Jnana kanda is included in the four types
of inferior knowledge, and thus is to be avoided.
Knowledge has three parts: inquiry, assimilation and taste. For the bhava bhakta, inquiry and assimilation
have been completed previously during sadhana bhakti by understanding the meaning of the devotional
literatures. For the bhava bhakta only the tasting portion of knowledge remains. This tasting portion
271

B.R.S.1.2.55-56
Knowledge of scripture, japa and austerities devoid of devotion to the Lord are like
shaving of the body after it has died. It is merely a decoration for others pleasure.
The dog eater who is purified by the fire of pure devotion is praised by the wise. The
knower of the Vedas who has no faith in the Lord is useless. Therefore the wise
person should study the scriptures very carefully and worship the Supreme Lord with
devotion. Hari Bhakti Sudhodaya
272

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remains even after liberation. In the conditioned state, this taste must remain slightly constricted. For the
liberated soul, the taste takes its place in Vaikuntha. The leaned sages call that place which is devoid of
restriction (vigata kuntha) for the tasting portion of knowledge Vaikuntha. The taste for pure knowledge or
realization of the Lord, indifference to those things incompatible with bhakti, and attraction for the Lord
are all simultaneously present in the heart of the bhava bhakta. They are one substance. Where bhakti
becomes factual, pure knowledge (realization of the Lord in full) and detachment also function as servants;
at the stage of bhava bhakti, pure knowledge and yukta vairagya are not independent items. Along with
bhava, they arise as natural results and serve bhakti. 273 Where they are absent, bhava is also absent. Those
symptoms of bhava that may appear in that case are but a reflection of bhava or imitation of bhava. That
will be discussed in the next chapter.
Chapter Five part four
Rati
Whether bhava bhakti arises from sadhana bhakti or from the mercy of the Lord or His devotee, in any case,
it is nourished only by the association of Krsnas devotees. 274 If that bhava bhakta happens to commit
offense against the devotee, the priceless treasure of rati gradually decreases and disappears, or takes on
inferior qualities. This is very unfortunate. Therefore it is very essential that the bhava bhakta or the any
bhakta is careful to associate with devotees in love and avoid committing offenses against them. By that
association anartha nivrtti takes place in sadhana bhakti, and bhava is nourished in bhava bhakti.
Sometimes it seems that the priceless treasure of rati is visible in persons other than devotees of the Lord.
Pure rati of the Lords devotee must be understood properly. Not to speak badly of other persons or
groups, for the satisfaction of devotees who have asked this question, reply is here given. Unavoidably,
what is said here will be contrary to the practices of some groups. Please excuse us. By great fortune, the
jiva attains rati at the stage of pure devotion. It is impossible to teach rati to others through writing books,
and thus this book was written for those with faith in pure bhakti. If by chance other groups read this it is
not our fault. If by good fortune, they agree with the conclusions, then it is all the better. If they disagree,
then they should give the book to someone else, and not be offended with us.
According to the abheda brahmavadis, brahman is without qualities. For worship, they must take support of
some form, as it cannot be worshipped directly. The individual soul is endowed with qualities, so he cannot
help but perform worship involving qualities. Because of this, at the first stage the person, being influenced
by qualities, should worship an imaginary form. Gradually the mind becomes fixed, and then he can utilize
jnana and vairagya to search out the qualitiless brahman. Sankaracarya, the main proponent of abheda
brahmavada has in his book Aparoksanubhuti advised that if a person practices the nine principles of
detachment, discernment, control of mind, control of senses, indifference, tolerance, faith, conclusion and
desire for liberation, and deliberates deeply, he will attain knowledge of what to do. To master these nine
practices he advises that following the duties of ones varna and asrama, practicing austerity and pleasing
Hari are the three activities which will qualify him for the nine practices mentioned above. Pleasing Hari
means worshipping devatas endowed with material qualities. Prakrti, Surya, Ganesa, Siva and Visnu are the
273

Thus by not engaging in the service of the modes of material nature but by
developing Krsnas consciousness, knowledge in renunciation, and by practicing yoga,
in which the mind is always fixed in devotional service unto the Supreme Personality of
Godhead, one achieves My association in this very life, for I am the Supreme
Personality, the Absolute Truth. S.B.3.25.27
274

By serving the feet of the spiritual master, one is enabled to develop transcendental
ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy
of the Madhu demon and whose service vanquishes ones material distresses.
S.B.3.7.19

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five types of devatas endowed with material qualities.275 As the five devatas are worshipped differently,
tantras giving the method of worshipping each were written. Their import is that by worshipping these
devatas the mind develops concentration. By practice, this concentration can be done without an object,
and it finally yields a realization of non distinction (nirvisesa). When this realization becomes deeper, there is
realization that the self is brahman.
The advaita vadis say that brahman is the only substance or reality. Everything else is insubstantial, unreal.
The devatas who are the object of worship during sadhana are also unreal. In the final stage of nirvisesa,
these devatas do not exist. The devatas are imaginary, mental creations only. The deity forms as well are
imaginary. Thus Kali, Surya, Ganesa, Siva and Visnu are all imaginary. Astanga yogis and those who
worship the five forms are of the same ideology; they are all brahma vadis and take liberation as the final
goal. Though they understand that the devata they worship are false and imaginary, they still worship them.
The symptoms of rati or bhava that they display during worship they call rati. During festivals they shiver,
sweat, change color, shed tears and dance in ecstasy. Though these are symptoms of rati, it is not the
unmotivated rati and faith that has been described previously in this book.276
How many types of rati are there? Five types are seen: pure rati, shadow rati, reflected rati, material rati,
and fake rati. Pure rati is called atma rati, bhagavati rati, cid rati, and bhava in the scriptures. That function
by which the soul in its pure state is connected with the Lord is called rati. At that stage there is rati
towards no other object except the Lord. The quality of rati is its exclusive devotion. Softness, smoothness,
joy, taste, attachment are but different states of rati.
The slight appearance of this pure rati is called shadow rati. 277 Because of its meagerness, it is described as
inferior, and it remains like this as long as the situation persists. But it creates happiness and removes
sorrow. This chaya rati is experienced in association of devotees and while engaged in sadhana bhakti. It is
not fixed, but fickle. Through association with devotees even common people may experience chaya rati.
By good fortune, this shadow of pure rati appears in the heart of the individual, for once this has occurred,
the person can experience higher and higher stages. This is not real bhava but a resemblance. By the mercy
of the pure devotees, very quickly this chaya rati can become real rati or bhava. but if there is offense
against the devotees, this chaya rati disappears.
Due to association with devotees, the rati in the heart of the devotee gets reflected in the heart of the
abheda brahmavadis and the worshipers of imaginary devatas. The ecstatic symptoms that the seekers of
liberation display during kirtana or festivals after seeing the ecstasy of the devotees is called reflected. The
symptoms of rati in these devata worshipers usually occurs in this way: experiencing that the goal of
liberation is too difficult to attain by the methods given by their spiritual leaders, they express their
difficulties to their imaginary devatas by showing signs of rati. From this they experience the enjoyment of
the their final goal, a small portion of happiness of liberation. Both shadow rati and reflected rati are but
resemblances of rati (ratyabhasa); they are not pure rati. Pure rati will only appear in the person who has
accepted the eternal form of the Lord, and practices real devotion. As the worshipers of imaginary devatas
do not believe the soul is itself eternal, there is no receptacle or shelter for rati. For them there is ultimately
no particular form for the Lord, because their final goal is non difference from God, where there is no object
to which rati is directed. Thus their rati may be called a reflection of pure rati, 278 or may be a form of
material rati, or even false rati.

275

Hari Bhakti Sudhodaya

B.R.S.1.3.41-43
277
B.R.S.1.3.49-56
278
B.R.S.1.3.46-48
276

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Where the shelter of rati, the individual soul, is considered to be temporary, and the object of rati, the
Supreme Lord, is considered to be without particular identity or formless, the rati must also be temporary, a
name sake, false, material or reflected. If the worshipers of five deities realize, by chance, or by
understanding the import of the teachers words, or by development of ruci, that the object of worship is an
eternal form and that the soul is his eternal servant, there will be a partial manifestation of rati. The rati of
worshipers of Visnu, Siva, and Ganesa gradually becomes directed towards real knowledge and finally
directs itself to Krsna. By meditation on the sun, the rati directed towards the sun gradually attains shelter
of Narayan situated in the sun. The rati of worshipers of prakrti, gradually transcending the meditation on
sakti, takes shelter of the Lord endowed with all powers. Krsna says in the Bhagavad Gita that those
people who worship the devatas are actually worshipping Krsna but without following the proper rules. 279
At last they attain Krsna. The import is that as long as there is some conflicting element pertaining to the
asraya of rati or the subject of rati, rati does not manifest fully. After rati gradually develops through
cultivation over many births, the discordant elements regarding soul and the Lord disappear. At that point it
is possible to attain bhakti to Krsna. Of course, association with devotees is the cause of this development.
There are many examples of material rati in the world, particularly in those people addicted to liquor,
women, assets and food. When Urvasi leaves, King Yayati gives up his life. Romeo gives up his life for
Juliet. Many examples like this may be found in fiction. These are signs of rati, but what kind of rati? When
the spiritual soul becomes conditioned and thinks himself material, his svadharma, rati to the Lord,
becomes distorted along with the soul. Giving up the Lord as object of rati, the person takes matter as the
object of rati , and then displays symptoms of rati. The forms used by the worshipers of imaginary devatas
amongst the impersonalists are also all material. The effect that arises from material rati towards the
material object hold good for the rati directed to the imaginary devatas. In hearing about Gullivers
adventures, the reader identifies with him, experiences the happiness and sorrow the Gulliver feels, and
show symptoms of rati. It is not surprising then that the worshipers, on hearing the pastimes of their
devata, also exhibit symptoms of rati. One old woman listening to the Ramayana became overwhelmed
with grief on hearing of Ramas departure for the forest. When others asked her the reason she replied that
her goat had wandered into the forest and never returned. On hearing the story of Rama she remembered
her goat and began to weep. Therefore understand that none of the people that cry in the name of
worshipping the Lord have pure rati, and among them, many are acting out of material rati. This material
rati may in special cases be a reflection of pure rati in which the brahmavadis and the worshipers of
imaginary devatas then manifest all symptoms of rati.
The above four types of rati may also be deceitful. The unfaithful wife may show signs of material rati to
avoid making her husband suspicious. With a desire to enjoy the offerings of the deity, especially goat meat,
many low worshipers will display signs of rati. This is an example of deceitful rati, or cheating. With the
desire for favors from guru, fame among the devotees, faith from the common people, or to receive respect
at large gatherings, many people pretend to have rati for the Lord, and exhibit dancing, sweating, tears,
choking of voice, shivering and occasionally the symptoms of bhava. But in their heart there is no sattvika
vikara (transformations due to purified existence).280
Those who do not give proper respect to real rati for the Lord, due to the fact that there are many other
types of rati in the world, are in a lamentable state. It is possible however that without performing any
sadhana, a person may suddenly develop rati for the Lord. In this case, it should be understood that in
many previous lives he performed sadhana but due to some obstacle rati did not appear. When the obstacle
279

Those who are devotees of other gods and who worship them with faith actually worship only
Me, O son of Kunti, but they do so in a wrong way. B.G.9.23
280
Certainly that heart is steel-framed which, in spite of ones chanting the holy name of the Lord
with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs
stand on end. S.B.2.3.24

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is removed, the covering on rati is removed and it then suddenly appears. At that time the devotee develops
appreciation for the Lord and detachment for all else. 281
Chapter Six part one
Prema bhakti
When bhava or rati attains depth or thickness it is called prema.282 When prema appears, the heart becomes
tender or soft, and moreover there arises exclusive possessiveness of the Lord. When rati develops
qualification for enjoying pastimes with the Lord, it can be called prema. At the stage of rati there is also
possessiveness, but this possessiveness does not have the mood of exclusiveness.283 Pure rati also has the
Lord as the subject, but it is not reached the stage where only the Lord and nothing else is the subject.
When such a condition arises, that rati takes on a form suitable for enjoying Krsnas pastimes. Rati which is
suitable for rasa is prema. The rati previously mentioned is the seedling of prema, but it is not suitable for
rasa because it does not have exclusive possessiveness of Krsna.284 Rati when it matures as prema becomes
a fixed mood (sthayi bhava). Without sthayi bhava, rasa is not possible. If rasa is called prema, it is only the
beginning stage of prema.
Prema has two types. When bhava, by constant internal service using various angas of bhakti ascends to
the highest level, is called prema generated from bhava.285 The internal elements of bhava were previously
shown. When prema arises simply from associating with the Lords form, it is called prema due to mercy.
Prema derived from bhava has two types: prema from vaidha bhava286 and prema from raganuga bhava.287
Prema due to mercy has two sources: from the association of the Lord, and from association with a
devotee fixed in prema, which brings the person to bhava, after which he achieves the association of Krsna
or serves the different angas of bhakti to achieve prema. The prema that results from mercy has two types:
prema endowed with the awareness of the majesty of God (mahatmya jnana yukta prema), and unalloyed
prema (kevala prema).
Prema which arises by following the path of rules and regulations is endowed with awareness of the
majesty of God (mahima jnana yukta prema).288 Some people called it sneha bhakti.289 By this prema, the
soul attains sarsti, sarupya, samipya and salokya, types of liberation. But even being liberated, the soul
serves the Lord in those particular states. The prema arising from sadhana of raganuga usuallly brings
about exclusiveness to the Lord (kevala prema),290 but if during practice of raganuga, there is still some
attachment to the vaidha (rules) it does not become kevala prema. However, if during practice of raganuga
a tinge of vaidha remains due to habit rather than attachment, then that develops into kevala prema.
281

B.R.S.1.3.57
B.R.S.1.4.1
283
An exclusive attachment to Visnu,, a mixture of possessiveness and love, is called
bhakti by Bhisma, Prahlada, uddhava and Narada.
Pancaratra
284
B.R.S. 1.4.3-4
285
B.R.S.1.4.5
286
By chanting the holy name of the Supreme Lord, one comes to the stage of love of
Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and
he gradually becomes very much attached to a particular name and form of the
Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very
loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is
indifferent to public opinion. S.B.11.2.40
287
Padma Purana
288
B.R.S.1.4.15
289
Pancaratra
290
B.R.S.1.4.14
282

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When the soul attains prema, he has fulfilled his full potential, and has full satisfaction.291 All contamination
of evil is finished. There is no higher attainment than prema for the soul. Compared to prema, liberation is
small and temporary. Amongst all the various by-products of prema, liberation is one of them. Though
prema arises after being in contact with matter for so long, there is no longer any consciousness of matter.
The life of the prema bhakta is devoid of material contamination and fully Krsna conscious. Rules, like
glowworms when the sun arises, become hidden with the daybreak of prema. For the prema bhakta, even
the material world appears as Vaikuntha, the spiritual world.
Chapter Six part two
Stages in the Development of Prema
It is necessary to know the stages of development from practice to the final achievement of human life. The
gradual development has nine stages: faith, association, devotional action, purification, steadiness, taste,
attachment, bhava and prema.292 A life without morality is animal life. Life which increases sense happiness
by progress in material science and mechanics through intellectual power is demonic. All is temporary and
insignificant. Though the moral people follow rules for controlling body and mind, because it is devoid of
thoughts of future life and devotion to God, their life is worthless and unfulfiling for the soul. In moral life
with theism, though there are thoughts of after life and worship of God, those activities are impure, minor
and unsatisfying. The soul cannot remain bound to that stage of existence. The life of the impersonalist is
very repulsive and misdirected. Devotional life is the only life.293
The Supreme Lord is everything, the creator of all, and controller of all. It is beneficial to have an
attachment to Him. Whatever else is beneficial is dependent on this attachment. Independent efforts or
knowledge are very small and limited. They do not make the Lord satisfied. Selfless devotion to the Lord is
necessary. The soul is the eternal servant of the Lord. Association with matter is the degradation of the
soul. This association has arisen because of incompetence. The cause of this misfortune is disrespect for the
Lord. The soul himself is the maker of this bondage. The Lord is the souls creator. The world is not false;
though true it is not eternal. The world serves as a prison for punishing the incompetent souls. But the
291

B.R.S.1.4.17
B.R.S.1.4.15-16
293
And when the hogi engages himself with sincere endeavor in making further progress, being
washed of all contaminations, then ultimately, achieving perfection after many, many births of
practice, he attains the supreme goal. A yogi is greater than the ascetic, greater than the
empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a
yogi. And of all yogis, the one with great faith who always abides in Me, thinks of Me within
himself, and renders transcendental loving service to Me--he is the most intimately united with
Me in yoga and is the highest of all. That is My opinion. B.G.6.45-47
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a
friend, is in Me, and I am also a friend to him. Even if one commits the most abominable action, if he is engaged in
devotional service he is to be considered saintly because he is properly situated in his determination. He quickly
becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes. O
son of Prtha, those who take shelter in Me, though they be of lower birth--women, vaisyas and sudras--can attain the
supreme destination. How much more this is so of the righteous brahmanas, the devotees and the saintly kings.
Therefore, having come to this temporary, miserable world, engage in loving service unto Me. B.G. 29-33
A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of
Brahma, and if he becomes more qualified, he can approach Lord Siva. A person who is directly surrendered to
Lord Krsna, or Visnu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Siva
and other demigods attain these planets after the destruction of this material world. S.B.4.24.29
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control.
I cannot be thus controlled by those engaged in mystic yoga, Sankhya philosophy, pious work, Vedic study, austerity
or renunciation. S.B.11.14.20
292

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Lord is kind. To deliver the soul from the suffering he experiences, the Lord repeated tries to take him out
of his miserable condition. He is anxious to see the soul make personal efforts to qualify himself, so that He
can bestow to Him the sweet nectar of His eternal pastimes. If the Lord desired, He could deliver
everyone, but, as His inconceivable pastime, He desires and wills that the soul strives for devotion. The
father can give the undeserving son all his wealth, but he derives more pleasure from making the son
qualified and then giving him the wealth. This is the result of the Lords affection. To be the servant of the
Lord is most beneficial for the soul. It is the best.
This conviction is called sraddha or faith. When there appears firm faith in the Lord and devotion, and faith
in the individuals weakness, such statements as mentioned above flow from the mouth of the faithful
person. In analyzing faith, it will be apparent that all other types of faith discussed before are included
within resolute faith in the Lord. Caitanya Mahaprabhu has called this faith the seed of the creeper of bhakti.
Examining the lives of devotees, it will be found that some have developed faith by studying the scriptures
impartially. Many have developed faith by association with devotees and hearing their teachings. Others
have developed faith in bhakti after performing duties according to varnasrama and developing a repulsion
to taking material results. Others have developed faith through disgust for speculative knowledge. Others
have developed faith suddenly. There is no specific rule for the development of faith. Faith, the seed of the
creeper of bhakti, is above the rules. Therefore it was said that faith develops in the fortunate soul. The
end of action according to varnasrama duties (karma) and the appearance of faith are simultaneous.294
When faith has arisen, the person becomes anxious. By habit he is controlled by evil. Thinking of how to
dissipate the evil, he takes shelter of the feet of the devotees. He begins to search out devotees with great
longing, and by Krsnas mercy he attains their association. This is the first sign of development of prema. 295
In that association he beings to carry out devotional activities such as hearing and singing the glories of the
Lord, and remembering the form, qualities and pastimes of the Lord. With practice of bhakti according the
five divisions mentioned previously, the root of the problem, sense pleasure and desire, becomes
submissive to bhakti. Though the sins still remain in the body, desire is given up. This is the second stage in
attaining prema.296 By cultivating devotion, gradually attachment to material pleasure, sinful conduct,
violence, greed and other material habits decrease; he becomes free of material desire. This the third stage,
clearing the sins (anartha nivrtti). In this state all other attachments cease. Faith becomes faith in the Lord.
As long as the sins remain, faith cannot be steady. To the extent that sins are extinguished, faith turns into
steadiness (nistha). This is the fourth stage in attaining prema.
Attaining steadiness, he performs his devotional activities and takes association with more care. By this, the
sins are further reduced and steadiness turns to joy. This is called taste or ruci. 297 This is the fifth step. With
taste for Krsna established, everything else becomes tasteless.
294

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional
service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the
Vedic injunctions. S.B.11.20.9
295
In the association of pure devotees, discussion of the pastimes and activities of the Supreme
Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating
such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is
freed, and his attraction becomes fixed. Then real devotion and devotional service
begin.S.B.3.25.25
296
O twice-born sages, by serving those devotees who are completely freed from all vice, great
service is done. By such service, one gains affinity for hearing the messages of Vasudeva. Sri
Krsna, the Personality of Godhead, who is the Paramatma in everyones heart and the benefactor
of the truthful devotee, cleanses, desire for material enjoyment from the heart of the devotee
who has developed the urge to hear His messages, which are in themselves virtuous when
properly heard and chanted. S.B.1.2.16-17

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When ruci becomes more intense, along with greater destruction of sin, asakti appears. Asakti is still within
sadhana bhakti. Sadhana has become perfect. The person feels successful. This is the sixth stage.
When asakti becomes full it is called bhava, rati or the seedling of prema. The heart becomes soft. This is
the seventh stage. 298
When bhava attains exclusive possessiveness of Krsna it is called prema. It is a state of permanent emotion
suitable for rasa.299
The devotees performing sadhana bhakti should always be attentive to the condition of their devotion,
perceiving the state yesterday and the improvement made today. If he perceives that after some days no
progress has been made according to the stages given above, he must understand that some offense must
have been committed. Having diagnosed that offense, he should give up that offense and correct the harm
done by association of devotees. Continuously cultivating bhakti and praying to Krsna , he should be
careful that the offense does not occur again. Those who do not care to examine their progress will
advance very slowly due to the unseen obstacles they have created. Devotees, take special precaution in
this matter!
Chapter 6 part three
Chanting the name in aspiring for Prema
Prema is the goal of the soul. By nourishing bhava, prema manifests. The soul, fixed in favorable attitude
towards Krsna, elevates himself gradually and finally approaches the temple of prema. Prema has two
stages: aspiring for prema and attainment of prema. Having attained prema there is no further attainment.
There is only Krsna rasa, and nothing else at that stage. In the aspiring stage there are two types of
devotees: those who derive bliss from following the proper conduct and those who derive bliss from
preaching. Some derive bliss from both activities.300 Proper conduct refers to listening about the Lord;
preaching prefers to glorifying the Lords name.

297

..Thus being engaged, I became purified in heart, and at that time the very nature of the
transcendentalist became attractive to me. O Vyasadeva, in that association and by the mercy of
those great Vedantists, I could hear them describe the attractive activities of Lord Krsna. And
thus listening attentively, my taste for hearing of the Personality of Godhead increased at every
step. S.B.1.5.25-26
298
Thus during two seasons--the rainy season and autumn--I had the opportunity to hear these
great-souled sages constantly chant the unadulterated glories of the Lord Hari. As the flow of my
devotional service began, the coverings of the modes of passion and ignorance vanished.
S.B.1.5.28
As soon as irrevocable loving service is established in the heart, the effects of natures modes of passion and
ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in
goodness, and he becomes completely happy. S.B. 1.2.19
299
raso vai sah rasam hy evayam labdhanandi bhavati
The Lord is rasa. Attaining the rasa, the jiva becomes blissful.
Taittiriya Upanisad
300
Some behave very well but do not preach the cult of Krsna consciousness, whereas others preach but do not behave
properly. You simultaneously perform both duties in relation to the holy name by your personal behavior and by your
preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world.
C.C.Antya 4.102-103

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In the aspiring stage, the prema bhakta is dedicated solely to Krsna. His general symptom is complete
surrender (saranagati).301 In the Bhagavatam and the Gita there is profuse glorification of the surrendered
soul. Without such exclusive surrender, what to speak of prema, even bhava does not appear. This
surrender accepts only those things favorable to prema bhakti. The devotee avoids those things unfavorable
for prema. The devotee thinks of Krsna as his only protector. He does not seek protection by any other
means, or through any other person. He has faith nowhere else. Krsna is his sole maintainer. Of that he
has no doubt. He also sincerely feels himself to be very fallen. He is convinced that he can do nothing; no
one can do anything except if Krsna desires.302
The fully surrendered devotee exclusively takes shelter of the Lords name, though there are many other
angas of bhakti. He derives satisfaction from hearing and remembering the name. No type of worship is so
pure and directly spiritual as the name. In the Hari Bhakti Vilasa, among all the devotional activities, there
is most glorification of the chanting and remembering the Lords name. It is stated in scriptures that there is
no difference between Krsna and His name, for the name is spiritual by nature. The full spiritual form of
Krsna endowed with all rasa appears in the name.303
Whoever wants to receive realization of Krsnas form and the names form, must strive to understand their
spiritual nature. As long as he does not understand their spiritual nature, he cannot become expert in
worship of the Lord. Then how can he attain the goal of his sadhana? Realization of spiritual nature
(svarupa) of Krsna and his energies is the only cause of advancement in worship. 304 Let us consider at
little.
It has already been explained, and supported with scriptural evidence, that the soul is a spiritual particle, the
abode of Krsna is spiritual, and Krsna is the spiritual sun, Krsna bhakti is the spiritual nature of the soul, and
Krsnas name is spiritual rasa incarnate. Here will be discussed the spiritual realities in relation to the
aspirants of prema. By performance of devotional activities, spiritual bliss will appear in the heart. Brahma
jnana, a realization of pure spirit, has no attraction because there is absence of pleasure derived from
spiritual entities and spiritual activities. 305
The Vedas, the incarnation of the Lord for delivering the fallen people of Kali yuga, are considered to be
proof (pramana). In the Vedas nine topics are presented as fact (prameya). This subject has been
301

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
B.G.18.66
Simply take shelter of Me alone, for I am the Supreme Personality of Godhead, situated within the heart of all conditioned
souls. Take shelter of me wholeheartedly, and by My grace be free from fear in all circumstances. S.B.11.12.15
302
anukulasya sankalpah pratikulya vivarjanam
raksisyatiti visvaso goptrtve varanam tatha
atma niksepa karpanye sad vidah saranagatih.
Padma Purana
303
nama cintamani krsna caitanya rasavigrahah
purnah suddho nitya muktobhinnatvan nama naminoh
Padma Purana
304
Liberation is easily attainable by knowledge and enjoyment is easily available by
performance of pious activities like sacrifice. However bhakti is very difficult to
achieve by thousands of such practices. Padma Purana
305
My Lord, the transcendental bliss derived from meditating upon Your lotus feet or
hearing about Your glories from pure devotees is so unlimited that it is far beyond the
stage of brahmananda, wherein one thinks himself merged in the impersonal
Brahmana as one with the Supreme. Since brahmananda is also defeated by the
transcendental bliss derived from devotional service, then what to speak of the
temporary blissfulness of elevating oneself to the heavenly planets, which is ended by
the separating sword of time? Although one may be elevated to the heavenly planets,
he falls down in due course of time. S.B.4.9.10

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elaborated on in the Bhagavatam. It is stated conclusively in the Vedas that the soul is a spiritual particle,
like a particle of sunlight in relation to the sun, the Supreme Lord. 306 Krsna and the soul are both spiritual
but Krsna is the independent being, like the sun, and the soul is his dependent, like the particle of light.
Krsna is the Supreme Lord. The soul is his eternal servant. Krsna lives in the spiritual world, Goloka, which
is purely spiritual. This spiritual world is called Vaikuntha. 307 In the Vajasaneya Upanisad, the pure spiritual
quality of Krsnas form is shown.308 That the Supreme Lord or Supreme Brahman Krsna is endowed with
energies or powers (sakti) is described in the Svetasvatara Upanisad.309 Bhakti as spiritual taste has been
described in the Mundaka Upanisad. There it states that those who understand Krsna as the life of all
entities give up dry speculation and pursuit of knowledge and enjoy the pastimes of God (atmakrida).310
Knowing the Lord by pure knowledge, the wise man cultivates pure bhakti (prajnam). Whoever acts in this
manner is called brahmana. Whoever does not know this and dies is worthy of lamentation. Whoever

306

yathagneh ksudra visphlinga vyuccaranti evam evasmad atmanah sarvani bhutani

vyucccaranti. tasya va etasya purusasya dve eva sthane bhavatah, idam ca paraloka
sthanam ca sandhyam tritiyam svapna sthanam.
As small sparks emanate from a fire, so all the souls emanate from the Supreme Soul.
The souls have two places, this world and the spiritual world, and a third place the
border between them.
Brhad Aranyaka Upanisad 2.1.20
307
divye pure hy esa samvyomny atma pratisthatah
The Lord is situated in a spiritual city in the sky.
Mundaka Upanisad 2.7
308

Such a person must factually know the greatest of all, who is unembodied,
omniscient, beyond reproach, without veins, pure and uncontaminated, the selfsufficient philosopher who has been fulfilling everyones desire since time immemorial.
Isopanisad 8
nityo nityanam cetanas cetananam eko bahunam yo vidadhati kaman
He is the eternal among all eternals; he is the chief consciousness among all
consciousnesses. He is the chief among many, who fulfills the desires of the living
entities.
Katha Upanisad
309

parasya saktir vividhaiva sruyate svabhaviki jnana bala kriya ca

There are various natural energies of the Supreme Lord such as jnana, bala and kriya.
Svetasvatara Upanisad 6.8
310

prano hy esa yah sarva bhutair vibhati vijanan vidvan bhavate nativadi
atma krida atma ratih kriyavan esu brahma vidam varisthah
The Lord is the life of all living beings. The wise man who knows this Lord does not
speak of other things. he is absorbed in the pastimes of the Lord. He is the best
among the knowers of Brahman.
Mundaka Upanisad 3.1.4

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knows this is a brahmana, or in other words, a Krsna bhakta or vaisnava.311 The real nature of bhakti has
been described in this way.
Oh Maitreya, the atma is to be seen, heard, meditated on, concentrated on. When the atma is seen, heard,
meditated on and realized, all else is known. This atma or Krsna, is dearer that sons and wealth because
this Lord is dwelling within all beings. However attached we are to material objects, whatever they may
be, we do not hold affection for them in themselves. All objects are dear only because of attachment to the
spirit, the Lord, within them.312
Brhad Aranyaka 4.5.6,8
The eternal relationship of the soul with atma, Krsna, is called prema, love. Prema is a pure spiritual
reality.
What is the relation between the phenomenal world and spiritual reality? If there is proper knowledge, then
true devotional wisdom prevails. But often, by trying to search out the true nature of spirit, man goes
astray. By a particular process of logic one may conclude that the spiritual realm must be exactly opposite
of the material world. By further use of logic, rejecting spiritual form, one may imagine that the supreme is
some ambiguous, imperfect semi-spiritual substance. This brahman, without form, without change, without
motion, without qualities, without love, is an indescribable substance, like a flower in the sky. Unable to
know the name, form, activities and qualities of this spiritual thing, a person becomes inactive. In this way,
dry speculative knowledge has created a great obstacle for the souls. This is known from the discussion
between Vyasa and Narada in the Bhagavatam.313
Limited by a realization of the supreme as a shining spiritual substance which is but a dim shadow of pure
spiritual reality, it is certain that a person cannot know the enjoyable spiritual pastimes of the Supreme
Spirit. Brother, please advance further! Pierce the spiritual effulgence and enter the spiritual world! There
you can see the Supreme Brahman and his spiritual activities. Taste the sweetness of the indivisible Lord.
Do not treat spirit like a dry piece of wood. Mundaka Upanisad says that people knowledgeable of spirit
know that the pure Supreme Brahman, untouched by the mode of passion, resides in a pure spiritual
(golden) abode.314 By transcendental light, surpassing the material light, the Lords name, form, qualities
311

tam eva dhiro vijnaya prajnam kurvita brahmanah etad aksaram gargy avidivasmal
lokat praiti sa krpano tha ya etad aksaram gargi viditvasmal lokat praiti sa
brahmanah
The wise man, having this prajnam is a brahmanah. Not knowing the indestructible
Lord, if a person passes from this world, he is a miser. If he passes from the world
knowing this, he is a brahmana.
Brhad Aranyaka 3.8.4
312

atma va are drastavyah srotavya mantavyo nididhyasitavyo maitreyyatmani khandare

drste srute mate vijnate idam sarvam viditam.
tad etat preyah putrat sreyo vittat preyo dyasmat sarvasmat antarataram yad ayam
atma
na va are sarvasya kamaya sarvam priyam bhavati. atamanas tu kamaya sarvam priyah
bhavati
Brhad Aranyaka 4.5.6,8
313
Knowledge of self-realization, even though free from all material affinity, does not
look well if devoid of a conception of the Infallible. What, then is the use of fruitive
activities, which are naturally painful from the very beginning and transient by nature,
if they are not utilized for the devotional service of the Lord? S.B.1.5.12
314
hiranmaye pare kose virajam brahma niskalam

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and activities are revealed. The sun, moon, stars, lightening and fire of this world are not suitable for that
world. A spiritual light reveals that spiritual world. Though we think of the sun and moon as illuminators,
they are only dull reflections of the spiritual light. This is extensively explained the description of
Brahmapura in the Chandogya Upanisad. The spiritual world illumined by spiritual light is the model for the
material world. It is not an inferior model, it is a pure ideal. Everything there excels in giving happiness.
The inferior reflection of the spiritual world is the material world. The spiritual light is reflected grossly as
the material illuminators like the sun and subtly as the light of material knowledge of the mind, intelligence
and false ego. The material sun is perceived by the gross senses as light. And the material knowledge is
appreciated by the astanga yoga process, revealed through the subtle mind, intellectual and false ego
purified through astanga yoga. All these are the instinctive acts of vision by the soul in bondage.
By Naradas instruction, Vyasa adopted spiritual vision through his soul and was able to see perfectly the
name , form, qualities and pastimes of the Supreme Lord. 315 He could understand as well the shadow of the
superior energy, maya. He could understand how maya throws the soul into illusion, and thereby corrupts
the intrinsic spiritual nature of the soul. He understood that the soul could achieve his own pure identity by
direct spiritual vision developed through bhakti. Then he wrote the Srimad Bhagavatam to reveal the
spiritual activities of the Lord. The corruption of the soul is twofold: mistaken identity of the soul and
mistaken identity of Krsna. By these mistakes, the soul becomes adverse to Krsna and enters the path of
action and reaction in the endless cycle of illusion. This produces a world of happiness and distress. When
all the material attempts of logic born from material knowledge, through practice of astanga yoga (karma
marga) and sankhya yoga (jnana marga) cease and the soul takes shelter of pure bhakti yoga, all truths
become illumined by the light of pure knowledge revealed through the spiritual vision of the soul. The soul
then regards all material happiness as useless, and Krsna prema appears. Krsna, the spiritual sun, bestows
his mercy. Except for this mercy, there is no way to destroy the misconceptions and attain elevation of the
soul.316
Faith is the root cause of spiritual vision on the path of pure bhakti. At the proper auspicious time, Vyasa
began to doubt the efficacy of karma kanda and dry speculative knowledge. Vyasa then asked his guru, I
have understood all the knowledge given by you, but why is my soul still unsatisfied? Son of Brahma,
please tell me what is the cause of this condition? In great anxiety I am asking you this question.317
taccubhram jyotisam jyotis tadvad atma vido viduh
na tatra suryo bhati na candra tarakam na vidyuto bhanti kutoyam agnih
tam eva bhantam anubhati sarvam tasya bhasa sarvam idam vibhati
That place is situated in a golden covering. It is the most efffulgent of all shining
things. Those who know the Lord know this. In that place there is no sun, no moon, no
stars, no lightening and no fire. Everything shines because of the light of brahman.
Mundaka 3.9.10-11
315
Thus he fixed him mind, perfectly engaging it by linking it in devotional service,
without any tinge of materialism, and thus he saw the Absolute Personality of
Godhead along with His external energy, which was under full control. Due to this
external energy, the living entity, although transcendental to the three modes of
material nature, thinks of himself as a material product and thus undergoes the
reactions of material miseries. The material miseries of the living entity, which are
superfluous to him, can be directly mitigated by the linking process of devotional
service. But the mass of people do not know this, and therefore the learned
Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth.
S.B.1.7.4-6
316
nayam atma pravacanena labhyo na bahuna srutena
yam evaisa vrnute tena labhyas tasyaiva atma vivrnute tanum svam
The Lord cannot be understood by speaking, nor by hearing. One can attain Him when
the Lord himself chooses. He chooses him as his own person.
Mundaka 3.2.3

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Narada replied, Oh Vyasa, with the same clarity that you have explained the four goals of artha, dharma,
kama and moksa in the Puranas, Vedanta Sutra, and Mahabharata, you have not attempted to explain the
spotless spiritual pastimes of the Supreme Lord. Because of this you are not feeling satisfaction. You have
made a great mistake in overemphasizing varnasrama dharma as the duty of the conditioned soul. If a
person gives up his material dharma and worships the Lord in devotion, and then falls from that position,
what is the loss? If a person stays steady in his dharma but does not worship the Lord, what does he really
gain?318 From this instruction it may be understood that there is no other method than worshipping the
Supreme Lord in devotion. By worshipping the Lord who is the shelter of the name, the soul achieves
everything. 319
Vyasadeva attained spiritual perception through bhakti yoga. This samadhi is called natural because for
the spirit soul devotion to Krsna is very easy and natural. Because it is the eternal nature of the soul, it is
called the souls natural dharma. The process is as follows.
The individual finally realizes that he can never attain service to Krsna, his real nature, by following the
path of karma, either through the eighteen types of sacrifice or through the subtle sacrifice of astanga yoga.
And he realizes that he cannot attain it through either the feeble knowledge which aims at a vague spiritual
substance or material knowledge gained by efforts of the mind.320 Seeing no alternative, he cries for the
mercy of the devotees, Oh Krsna, deliverer of the fallen souls! I am your eternal servant, I have fallen in
the material ocean, and am suffering. Oh Lord, be merciful and give me the shelter of the dust of your lotus
feet. At that moment the merciful Lord places him at his feet and comforts him.
Constantly hearing, chanting and remembering the Lords name, with tears in his eyes, he attains the stage
of bhava. Krsna, sitting in the heart, removes all obstacles and material desires, purifies the heart, and then
mercifully offers the devotee his own prema. At this point if the person has no mood of surrender
(saranagati), he may proudly make his own attempts to attain the goal and in the process dry up his heart.
In this way he is deprived of prema. The devotee should be careful to bring Krsna into his heart with
humility and full surrender. At that time, attempts at material logic become wiped out completely, the
spiritual eye opens, and he sees the Lord as He is. If he avoids bad association and takes good association
by further devotional activities his mind becomes fixed, and following the progression from steadiness
(nistha) he attains bhava. The person of crooked heart will go the opposite way.321
317

All you have said about me is perfectly correct. Despite all this, I am not pacified. I
therefore question you about the root cause of my dissatisfaction, for you are a man of
unlimited knowledge due to your being the offspring of one who is self-born. S.B.1.5.5
318
One who has forsaken his material occupations to engage in the devotional service
of the Lord may sometimes fall down while in an immature stage, yet there is no
danger of his begin unsuccessful. On the other hand, a nondevotee, though fully
engaged in occupational duties, does not gain anything. S.B.1.5.17
319
O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who
are free from all material desires, those who are desirous of all material enjoyment,
and also those who are self-satisfied by dint of transcendental knowledge. S.B.2.1.11
Devotional service, beginning with the chanting of the holy name of the Lord, is the
ultimate religious principle for the living entity in human society. S.B.6.3.24
320
tad vijnanartham sa gurum evabhigacchet samit panih srotriyam brahma nistham
Carrying fuel wood in ones hands, one must approach a guru fixed in the Lord,
conversant with the scriptures and well behaved, in order to gain knowledge of God.
Mundaka Upanisad 1.2.12
321
..The Lord can be easily pleased by spotless devotees who resort exclusively to Him
for protection, though the unrighteous man finds it difficult to propitiate Him. S.B.
3.19.36

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The person in the stage of attaining prema with a sincere heart constantly chants Krsnas name in the
association of devotees. He does not have any taste for any other anga of bhakti. Because the name quickly
produces an intense concentration of the mind, all the results of yama, niyama, pranayama, dhyana ,
dharana and pratyahara are achieved. Without performing the stages of astanga yoga, by the mercy of the
name, the mind achieves complete stillness, which is the goal of yoga. As the mind becomes purified, the
splendors of the spiritual world gradually being to appear. He experiences such happiness that all other
happiness achieved by any other process becomes just a drop in comparison with the ocean of prema. He
desires no other wealth than the mercy of Krsna. 322
The name of Krsna is a spiritual substance. There is no knowledge, austerity, meditation, fruit,
renunciation, sense control, pious act, or goal as great as that of the name. The name is the supreme
liberation. The name is the supreme destination. The name is supreme peace. The name is the supreme
situation. The name is supreme devotion. The name is supreme intelligence. The name is supreme love.
The name is the supreme remembrance. This the devotee believes with conviction. The name is the souls
reason for existence. The name is the Lord of the soul. The name is the most worshipable object. The
name is the supreme guru.323
In the Vedic scriptures the spiritual nature of the name and its supreme position is described.
Oh Lord, we worship you, knowing your name is supreme. In worshipping the name, there is no rules. The
name is superior to all ritualistic activities. It is a spiritual substance. It is self-illuminating. From the name
of the Lord arose all the Vedas. We can perform expert worship of the name, which is none other than the
supreme brahman. The name is easier to understand than the soul. The name is the excellence of
knowledge. It is practice (sadhana) and the goal of practice (sadhya). You and your lotus feet are
worshipable. We bow down to your lotus feet. For attaining the highest benefit the devotees take up the
name, discuss it and glorify it loudly. They know your name is completely spiritual. On hearing your name
being glorified, the devotees take up the singing your name, and become purified. The name is eternal. The
name is the mother of the Vedas, a concentration of eternity, bliss and knowledge. Oh Visnu, as we are able
to glorify you by the mercy of the name, we will worship only the name. 324
Caitanya Mahaprabhu has glorified the name in his Sistastaka. The progressive steps in chanting the name
are given in those verses. When the devotee gives up offenses and chants the name, he has the symptoms
described in the third verse. Chanting the name with unmotivated devotion is described in the next verse.
Confession to the Lord is presented in the next verse. The last two verses indicate how the devotee as a
resident of Vraja must worship as a follower of Radha in the mood of meeting and separation. There is so
much glorification of the name in the scriptures that if they were all to be included in this book, it would
Those of crooked heart cannot continue the course of bhakti, whereas those who have
imperfect worship but are sincere cannot have success. Bhakti Sandarbha 153
322
Persons who are actually intelligent and philosophically inclined should endeavor only
for that purposeful end which is not obtainable even by wandering from the topmost
planet down to the lowest planet. As far as happiness derived from sense enjoyment is
concerned, it can be obtained automatically in course of time, just as in course of time
we obtain miseries even though we do not desire them. S.B. 1.5.18
323
Agni Purana
324
om asysa jananto nama cid viviktena mahas te visno sumatim bhajamahe om tat sat
om padam devasya namasa vyastah sravasyavasrava apannamrttam namani cid
dadhire yajniyani bhadrayas te ranayas tam samdrstau
om tam ustotarah purvam yathav ida rtasya gartam manusa pipartan asya jananto
nama cid vivktena mahas te visno sumatim bhajamahe
sruti

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expand to the size of Hari Bhakti Vilasa. Therefore with out saying more about the glories of the name, the
procedure for intensive chanting the name will be described.
However the persons on the stage of aspiring for prema should remember a few things before engaging in
intensive chanting. He should be convinced that Krsnas form, his name, his service, and his associates are
all eternally pure and spiritual. Krsna, his abode, his associates for pastimes are all free of material energy
and spiritual. There is nothing material in performing service to Krsna. Krsnas throne, house, garden,
forest, the Yamuna, and all other objects are spiritual, non-material. They should know that this faith is not
the blind faith of the material world, but the supreme, eternal truth. The true identity of all these things do
not actually appear in this world, but rather reside in the heart of the pure devotee.
In this world, the result of sadhana of the name is realization of the real nature of the spiritual world
(svarupa siddhi). Whoever realizes this quickly gives up the body and attains the spiritual world (vastu
siddhi) by the grace of Krsna. In this world, only a shadow of that stage of existence can be experienced.
The preliminary stage is liberation,325 and the final stage is prema.
Chapter six part four
System for cultivating the name
Understanding the real nature of the complete spiritual realm is called svarupa siddhi, or realization of
relationship, sambandha jnana. If the relationship is realized, the process of cultivating prema and goal,
prema itself, can be obtained. Krsnas spiritual abode, name, qualities, and pastimes are all particular
aspects of realization within prema. In the Prasna Upanisad the process of cultivating the name is
described.326 Krsna appears in this world through his name. Though the name is made of a serious of
syllables, by the power of the name, the syllables become Krsna himself.327 The name and the person
designated by the name being non-different, Krsna descends from Goloka Vrndavana in the form of the
name. Thus the name of Krsna is the first knowledge that a person can have of Krsna. If a person is
determined to attain Krsna, he should then take shelter of the name. Gopala Guru Goswami, the dear
disciple of Svarupa Damodara Goswami, has written concerning the name in Hari Namartha Nirnaya.
In the Agni Purana it says:
Whoever chants the words Hare Krsna Hare Krsna Krsna Krsna Hare Hare even negligently will
achieve the goal without doubt.
In the Brahmanda Purana it says:
Whoever chants Hare Rama Hare Rama Rama Hare Hare is free from all sin.
325

Liberation is the permanent situation of the form of the living entity after he gives
up the changeable gross and subtle material bodies. S.B.2.10.6
326
rgbhir etam yajurbhir antariksam sa samabhir yat tat kavayo vedayante
tam omkarenaivayatanenanveti vidvan yat tac cantam ajaram amrtam abhayam param ceti
tesu satyam pratisthitam brahmano nama satyam
The wise men know the Lord through the rg, yajur and sama verses. The learned man attains the Supreme Lord, the abode
of peace, without old age, death or fear, by syllable om, which is a the base and shelter of the Lord. The absolute truth is
situated in these things. The name of brahman is identical to the absolute truth. Prasnopanisad 5.7.
327
Omkara is everything. Omkara pervades everything. Meditating on omkara the wise man does not lament. He is a
muni who knows omkara, not others.
Omkara is the avatara of the Supreme Lord in the form of sound. This means that the name of the Lord and the Lord are
non-different. in the :surety is says: The name om is nearest to the Lord. Since the person who chants this name
surpasses fear of material existence it is called tara.
Bhagavat Sandarbha 48

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Caitanya Mahaprabhu has combined these together. Issuing from his lips the words hare krsna drown
the world in prema. By the Lords order, may those words be ever victorious.
Caitanya Mahaprabhu in the Caitanya Caritamrta and Caitanya Bhagavat has taught his followers to chant
these sixteen words Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama
Hare Hare. Gopal Guru Goswami has also explained the meaning of these sixteen words.
By chanting the name Hari all the sins are destroyed (harati). Just as fire burns even if touched by accident,
if by accident a person chants the name Hari all sin is burned up. This name reveals the real form of the
Lord with all his bliss and knowledge, and destroys ignorance and its effects. This is the meaning of the
word Hari. Or the word Hari can mean he who takes away (harati) the three miseries of material
existence from all living entities. Or it can mean he who attracts (harati) the minds of all living entities
through hearing and speaking about his transcendental qualities. Or it can mean he who attracts the minds
of all the avataras and people by his sweetness and beauty which is greater than that of a million cupids.
The word Hari becomes Hare in the vocative case, the form of address. Or according to Brahma
Samhita, the person who attracts the mind of the Lord by ideal love, Radha, is called Hara. In the
vocative case this also becomes hare. According the agamas the root krs and the suffix na form the
word krsna, which means the person who attracts, who is personification of bliss. He is the Supreme
Brahman, the Supreme Lord. Krsna has the same form Krsna in the vocative case. In the agamas it is
also stated that by the utterance of the syllable ra all sins are driven away and in order to prevent them
from returning the syllable ma is added, as if closing the door. Also the puranas it is stated that the
person who enjoys with Radha eternally is called Rama. This refers to Krsna. The meanings of these names
will be discussed again later.
The devotee at the stage of aspiring for prema performs chanting and remembering, while counting. He
cultivates the spiritual form in the name through the meaning of the words while chanting. By constant
chanting, very quickly all sins will disappear and the heart will become spotless. By constant chanting in
namabhasa the transcendental name will appear naturally in the purified heart.328
There are two types of chanters, those practicing (sadhaka) and those who have attained perfection
(siddha). The practitioners are again of two types, the preliminary and continuous. The preliminary
practitioner starts to increase his chanting, until he constantly chants without break. When that is attained,
it is called continuous. The preliminary devotee does not have a taste for chanting because of the bitter
contamination of ignorance, but by constantly chanting rounds on tulasi beads, the devotee attains the
continuous stage, where respect for the name grows. At that stage, the person does not want to give up
chanting the name. By constantly chanting with respect, a taste for the name is born. At that time, sin, the
seed of sin or desire, and the root, ignorance, are destroyed.
During the preliminary stage the devotee must eagerly strive to chant without offenses. It is absolutely
necessary. This will happen only by avoiding bad association and taking instructions from the devotees. 329
When the prelimiary stage is past, with constant chanting, taste for the name and compassion for the living
328

The holy name, character, pastimes and activities of Krsna are all transcendentally sweet like sugar candy. Although
the tongue of one afflicted by the jaundice of avidya cannot taste anything sweet, it is wonderful that simply by carefully
chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at
the root. Upadesamrta 7
329
Nevertheless, until by firmly practicing devotional service to Me one has completely eliminated from his mind all
contamination of material passion, one must very carefully avoid associating with the material modes, which are produced
by My illusory energy. S.B.11.28.27
Self-controlled persons who are attached to the Supreme Lord Sri Krsna can all of a sudden give up the world of material
attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order
of life, by which nonviolence and renunciation are consequential. S.B.1.18.22

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entities increases. There is no need of assistance from karma, jnana or yoga. If their effects are still strong,
they help the practitioner in maintaining his bodily existence. By chanting the name with concentrated mind
in association of devotees, in a short time the heart becomes pure and ignorance is destroyed. As much as
ignorance is destroyed, yukta vairagya and sambandha jnana make their appearance, and make the heart
even more pure. This has been verified again and again by the learned devotees.
By chanting the name while understanding its meaning and praying to Krsna with tears in the eyes,
gradually, by Krsnas mercy, the chanting will advance. If this method is not followed, it will take many
lifetimes to reach perfection, as with karma and jnana.
Those who chant are of two types: bhara vahi (load bearer) and sara grahi (essence drinker). Those who
are attached to the material world, to bhukti and mukti, become taxed with the heavy burden of trying to
attain dharma, artha, kama, and moksa. They do not know about the essence which is prema. Thus these
people, though they labor hard, do not become spiritual elevated by the chanting. Those who understand
the essence aim for prema and very quickly attain their desired end. These are the devotees aspiring for
prema. They will very quickly attain prema and become natural paramahamsas, drinking the nectar
continuously. If the load-bearer learns to appreciate the essence, then he too can quickly become an
aspirant of prema.330
On the strength of performing many actions favorable to devotion over many lifetimes, faith in the process
of bhakti eventually arises. This faith, through association of devotees, yields taste (ruci). By chanting in
the association of pure devotees, sadhana bhakti directed towards prema arises. If, by the mercy of those
pure devotees, he accepts the correct practice of chanting, very quickly he comes to the stage of aspiring
for prema.
If however, he takes instruction from a mixed devotee or a semi-devotee, it will be difficult for him to
attain prema. He cannot become a fully surrendered devotee. As sinful impressions still influence him, he
does not appreciate the pure devotees; crookedness appears and his heart becomes deceptive. In this
condition the practitioner must spend many births as a neophyte, a kanisthadhikari. Though the
kanisthadhikari has faith, it is very tender, swayed often by temptations. The devotees and guru with whom
he associates are of the same type. In order to remove the fickleness from the heart he must learn the
process of deity worship from an authorized guru. By performing this deity worship a long time, faith in the
name will develop. When faith in the name develops, he starts chanting the name in good association.331
There is a different process for those fortunate souls who have exclusive faith in the name of Krsna from the
beginning of life. By Krsnas mercy they take shelter of a guru fully experienced with the potencies of the
name.332 Caitanya Mahaprabhu has defined the qualities of such as guru. 333 Although there is no absolute
330

Surrendered souls, even from groups leading sinful lives, such as women, the laborer class, the mountaineers and the
Siberians or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches
of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional
service. S.B.2.7.46
331
Mantras are actually composed of the names of the Supreme Lord. Mantras are distinct from the name because they
include the word namah and have special powers which are given by the rsis and the Lord Himself. However, the names
of the Lord in themselves, being independent, are even able to bestow the highest goal of existence, Krsna prema. Thus
the names are more suitable than mantras.
Bhakti Sandarbha 284
332
The devotee of Visnu or Krsna who bestows knowledge is guru. He is worthy of
worship like Visnu Himself. Being knowledgeable of scripture, he should be worshipped
by body mind and words. If he teaches just one verse about the Lord, His spiritual
name, qualities and pastimes, he is worshipable. Narada Pancaratra, Bhakti Sandarbha
710

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necessity of a diksa guru for learning about the name, 334 having some one who can teach the name is also
natural. The syllables of the name can be obtained from anywhere, but the deep truths about the name are
revealed by the mercy of a pure devotee guru. By the mercy of guru, a devotee can surpass the stage of
namabhasa and protect himself from offenses.
He who take up chanting seriously is, from the beginning, a madhyamadhikari, as he has understood the real
spiritual nature of the name. He practically has no namabhasa, and may be considered an aspirant from
prema. He expresses prema to Krsna, friendship with the pure devotees, mercy to the new devotees, and
indifference to those who are inimical to the Lord or his deity form. Because the kanisthadhikari cannot
judge the comparative qualification of devotees, he is in a pitiable condition. The madhyama adhikari
aspiring for prema, by treating three types of vaisnavas in three different ways, very quickly comes to the
stage of having achieved prema (premarudha).335 The madhyamadhikari is worthy of association.
The madhyamadhikari increases his chanting day and night till he chants 174 rounds a day. The chanting
gives him such bliss that he cannot exist without it. Though he cannot count his rounds while sleeping and
performing other bodily functions, he chants at those times without counting. He mediates on the meaning
of the names as described by Gopala Guru Goswami, and gradually all the sinful tendencies of man become
subdued. Then he experiences the names true nature, filled with supreme bliss. 336 When the names nature
becomes clear, Krsnas spiritual form appears along with the name. With the presence of the pure name in
his chanting, along with Krsnas presence, the material modes are vanquished and pure sattva, that is, all
Krsnas non-material qualities appear. According to the purity of the chanting, and the appearance Krsnas
form, and qualities together with the name, the Lords pastimes will appear by the Lords mercy in the pure
heart of the devotee who has awakened his natural spiritual vision. When the tongue glorifies the Lord with
counted or uncounted names, the mind sees Krsnas form, the heart perceives Krsnas qualities and the soul
in trance sees Krsnas pastimes.337
333

Whether one is a brahmana, sannyasi or a sudra--regardless of what he is--he can become a spiritual master if he knows
the science of Krsna. C.C.Madhya 8.127
334
na diksam na ca satkriyam na ca purascaryam manag iksate
mantroyam rasanaspg eva phalati sri krsna namatmakah
Mantras composed of Krsnas names give results without diksa, and other purificatory rites required for receiving mantras.
Sridhara Swami
335
A devotee who faithfully engages in the worship of the Deity in the temple but does
not behave properly toward other devotees or people in general is called a prakrta
bhakta, a materialistic devotee, and is considered to be in the lowest position.
S.B.11.2.47
An intermediate or second-class devotee called madhyama adhikari offers his love to
the Supreme Personality of Godhead, is a sincere friend to all the devotees of the
Lord, shows mercy to ignorant people who are innocent and disregards those who are
envious of the Supreme Personality of Godhead. S.B.11.2.46
One should mentally honor the devotee who chants the holy name of Lord Krsna, one
should offer humble obeisances to the devotee who has undergone spiritual initiation
and is engaged in worshipping the Deity, and one should associate with and faithfully
serve that pure devotee who is advanced in undeviating devotional service and whose
heart is completely devoid of the propensity to criticize others. Upadesamrta 5
336
Yat tattvam sri vigraha rupena caksuradav udayate tad eva nama rupena vagadav
iti sthitam tasman nama naminoh svarupabhedena tat saksatkare tat saksatkara eva
The devotee realizes through the name by the voice etc. whatever he realizes of the
Lord in the form of the deity with his eyes. The name and Krsna are understood to be
the same.
Bhakti Sandarbha 101
337
First one must purify the heart by hearing the name. After purification, there will
arise the form of the Lord by hearing of the form of Krsna. When the form manifests
itself, then qualities of Krsna manifest. After the name, form and qualities have

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There are five states of advancement for the practitioner of the name: sravana dasa, varana dasa, smarana
dasa, apana dasa and prapana dasa.338 Sravana dasa is that blissful stage when a person hears from a
qualified guru about sadhana and sadhya. At that time the devotee hears about how to chant without
offense,339 how to chant for achieving perfection, and how to become qualified for the name. At this stage
the devotee develops continuous chanting of the name.
When the devotee becomes qualified to receive the set of beads strung with prema derived from chanting
the name, when the disciple with great satisfaction receives from the lotus feet of the guru the pure process
of chanting and worshipping, and when the guru imparts his spiritual energy into him, he is said to have
come to the varana dasa.
The activities of remembering the name are five: smarana (remembering, dhyana (concentration), dharana
(meditation), dhruvanusmrti (absorption) and samadhi (trance). This constitutes smarana dasa. When
remembrance of the name, concentration on the form, meditation on the qualities, absorption in the
pastimes and finally entrance into the pastimes with taste of Krsna rasa in a trance-like state, are all
accomplished the person reaches apana dasa. In the stages of smarana and apana the devotee practices
remembrance of Krsnas pastimes which recur daily in eight parts of the day. When he becomes deeply
absorbed in this, he attains svarupa siddhi, attainment of his spiritual form. 340 These devotees are called
natural paramahamsas.
By the mercy of Krsna when the devotee leaves his material body he becomes an associate in Vraja pastimes
in his spiritual body. That is called vastu siddhi. This is the final result of chanting the name. It is called
prapana dasa.
Should all the aspirants for prema (premaruruksu) leave family life and take sannyasa? A person should
accept whatever asrama he judges as favorable for practice leading to prema_it may grhastha, vanaprastha
or sannaysa asrama. If one asrama is unfavorable he should give that up. 341 Examples of householders
among Lord Caitanyas associates are Srivas Pandita, Pundarika Vidyanidhi, and Ramananda Raya. At the
same time they were natural paramahamsas. In more ancient times also, there are many examples of
householders, such as Rbhu, who were paramahamsas. However, Ramanuja Acarya, Svarupa Damodara
Goswami, Madhavendra Puri, Hari Dasa Thakura, Sanatana Goswami and Raghunatha dasa Goswami,
finding grhastha asrama unfavorable for chanting, gave it up and accepted sannyasa asrama.
Chapter six part five
manifested, the pastimes of the Lord also manifest.
Bhakti Sandarbha 256
338
Dhyanacandra
339
When a diseased eye is treated with medicinal ointment it gradually recovers its
power to see. Similarly, as a conscious living entity cleanses himself of material
contamination by hearing and chanting the pious narrations of My glories, he regains
his ability to see Me, the Absolute Truth, in My subtle spiritual form. S.B.11.14.26
340
A person who gives up all fruitive activities and offers himself entirely unto Me,
eagerly desiring to render service unto Me, achieves liberation from birth and death
and is promoted to the status of sharing My own opulences. S.B.11.29.34
Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in
full surrender and always hear and chant about His activities, which are most
wonderful and auspicious. S.B.8.3.20
341
Even if one is liberated, he nevertheless accepts the body he has received according
to his past karma. Without misconceptions, however, he regards his enjoyment and
suffering due to that karma the way an awakened person regards a dream he had
while sleeping. He thus remains steadfast and never works to achieve another
material body under the influence of the three modes of material nature. S.B.5.1.16

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The goal of the devotee aspiring for Prema

When the devotee, by the mercy of guru and Krsna, obtains the seed of the devotional creeper, or faith
in the principles of bhakti, he should with great care see that the creeper bears fruit. Mahaprabhu used
one simile to teach this to Rupa Goswami at Prayaga. 342 The person performing sadhana or practice
plants the seed of bhakti in his own heart. His heart is described as a field. Before planting a seed in the
field, it is necessary first plough the field to make suitable for sowing and raising the plant. The
fortunate soul receives from the true guru instructions to give up the quest for material enjoyment,
liberation and yogic powers. By following the instructions carefully the devotee cleans the field. This is
the result of association of devotees. He will consider himself lower than a blade of grass and become
more tolerant than a tree. Without pride, he gives respect to all living entities. Having developed this
nature, he is qualified for the name.343 This practice is like preparing the field for planting. As if
subduing a wild horse, the devotee must trick the mind into submission.344 This is called yukta vairagya.
This is helpful in gaining advancement in chanting; dry renunciation is not useful.
The creeper of devotion gradually grows by the watering process of hearing, chanting, remembering and
other devotional activities. The spiritual nature of the creeper is that it cannot be limited to the material
world. In an instant, the creeper transcends the fourteen material realms, crosses the Viraja, pierces the
effulgence of brahman and arrives in the spiritual world. The nature of a spiritual substance is that it
transcends the material realm. When the devotee achieves real knowledge of the spiritual world and his
own identity by overall effort and eagerness, that knowledge leads the soul and the creeper to the
spiritual realm beyond matter, and then to Goloka Vrndavana, in the upper portion of the spiritual sky.
Attaining the desire tree of Krsnas lotus feet, the creeper spreads out and bears the fruits of prema. In
this place the gardener continuously waters the plant with hearing and chanting. Once the creeper has
crossed over the Viraja there is no fear of it decaying. As long as the creeper is bound in the material
world made of prakrti, mahattattva, ahankara, form, taste, smell, touch, sound, the five knowledge
gathering senses, the five senses of action , the mind, earth, water, fire air ether, goodness, passion and
ignorance, there are obstacles to its growth. When it attains the spiritual world, by the strength of its
own nature, it cannot be broken or cut, and it ascend higher.
As long as it is in the material realm, the gardener must be careful of two things. Firstly he must be
careful to avoid offense to vaisnavas, for, like an elephant in the garden, it will squash the creeper.345 To
prevent this he must build a wall built of strong chanting apart from the worldly people and shelter of
342

C.C.Madhya 19.151-168
Sistastaka 3, Upadesamrta 1
344
Whenever the mind, being concentrated on the spiritual platform, is suddenly
deviated from its spiritual position, one should carefully bring it under the control of
the self by following the prescribed means. S.B.11.20.19
345
Being situated in his original Krsna conscious position, a pure devotee does not
identify with the body. Such a devotee should not be seen from a materialistic point of
view. Indeed, one should overlook a devotees having a body born in a low family, a
body with a bad complexion, a deformed body, or a diseased or infirm body. According
to ordinary vision, such imperfections may seem prominent in the body of a pure
devotee, but despite such seeming effects, the body of a pure devotee cannot be
polluted. It is exactly like the waters of the Ganges, which sometimes drought in the
rainy season are full of bubbles, foam and mud. The Ganges waters do not become
polluted. Those who are advanced in spiritual understanding will bathe in the Ganges
without considering the condition of the water. Upadesamrta 6
343

(It is vaisnava aparadha if a person sees fault in the pure devotee due to low birth,
previous mistakes, accidental mistakes, bodily disfigurement, the influence of previous
mistakes, conduct contrary to smarta rules, improper conduct, old age or sickness.)

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devotees. This menace will be prevented by a association of pure devotees. Secondly, the bigger the
plant grows, the more the likelihood that weeds will spring up along with the creeper due to bad
association. Desire for enjoyment, desire for liberation, committing sinful activities, duplicity, deceit,
cheating, violence, self acquisition, desire for respect, desire for position and many other weeds may
grow in the garden.346 By the water of hearing and chanting, these weeds may grow in size and stunt the
growth of the creeper of devotion. All these weeds start from association with people inclined to
material enjoyment and liberation. It is commonly seen that the devotee falls from his position due to
bad association. Therefore the gardener according to the instructions of the guru, must cut down all
such weeds as soon as they grow up. By doing this the main plant, the creeper of bhakti will quickly
grow and enter the spiritual world Vrndavana. There the fruit of prema ripens and there the gardener
remains and relishes the fruit. Taking support of this creeper the particle spirit soul gardener attains the
desire tree of the lotus feet of Krsna. Serving that desire tree, the gardener tastes the fruit of prema, the
goal of human life.
The aspirant for prema following the above method of chanting, hearing and remembering the name,
becomes pure in heart and attains bhava. Along with the appearance of bhava, the devotee becomes
qualified for rasa. In Krsnas pastimes all rasas are supremely sweet. Santa, dasya, sakhya and vatsalya
all have their particular excellence. Corresponding to their different qualities, the devotees enter a
particular rasa. According to Mahaprabhu, madhura rasa is most worshipable. For this rasa, there must
be loyalty to Radha, otherwise there will be no taste. The form of eternity, knowledge and bliss is the
supreme entity. Krsna is the form of eternity and knowledge and Radha is the form bliss. Radha and
Krsna are thus one entity, but to distribute rasa they take two forms. Radha and Candravali are the best
among all the gopis and Radha is the best of all.347
It was observed in the discussion about raganuga sadhana bhakti that the person who is greedy for the
mood of the inhabitants of Vraja performs his sadhana following after them with devotion. Thus the
aspirant for prema must learn the process for gaining entrance to the eternal pastimes of Radha and
Krsna by the mercy of his guru. The devotee aspiring for madhura rasa , by meditating on his identity as
a gopi, attains entrance to the entourage of Radha. One should not think that it is impossible that a
person performing sadhana with a male body can be a gopi in his meditation. All souls are the marginal
energy of Krsna. Male and female of the gross body are illusory conceptions, which originate in the
subtle body. The eternal pure body of the soul is spiritual, without a distinction of male or female. 348
This spiritual body has free will, and is impelled by pure desire. When a particular spiritual sentiment
arises in relation to Krsna, it produces a male or female body for the soul. In santa rasa, the body is
neuter. In madhura rasa all the souls have pure female forms, who worship one male, Krsna.

346

Mana siksa, Raghunatha Gosvami

tatrapi sarvatha sresthe radha candravality ubhe
tayor api ubhayor madhye radhika sarvathadhika
Ujjvala Nimalamani
348
balagra sata bhagasya satadha kalpitasya ca
bhago jivah sah vijneyah sa canantaya kalpate
naiva stri na puman esa na caivayam napumsaka
yad yac chariram adatte tena tena sa raksyate
If one divides a tip of hair into a hundred parts and again into a hundred parts he can
understand the size of the jiva. The jiva is not woman, nor man, nor neuter, but
covered by various material bodies.
Svetasvatara Upanisad 5.9.10
347

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Which rasa the soul has is determined by the souls innermost tendency of taste. When faith in the
chanting process arises, according to his taste he will gravitate to his own rasa. Determining that rasa,
the guru will give him suitable initiation for carrying out his worship.
Prema predominated by madhura rasa is described in the Brhad Aranyaka Upanisad. 349 Krsna is the all in
all of madhura rasa, but only by the mercy of Radha can a person attain relationship with Krsna in this
rasa. Having attained the mercy of guru, if the devotee remembers the pastimes of Radha and Krsna
while recollecting the mood of Caitanya Mahaprabhu, the feeling of madhurya will appear. Even though
the continuous sadhaka dwells in a material body in the material world, by internal process he will
meditate on his eternal spiritual body by the mercy of guru. Through continuous meditation on serving
Radha Krsna in their daily eightfold pastimes, he will finally identify completely with that spiritual
body.350 That is called svarupa siddhi, attainment of spiritual body.
The aspirant should meditate as follows: I am a follower of Lalita in the entourage of Radha; I am the
follower of Rupa Manjari; I live in Yavat grama, with a wonderful body full of knowledge and bliss,
impelled by strong desire, overflowing with rasa; my complexion is bright gold; a youthful servant of
Radha and Krsna. For practicing this meditation on spiritual form there are eleven items of identity:
name, form, age, cloth, relationship, entourage, order, service, parakastha, palyadasi and abode. 351 The
devotee should continuously meditate on his spiritual form endowed with these eleven particular details,
until he achieves complete identity with it. From this identity will arise a clear realization of his eternal
service. Living in the material world continues only by habit, and only until death. He will consider
protection, maintenance and nourishment of his body only insofar as they are favorable for his practice.
When the devotee has a greed for practicing raganuga, he should request his guru. The guru, after
examining the devotees taste, will determine his particular type of worship and instruct him all about his
spiritual body. According to this revelation, the devotee aspiring for prema, should live near the guru in
order to obtain all knowledge of the subject, and then, residing in his own place, he should with great
effort and eagerness, practice his worship. By continuously remembering the identity equipped with
name and form given by the guru, he will attain identity with it. This identity is called svarupa siddhi or
atma jnana. The stages of glorifying and remembering Krsnas name, form, qualities and pastimes which
349

Covered by the mode of ignorance in material nature, the living entity is sometimes
a male, sometimes a female, sometimes a eunuch, sometimes a human being,
sometimes a demigod, sometimes a bird, an animal and so on. In this way he is
wandering within the material world. His acceptance of different types of bodies is
brought about by his activities under the influence of the modes of nature.
S.B.4.29.29
tad yatha priyaya striya samparisvakto na bahyam kincana veda nantaram evayam
purusah
prajnanenatmana samparisvakto na bahyam kinca veda nantaram
As a man embraced by a woman loses consciousness of outside and inside, so a person
embraced by the Lord loses consciousness of outside and inside.
Brhad Aranyaka
350
B.R.S. 1.22.93, Bhajana Paddhati by Dhyanacandra
351
One should take the name of a manjari. One should take a form which is suitable
for serving Radha, that is an attractive body of a gopi. The age may vary, but the gopis
during the kaisora age, thirteen years, is famous. According the body, the gopi should
have attractive colored cloth such as blue and various ornaments. The relationship is
that of the served and the servitor. The gopi is always subservient to the group she
identifies with. the orders are those given by the leader of the group. The service may
be waving camara, fan etc.
Bhajana Paddhati Dhyanacandra

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were mentioned becomes at this time fully manifest. The purpose of all these practices is enter into the
eternal name, form, qualities and pastimes of Radha and Krsna by forming a relationship with them,
through meditation on ones own spiritual identity.
When the creeper of devotion crosses the Viraja, pierces the brahman and ascends to the lotus feet of
Krsna in Goloka Vrndavana at the top of the spiritual world, the devotee, gardener, climbing that
creeper of bhakti also enters into the spiritual world. Some devotee writers have said that svarupa
siddhi means taking birth in the house of a cowherd in Vraja, before the completion of sadhana. This is
not untrue. This is understood to be the second birth before the final attainment of vastu siddhi by the
devotee. Attaining in this way a body of a gopi, the devotee attains pure second birth, or apana dasa.
When the devotee at this stage gives up the material body, the devotee progresses from svarupa siddhi
to vastu siddhi. With the full blossoming of remembrance of Krsnas name, form, qualities and
pastimes, the devotee attains eternal Vrndavana. The subtle difference between the manifest Vrndavan
on earth and Goloka Vrndavana,352 can be understood from Sanatana Gosvamis Brhad Bhagavatamrta.
It has been described that in the transcendental world there are no modes of passion or ignorance, or
goodness mixed with them. There is no passage of time. There is no influence of maya. 353 Krsna and his
associates live there eternally. How can this be? We see that though Krsnas abode is situated above
brahman, it is the place of eternal pastimes taking place during eight parts of the day. Distinctions, place
and time are present there. How astounding! From the Vedas and Puranas, it is understood that
whatever exists in the material world exists as well eternally in the spiritual world, but without any
blemish. The material world is but a reflection of the spiritual world. In this world everything is
contaminated by the touch of maya. But in the spiritual world, because maya and the modes of nature do
not exists, everything is faultless. Everything there is in the pure mode of goodness. Time and place
have this quality. Krsnas activities are beyond maya, beyond the three modes of nature, nirguna. To
nourish the rasa of the pastimes there is faultless time, place, space, water and other elements. Thus in
that spiritual time, without the influence of material time, Krsna performs pastimes in eight periods of
the day: at the end of night, in the early morning, in late morning, at noon, in the afternoon, at dusk, in
the evening, and in the night. The succession of Krsnas pastimes taking place during periods of day and
night nourish the unbroken rasa.
Whatever pastimes occur by Krsnas eternal will in Gokula Vrndavana (on earth) also occur in Goloka
Vrndavana. In the Padma Purana it is written that Narada asked his guru Sadasiva, Oh Lord, I have
heard everything that I wanted to know, but now I wish to hear about the supreme path of bhava. Lord
Siva said, Oh Narada, all of Krsnas servants, friends, mother and father, and his beloved gopis possess
all good qualities. They are all eternal. Whatever pastimes of the spiritual world have been described in
the Puranas are also present eternally in Vrndavana on earth within the cycle of material time. Going to
and coming from the forests or pastures and herding cows with his friends are the same in both places.
But the killing of demons that occurs in the earthly pastimes is present in the spiritual world only as a
conception for nourishing the rasas. That thought takes an active form of killing demons in the pastimes
of the material world. Krsnas gopis give pleasure to Krsna in secret with the belief that they are the
352

yatha kridati tad bhumau golokepi tathaiva sah

adah urdhvataya bhedor anayoh kalpita kevalam
The Lord enacts his pastimes on this earth as He does in Goloka. The differences of the
two pastimes are due to the natures of the material and spiritual worlds.
Brhad Bhagavatamrtam
353
In that personal abode of the Lord, the material modes of ignorance and passion do
not prevail, nor is there any of their influence in goodness. There is no predominance
of the influence of time, so what to speak of the illusory, external energy; it cannot
enter that region. Without discrimination, both the demigods and the demons worship
the Lord as devotees. S.B.2.9.10

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wives of someone else. Those who want to serve Krsna as the gopis do must think of themselves as
having similar form and qualities.
Narada said, How do those who have not realized the spiritual pastimes serve the Lord in that way?
Sadasiva replied, Oh Narada, in truth, I do not know those pastimes. My conception of having a male
body is an obstacle. If you go to Vrnda devi, she will tell you Vrnda devi lives near Kesi tirtha along
with many gopi servants of Krsna. Narada went to her and asked, Oh Devi, If I am qualified, please
tell me about Krsnas daily pastimes.
Siva has here taught how the practitioner should meditate.
Chapter Six part six
Description of the 8 fold pastimes
(The proper faith in these activities mentioned in the scriptures cannot be created through modern
translation. As the words of the Purana are simple, the reader will not have difficulty in understanding.
By reading them regularly the devotee will derive great benefit. Therefore the descriptions from the
Padma Purana Patala Khanda are given here in sanskrt. For many reasons translation is not given.)
Not everyone is qualified to read the daily pastimes of Radha and Krsna. It is esoteric knowledge of
great wonder which must be kept secret. The devotee should not let those who are not qualified hear
these topics. As long as the soul has not attained greed for the spiritual world on the path of raga, the
description of these pastimes must be kept hidden from him. As long as the person has no realization of
the pure spiritual nature of the transcendental name, form, qualities and pastimes of Krsna, he has no
qualification for hearing these pastimes.
Hearing these pastimes, the unqualified person will simply meditate on material relationships of male and
female, under the influence of maya, and by this he will become degraded. The reader, with great care
should attain initiation into the srngara rasa like Narada, and then he can enter the pastimes. Otherwise
material logic will cast the heart into darkness. Those who are qualified should read and meditate on the
descriptions of the pastimes daily. This will remove all sin and bestow the spiritual mood. The pastimes
are human-like, but though they appear worldly, they are amazingly spiritual for the person possessing
all power and all good qualities.
Using these pastimes, Govinda Lilamrta and many other works have been written. The qualified person,
on reading them, experiences bliss. By understand the srngara rasa which is discussed in the next chapter
the raganuga devotee, meditating on the excellent pastimes, performs his eternal service to the Lord.
This constitutes his daily worship. Caitanya Mahaprabhu has instructed that the devotee should consider
carefully the following verse from five chapters on rasa lila from the Bhagavatam. The word faith here
means faith in non-material objects.
Anyone who faithfully hears or describes the Lords playful affairs with the young gopis of Vrndavana
will attain the Lords pure devotional service. Thus he will quickly become sober and conquer lust, the
disease of the heart.
S.B.10.10.33

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Krsnas activities are of two types: daily and occasional. In Goloka all the eightfold pastimes unfold
daily. In the earthly pastimes, occasional pastimes are joined to the eightfold pastimes. Krsnas coming
to and going from Vraja and his killing of the demons are occasional pastimes. They are unavoidable for
the devotee still living in the material world. Those occasional pastimes are present in Goloka in an
indirect way, but are actually present only in the material world. These occasional pastimes, which are
unfavorable for the practice of meditating on the daily pastimes, are given a symbolic significance . By
remembering those pastimes the devotee aspires to destroy his own sinful conduct.
Putana represents the fake guru who teaches bhukti and mukti, material enjoyment and liberation.
Devotees attached to bhukti and mukti are like Putana. Being merciful to the pure devotees, Krsna as a
baby, killed Putana to protect the devotees newly appearing affection for him.
The cart represents the load produced by old and recently acquired bad habits, by laxity and by pride.
The mood created by thinking of baby Krsna breaks the cart, or removes this evil.
The whirlwind demon represents pride in being learned, and the consequent use of faulty arguments and
dry logic, the quest for liberation, and association with such people. This includes all types atheists
believing in material causality. Being merciful on seeing the affection for the devotee to Him baby Krsna
kills that whirlwind and removes the obstacles to worship.
Pride stemming from intoxication with wealth, which breeds violence, illicit sex and addiction to wine,
and finally loose speaking and shameless brutality to other living beings, is represented by the Yamala
Arjuna trees. Krsna, being merciful, removes this sin in breaking the Yamala Arjuna trees.
Being controlled by greed and the sinful activities caused by it are represented by Vatsasura. By Krsnas
mercy this fault is vanquished.
False dealing due to deceit and cheating are represented by Bakasura. Without eliminating this, pure
bhakti does not appear.
The sinful mentality to do violence to others is represented by Aghasura. This tendency must be
removed. It is one of the offenses.
Skepticism due to practicing jnana and karma and disregard for the sweetness of Krsna from attachment
to the Lords majestic aspect are presented by Brahma when he was put into illusion by Krsna.
Complete ignorance of spiritual truth, originating from material intelligence, lack of spiritual intuition
and foolishness, which is contrary to spiritual knowledge, is represented by Dhenuka.
Pride, deceit, harming others, cruelty, represented by Kaliya must be given up by the devotee.
Any type of conflict such as argument, disagreement with other sampradayas, malice to devatas, fighting
are represented by the forest fire.
Pralambasura represents lust for women, greed, desire for worship and position. These must also be
given up.
The forest fire which Krsna swallowed represents the obstacles that atheists create against dharma and
preachers of dharma.

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The brahmanas performing yajna represent indifference to Krsna caused by identity with varnasrama or
absorption in karma khanda.
Worship of Indra signifies worship of many gods, or worship of self as God.
Varuna symbolizes intoxicants. Some people mistakenly think that liquor will increase spiritual bliss.
Such thinking must be given up.
The snake which attempted to swallow Nanda Maharaja represents Mayavada and similar philosophies
which try to swallow up the real nature of bhakti. Mayavada association must be avoided.
Sankhacuda symbolizes desire for fame and desire for women.
Aristasura the bull demon symbolizes disregard for bhakti and attraction for cheating religion.
The illusion of being a great devotee or acarya, is represented by Kesi. Lording it over others and
material pride must be given up.
Vyomasura represents thieves and fake devotees.
In the Eighth Chapter of Sri Krsna Samhita from the thirteenth verse to the end of the chapter, the
eighteen anarthas which are obstacles to Vraja bhajana have been mentioned. Adding to this the pride of
wealth represented by the Yamala arjuna trees and the pride of performance of karma represented by the
brahmanas, it becomes twenty obstacles. These twenty are unfavorable for Vraja bhajana. The serious
chanter should first address the Lord and pray to him for the power to give up these unfavorable items.
By doing this the heart becomes purified. If the devotee prays humbly to Krsna to remove all the
obstacles in the heart which are represented by the demons He killed, He will certainly do so. All the
obstacles represented by the demons whom Balarama killed can be removed by the efforts of the
devotee himself.
Here is the secret of Vraja bhajana. Dhenukasura represents the bad mentality which carries heavy
loads. Pralamba represents lust for women, greed and desire for worship and position. The devotee
must remove these obstacles by his own efforts with the mercy of Krsna. Dhenukasura means
ignorance of ones own spiritual identity (svarupa), the identity of the Name and the identity of Krsna.
With great endeavor the devotee himself removes these obstacles. Pralamba represents lust for man or
woman, greed for material objects, endeavor for material enjoyment, pride, desire for worship and
position. Understanding these to be very detrimental to progress, the devotee should make great effort
to remove them. If his humility is true, certainly Krsna will be merciful. Then Baladeva will make his
appearance, and all the obstacles will be destroyed in a second. Then, step by step, progress in
cultivation of bhakti will take place. As this process is by nature very esoteric, the devotee, being
spotless in character, should learn it from a qualified guru.
Chapter 7 part one
Rasa
What is rasa? Rasa is bliss. Rasa is an indestructible substance, an eternal substance. But the question
arises, how can it be eternal, because if it appears by cultivation of bhava, then it will have no existence
before the cultivation, and if the cultivation is broken, then the rasa will not remain. How can it be called
continuous. The conclusion is that the rasa under consideration is without beginning and without end. The

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ingredients of rasasthayi bhava, vibhava, anubhava and sancari bhava are all eternal. Their relationship is
also eternal. All spiritual objects have eternal rasa. As much as the Lord, the soul and Vaikuntha are
eternal, rasa is also eternal. Thus the Upanisad says that the supreme object is the embodiment of rasa; the
soul, on attaining rasa, attains bliss.354 The rasa that the soul attains on achieving prema is the eternal
companion of prema. But it only appears in certain souls. It appears when the soul discovers its eternal
relationship with the Lord.
Ordinary literary scholars also mention a type of rasa. What is that rasa? it is material rasa. The subtle
body that the soul accepts in the material condition has separate functions of false ego, intelligence, heart
and mind. By false ego a person thinks of himself in a material relationship as man or woman; by
intelligence he thinks of advantages and disadvantages. By heart he experiences happiness and distress. By
mind he gains knowledge of material objects and becomes attached to them. Are these new acquisitions for
the soul when he comes into bondage? Or did the seed of these functions exist already in the soul? The
answer is that these are not new, for the soul in his spiritual form with individual distinction thinks of himself
as a certain servant of the Lord. This identity takes shelter of the pure spiritual form or ego in the soul.
The intelligence also takes shelter of the spiritual form; and the heart, functioning to experience spiritual
bliss, also takes shelter of the spiritual form. The mind, which brings awareness of other objects, other souls
and the Supreme Lord in the spiritual world, and fix his attention on them also exists in his spiritual form.
When the soul becomes conditioned, these spiritual functions transform into the subtle and gross
counterparts due to material contact, and manifest as impure, material functions. Thus whatever rasa exists
in the spiritual realm, exists in perverted form in the material world. This is the subject of the material
scholars. Rasa is one substance, but in the eternal world, it takes an eternal blissful form, and in the material
world, it manifests as material happiness and grief. The names, relationships, actions, process and results
that are seen in the material rasas and classified by the scholars have their pure form in the spiritual rasa.
The difference lies not in the varieties of rasas but in the very natures of the material and spiritual rasas.
Spiritual rasa is eternal, material rasa is temporary. Spiritual rasa is excellent, material rasa is despicable.
The spiritual rasas subject is Krsna and its shelter is the soul; material rasas subject is beauty or ugliness of
a material body, and the shelter is the contaminated material heart. The very nature of spiritual rasa is bliss,
and the nature of material rasa is happiness and sorrow.355
In describing rasa it is not necessary to resort to metaphorical usage of words. The direct meaning of words
can accomplish the task. If that were not so, the Srimad Bhagavatam would not have been able to describe
the supreme rasa in the form of Krsnas pastimes. Rasa displays its characteristics, necessary ingredients,
and rules of operation to the conditioned soul through the distorted, impure reflection of rasa discussed by
the scholars, taking the form of relationships and exchanges between hero and heroine, father and son,
354

raso vai sah rasam hy evayam labdhanandi bhavati

Taittiriya Upanisad
355
As the moon reflected on water appears to the seer to tremble due to being
associated with the quality of the water, so the self associated with matter
appears to be qualified as matter. S.B.3.7.11
An unintelligent person situated within the body created by his previous fruitive
activities thinks, I am the performer of action. Bewildered by false ego, such a
foolish person is therefore bound up by fruitive activities, which are in fact
carried out by the modes of nature. S.B.11.11.10
The living entity, in whatever species of life he appears, finds a particular type
of satisfaction in that species, and he is never averse to begin situated in such a
condition. S.B.3.30.4
Thus the man, who engaged with uncontrolled senses in maintaining a family, dies
in great grief, seeing his relatives crying. He dies most pathetically, in great
pain and without consciousness. S.B.3.30.18
(Such conditions are the subject of material rasa.)

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friend and friend, and master and servant. If a self-revealing object does not reveal itself, then what can?
Though the supreme blissful essence is distorted, the essential qualities and signs are all evident even in the
material world. Thus it is not difficult to use the direct import of words to describe rasa. Those who hear
about rasa and desire to develop their own rasa should just remember that they should not allow the
despicable nature of material rasa to enter into their practices. Some groups, under the guise producing
spiritual rasa resort to material rasa, and consequently deviate from the correct path. 356 In this way the soul
can fall from his position. Rasa can only be produced in the spiritual body of the soul, and can never be
produced from the material body of a conditioned soul.
Those who try to induce the experience of madhura rasa by association with women are simply creating
their own path to hell. They do that which is not at all spiritual, and ultimately fall from their position.
Those who are cultivating rasa must be very careful of such people. They should not listen to the advice of
pretenders fond of pleasure. Those who have attained the level of prema and are completely detached from
worldly pleasure are qualified for rasa. Those who have not attained pure rati and sense control make futile
attempts to become qualified for rasa by practicing rasa. That taste which arises naturally in a person on the
level of prema is called rasa. The discussion of rasa is only a description of how the various elements
combine in the different rasas; it is not a part of sadhana. Therefore, if anyone says that he will teach you
the sadhana of rasa, he is an impostor or a fool.
There are five distinct elements in rasa: sthayi bhava, vibhava, anubhava, sattvika bhava and sancari or
vyabhicari bhava. Sthayi bhava is the root of rasa, vibhava is the cause of rasa, anubhava is the effect of
rasa, sattvika bhavas are special effects, and sancari bhavas are assistants to rasa. Vibhava, anubhava,
sattvika bhava and vyabhicari bhava bring the sthayi bhava to the state of relishabililty and thus give it
the status of rasa.357 These subjects will be revealed more elaborately and precisely, but only to the
degree that the sadhaka or practitioner tastes or experiences the rasas directly will he be able to
appreciate what is presented.
Rasa is not a matter of understanding, but a matter of tasting. The two preliminary stages of knowledge
are inquiry and reception. If these are not completed, the final stage of knowledge, experiencing or
tasting, will not arise.358 What is commonly called knowledge is either inquiry or reception, but not
tasting. There is no manifestation of rasas without tasting.
Sthayi bhava (permanent, or constant emotional state) will be examined first. That emotional state,
which in operation, hold all other states under its control, is called sthayi bhava. 359 When a person
develops to the stage of bhava, and rati becomes exclusively possessive of Krsna, and becomes to
some extent deep, it becomes sthayi bhava, which is suitable for rasa. This sthayi bhava is limited to one
356

Being conscious of the eternal self, one should give up association with women
and those intimately associated with women. Sitting fearlessly in a solitary
place, one should concentrate the mind on me with great attention. S.B.11.14.29
On who aspires to reach the culmination of yoga and has realized his self by
rendering service unto Me, should never associate with an attractive woman, for
such a woman is declared in the scripture to be the gateway to hell for the
advancing devotee. S.B.3.31.39
One should not associate wit a coarse fool who is bereft of the knowledge of selfrealization and who is no more than a dancing dog in the hands of a woman.
S.B.3.31.34
357
B.R.S.2.1.5
358
jijnasasvadanavadhih
Tattva Sutra
359
B.R.S.2.2.5

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dominant emotional mood. Even when it surpasses this limitation and enters the realm of prema it will
still be called rati, as prema is distinguishable from rati by being beyond limits in all cases. Premas
nature is to appropriate the excellence of rasa for itself. Rati, as it elevates itself, becomes sthayi bhava.
Whether a person who has developed rati is a sadhaka or a siddha, he is qualified for tasting rasa. A
sadhaka for prema ( an aspirant for prema, premaruruksu) is a person who has developed rati but still
has an obstacle to surpass. By progressing through nistha, ruci and asakti, the anarthas have gradually
been dissolved. The material attachment is also gone, but as long as the subtle body remains, he still has
contact with matter. That will be very quickly removed by Krsna's mercy. That contact with matter is
called an obstacle. As long as that obstacle remains, the soul cannot attain vastu siddhi, his real spiritual
form. However, when a person with rati advances to prema, he is qualified for obtaining rasa (even
possessing a material body), and that attainment is called svarupa siddhi.
Rati, in order to bring about a state of taste by mixing with the four elements of vibhava, anubhava,
sattvika bhava and vyabhicari bhava, accepts one of five kinds of svabhavas available in vibhava. These
are: santa svabhava, dasya svabhava, sakhya svabhava , vatsalya svabhava and madhurya svabhava.
These svabhavas reside initially in vibhava. The subject and object, between which rati operates, are
the two divisions of alambana or foundation. These svabhavas link the subject and object. Rati accepts
one of these svabhavas in order to bring about rasa or taste. By the particular prowess of the Lord
called his inconceivable energy, the five svabhavas become linked to the subject and object and create
the variegated flavor of rasa. In taking on five svabhavas, rati then becomes santa rati, dasya or priti
rati, sakha or preya rati, vatsalya or anukampa rati and kanta (priyata) or madhura rati.
According to the different svabhavas available in vibhava, rati takes on five varieties. In rasa, vibhava is
the principal ingredient. and these five type of rati are called principal ratis. 360 The sancari bhavas are
known as secondary ingredients of rasa, which assist the rasa. Sancari bhavas include seven additional
svabhavas. When these seven svabhavas of sancari bhava enter the svabhavas of rati and alter that rati,
seven additional types of rati appear from those secondary svabhavas.361 Hasya svabhava produces hasa
rati (comedy) adbhuta svabhava produces vismaya rati (dismay), vira svabhava produces utsaha rati
(fortitude), karuna svabhava produces soka rati (lamentation), rudra svabhava produces krodha rati
(anger), bhayanaka svabhava produces bhaya rati (fear), vibhatsa svabhava produces jugupsa rati
(disgust).
Actually, the main svabhavas of rati are only five. In order to assist in the variegated action of the chief
svabhavas, the seven ratis act in a subordinate way. Where a primary bhakti rasa operates, one or more
of the secondary rasas also operate. Though the secondary rasas have no independent existence, in
analyzing them, they have the same characteristics as the independent rasas. Thus in all these
secondary rasas there is a taste evolved by mixing of sthayi bhava, vibhava, anubhava and sancaribhava.
Though literary scholars describe these as primary rasas, in the spiritual world these rasas take on
secondary importance. In the material world it is natural that they become prominent. In Bhakti
Rasamrta Sindu 's south and north divisions their condition and actions are described fully. In Krsnas
bhakti rasa these seven types of secondary rasa are spotless and praiseworthy, because they amplify the
rasa of Krsna's pastimes. The seven rasa are included amongst the spiritual rasa of Krsna as part of the
sancari bhavas. Appearing at suitable time, like waves in the ocean of rasa, they create further beauty
and substance of the rasa. Those who cannot understand the non-material nature of rasa may object
that though some of the secondary rasas such as hasya, vismaya and utsaha may be acceptable , how is
it possible for soka, krodha, bhaya and jugupsa to exist if rasa should have no lamentation, no fear and
no disgust. By giving them a place , the rasa becomes material.
360
361

B.R.S.2.5.115
B.R.S.2.5.22

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However, it can be answered that all the varieties found in spiritual rasa are productive of bliss.362
Nothing produces sorrow. Where in fact do the condemned material states of lamentation, anger, fear
and disgust come from? They are not independent states of the material world but are rather reflections
of elements of the spiritual world. The objects, emotions and actions of the spiritual world are pure and
auspicious, but their reflections in the material world are all inauspicious. Those qualities which produce
eternal suspiciousness directly in the devotees in the spiritual world are reflected in the material world
as punya, or materially auspicious qualities. Those qualities in the spiritual world which produce
suspiciousness indirectly are reflected in the material world as producers of inauspiciousness, and are
called sin. Thus fear and lamentation in the spiritual world immediately produce an indescribable joy in
relation to Krsna and nourish the blissful nature of the rasas, while in the material world the same
elements produce suffering for the souls.363 In the spiritual world Krsna is the only end of all qualities
or states . In the material world individual sense gratification is the objective of all the reflected states.
Such a goal will produce only disastrous and temporary consequences. That which produces happiness
in the spiritual world by its contrary mood produces direct sorrow in this world . Those whose
realization of spiritual identity is still sleeping cannot easily comprehend these matters. 364 Here the topic
of secondary rasa finishes and the topic of primary rasas begins.
When the soul has attained pure rati after enjoying and suffering in the material world, and extinguishes
the tendency to sin, he attains relief at having transcended such a fearful, dangerous place. When the
soul experiences such peace he is said to have santi rati. 365 When this rati becomes combined with a
sense of exclusive possessiveness of the Lord, it becomes dasya or priti rati. 366 Thinking of the Lord as
his master, the devotee thinks of himself as the Lord's eternal servant. There are two types of dasya rati:
rati derived from sambhrama and rati derived from gaurava. In sambhrama (reverence mixed with
submission) derived dasya the devotee thinks of himself as the recipient of the Lord's mercy, whereas in
gaurava (respect) derived dasya the devotee thinks of himself as the fondled offspring of the Lord.
Servants are the shelter of sambhrama derived dasya. Krsna's sons are the shelter of gaurava derived
dasya. In dasya rasa, the sthayi bhava is prema. In other words, rati, being nourished by
possessiveness, becomes prema. Therefore in dasya the characteristics of rati and prema are prominent.
There are also traces of sneha (tenderness) and raga (passion).
The sthayi bhava of sakhya rasa or preya bhakti rasa is pranaya (affection). 367 Rati and prema also exist
there. The sambhrama or gaurava of dasya rasa matures into visvrambha (familiarity, with no respect)
or immovable faith. In that state, rati, prema, and pranaya, are strong, and sneha and raga are trace
elements. In vatsalya rasa, visrambha matures into anukampa (pity or compassion), and rati, prema,
pranaya and sneha are very strong. 368 Raga is also present. In madhura rasa desirability becomes
predominant, subsuming all other states such as sambhrama, gaurava, visrambha and anukampa. The
sthayi bhava is called priyata rati. As well, prema, pranaya, sneha, raga are all present, and bhava and
mahabhava also appear.

362

B.R.S.2.5.92
B.R.S.2.5.110
364
acintyah khalu ye bhava na tams tarkena yojayet
prakrtibhyah param yac ca tad acintyasya laksanam
Mahabharata
365
B.R.S. 2.5.17-18
366
B.R.S. 2.5.27-28
367
B.R.S.2.5.16
368
B.R.S. 2.5.19-20
363

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Rati appears according to the desire cultivated during sadhana. 369 All the differences in rati which have
been analyzed will not be discussed, here, since that is not the goal of this book. Basic information to
give an idea of rasa is here being presented.
Vibhava (causal elements) has two divisions, alambana (foundation) and uddipana (stimulus).370 The
foundation has two parts: subject (asraya) and object (visaya). The person in whom rati resides is called
the subject or asraya. The person to whom rati directs itself is called the object or visaya. The soul is
the subject or asraya, and Krsna is the object or visaya. The rati under discussion may thus be called
Krsna rati. When the rati attains the state of rasa it is called Krsna bhakti rasa. The stimuli (uddipana) for
rasa are Krsna's qualities, his age, his attractiveness, his beauty, his form, his actions, his clothing, his
ornaments, his smile, his fragrance, his flute, his conch , his footprints, his trees and his devotees. 371
The outward actions by which the presence of rasa is detected is called anubhava. 372 There are thirteen
anubhavas: dancing, jumping, singing, anger, stretching the body, calling out loudly, yawning, breathing
heavily, disregarding others, drooling, laughing loudly, moaning, hiccoughing, All these symptoms do
not have to appear together. One or more of these anubhavas will appear according to the nature of
operation of the rasa within.
There are eight sattvika bhavas: being stunned, sweating, hair standing on end, broken voice, shivering,
change of color, tears, and fainting, They appear in three forms each, snigdha (moist), digdha (oily)and
ruksa (dry).373 Some people include these in the anubhavas. The difference is however that the thirteen
anubhavas take shelter of one organ of the body, whereas the sattvika changes possess the whole
existence of the devotee and then manifest in the body. Sattvika bhavas may be said to have two states,
interior and exterior. According to circumstance the sattvika bhavas appear as dim, glowing, bright
and dazzling.
Although similar bodily symptoms may be seen in many people, those symptoms should not be called
sattvika bhava. They should be called rati abhasa, sattva bhasa, nihsatta or pratipa. The tears of those
people who worship the Lord for liberation arise from rati abhasa, or a dim representation of rati.
Those who are hard on the exterior but soft within experience moods of joy and sorrow in the heart
without cause. These are abhasas (dim representation) of spiritual emotions (sattva). The bodily
changes that occur are due to sattva abhasa . Those who seem soft on the exterior but are hard hearted
may practice symptoms of ecstasy such as crying, being stunned or having goose bumps. Since they
have no real emotions at all, those symptoms are called nihsattva. 374 Those who hold animosity towards
the Lord (his enemies) sometimes display symptoms like those of sattvika bhava. These are called
pratipa (contrary symptoms). These are all insignificant, but have been describe so that a person can
distinguish between the genuine and bogus. Otherwise they are of no use.
There are thirty-one vyabhicari or sancari bhavas (transitory symptoms). 375 Appearing alone or with
others, they help the sthayi bhava in the creation of rasa. Using voice, existence and organs of the body,
they nourish both the secondary as well as primary ratis. The sancari bhavas are as follows: selfcriticism, despair, lowliness, weakness, fatigue, intoxication, pride, doubt, apprehension, intense
emotion, madness, forgetfulness, disease, fainting, death, laziness, inertness, bashfulness, concealment,
369
370
371
372
373
374
375

B.R.S.2.5.21
B.R.S.2.1.5
B.R.S. 2.1.154
B.R.S. 2.2.1
B.R.S. 2.3.1-4, 2.3.15-16, 2.3.56, 2.3.63, 2.3.82-83
B.R.S.2.3.52, 2.3.55
B.R.S.2.4.106

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remembrance, argumentiveness, anxiety, thoughtfulness, endurance, happiness, eagerness,

intolerance, envy, fickleness, sleep, alertness, dreaming.

ferocity,

Both the soul and the Lord are the tasters of rasa. When the soul is the taster, the Lord is the tasted.
When the Lord is the taster, the soul is the tasted. Moreover, rasa itself is tasted. The action of rasa is to
taste, and the conscious entities are the tasters. Rasa is eternal, unbroken, inconceivable, and the very
form of supreme bliss. The progression from pure rati to mahabhava is its upward movement. The
downward movement sinks from pure rati to illusion in the material world. People of pure intelligence
can realize this subject. It cannot be realized by material logic. 376 What to speak of spiritual rasas, even
material rasas cannot be analyzed by logic.
By the suitable combination of vibhava, anubhava, sattvika bhavas and vyabhicari bhavas with sthayi
bhava, rasa makes its appearance. Those who are qualified will be able to understand about rasa; those
involved in material rasa are not qualified for the supreme rasa.
Chapter seven part two
worship as rasa
Those who worship the Lord should consider the nature of their worship. Is it material, is it spiritual?
What kind of activity is it? Though some people take shelter of material concepts in their worship it is
better than gross material pursuit. But how can that be ? Their thoughts cannot go beyond the material
realm. If though is considered worship, then worship must be nothing imaginary concepts bred of
materialism. If worship is neither material nor mental, then what is it? In normal human existence,
there is nothing except matter and mind. If that is so, then a person must become an atheist or an
impersonalist. The state in direct opposition to matter and material thought is the indistinguishable state,
nivisesa. On taking shelter of that and accepting brahmavad with no rasas at all, a person will next take
shelter of pure atheism. Let there be no worship. That for which all souls are so eager, has become as
false as flower in the sky. How unfortunate!
Rejecting the states of matter, material mind and their opposite - nirvisesa, please search out the real
platform of existence for the soul . These conceptions must be rejected because they have captured the
soul and covered up his real identity. If these are not pierced how can a person become free from them?
If you have three blinkers on your eyes which obstruct your vision, then in order to see you should
pierce them. The pure existence of the soul is like the eye. It is covered by matter, material thought and
their negation. Remove these and the eye will be normal. When the soul's real eye is revealed, there
will be no more worship of matter, worship of mental products or worship of negative thought
processes; there will be only spiritual worship. This spiritual worship is called rasa. Those who worship
are actually cultivating rasa.377 Factually however, the persons qualified for rasa are rare, and therefore
it is considered a secret topic.378
There are two types of worshippers: those with knowledge of rasa and those without knowledge of rasa.
Those without knowledge of rasa also experience a slight degree of rasa. Being ignorant of the truth,
they call it meditation, concentration, absorption, trance, prayer, or worship. When the person becomes
absorbed in prayer or worship, like lightening, an experience rises from his inner soul, shakes the mind,
and affects the outer body. He realizes that if he could remain in that state constantly there would be no
more suffering. What is that state? Is it material, mental or something opposite of material? Searching
376
377
378

B.R.S.2.5.108-109
B.R.S.2.5.112,123
B.R.S.2.5.119-133

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the whole universe, nothing can be found to compare to this experience. It cannot be counted among the
subtle side effects of material energy such as electricity or magnetism. Examining mind, it cannot be
found there either. In the negation of material thought as well there is nothing comparable. From
where has this experience come? Examining carefully, it may be found that it is coming from the pure
existence of the soul, which is presently covered by matter. When engaged in the act of worship this
state is experienced, but it is not analyzed in detail. Let us examine it more closely.
This indescribable state is a particular quality or function. The function must have a subject or asraya.
The pure soul, which is covered by the material body and material mind, is the shelter of that function.
On realizing that the soul is small and dependent on a higher power, this function suddenly reveals
itself, like the flame the appears on striking a match. The thing to which the function moves is its only
object, visaya. By proximity to the object through the process of worship, the function can emerge from
the asraya, the soul, and flow towards the object, visaya. This function is the sthayi vibhava. The
practitioner is the asraya and God is the visaya. The qualities of God are the stimuli, uddipana. When
the function is combined with the subject and the object, immediately anubhavas or external symptoms
appear in the subject. One or more of the thirteen anubhavas will certainly appear in the person. Some
of the thirty-one vyabhicari bhavas will also assist in the external manifestation of the experience. Some
persons will also experience some of the sattvika bhavas. Now consider, what is worship? After
analyzing all the parts of worship it may be understood that worship is nothing but rasa. Worship is
attainment of a state of experience stemming from a basic state of consciousness assisted by vibhava,
anubhavas, sattvika bhavas and vyabhicari bhavas. So worship is rasa. Material action, material thought
and nirvisesa anti-material thought are not worship. These are all without rasa. All groups of
worshipers depend on the actions of rasa, but being ignorant of process of rasa, they cannot be made to
understand rasa in a scientific way. This is due to the influence of previous bad association.
Worship as rasa is of three forms: restricted, slightly revealed, and fully revealed. Some people,
experiencing rasa in a restricted way, cannot feel it after leaving the activity of worship. The reason is
that they are enjoying material rasa . As no one can live without rasa, the lives of these people are full
of material rasa. Spiritual rasa is a temporary thing, like flash of lightening in their life. By association
of devotees and guru, this condition becomes elevated and gradually begins to open slightly, but by
lack of good association and teachings from atheists or impersonalists, this worship becomes gradually
more restricted, extremely restricted, and then almost lost. This is very unfortunate for the soul.
In the slightly opened state, worship penetrates into the life of the person. The person gravitates
towards places where he can hear topics of rasa. He is indifferent to atheists and impersonalists. In the
fully opened state, rasa is fully realized. Being realized, it acts continuously. In the opened state,
rasa is revealed in the forms of santa, dasya, sakhya, vatsalya and madhura., but those qualified for
sakhya, vatsalya and madhura rasa are very few. Only by great fortune can the soul develop a taste for
them.
Chapter Seven part three
Santa Rasa
The object of worship is not indistinguishable (nirvisesa), but rather personal (savisesa). Conviction in
this fact is called sama. When person who has sama develops rati, that rati is called santa rati. The
asraya of santa rati is the soul who has attained such peace. The visaya for that rati is a personal God.
Such a person is free from any material conception of God. His worship takes the form of yoga
practice aiming at the joy of pure consciousness. Giving up desire for enjoyment of the material world,
he is situated in personal bliss. The object of his rati (visaya) is Krsna in the form of paramatma or a
slightly personalized realization of brahman. He has no attraction for meditation on absolute nirvisesa

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brahman. For him Brahman is somewhat personalized, but at that same time he does not have complete
conviction in the eternal personalized nature of God. Thus sometimes he realized a four-armed form,
sometimes a majestic form of Krsna, and sometimes paramatma. The sages such as Sanaka, Sanatana,
Sananda, and Sanatkumar are examples of santa rati bhaktas.379
As these devotees do not have conviction in the Lords eternal forms, they do not have possessiveness
towards Krsna. Possessiveness is a mood necessarily attached to the personal form. Therefore the rati
of the santa bhaktas, due to its absence of relation, remains in a pure state. The visaya is the Lord
endowed with a form of eternity, knowledge and bliss, the goal of the atma ramas, paramatma,
parabrahma, bestower of goals, the merciful, the great. The asraya is the atma rama (seeker of
spiritual bliss) or performer of austerities. The sthayi bhava is rati towards the giver of liberation,
Mukunda, who is beyond the material modes, beyond the senses, self revealing , and full of
knowledge. The stimuli (uddipana ) are hearing the principal Upanisads, living in special places, inner
revelations, meditation on philosophical truth, influence of knowledge, seeing the universal form,
association with knowledgeable devotees, and discussion of the meaning of the Brahma Sutras and
Upanisads with like-minded persons.
The anubhavas or general symptoms of this realization are looking at the tip of the nose, acting like an
avadhuta, keeping the eyes focused eight feet in front while walking, showing the jnana mudra
(holding the thumb and forefinger together), lack of hatred towards those inimical to God, general
respect to devotees, great respect for destruction of material attachment and attainment of liberation,
indifference, purity, egolessness, and practicing vows of silence.
All the sattivika bhavas such as hair standing on end are present except fainting. However these
sattvika bhavas manifest in a dim condition since the person is devoid of bodily identity. Occasionally
the symptoms become glowing, but never reach the condition of bright or dazzling. Sometimes the
sancari bhavas such as patience, fortitude, joy, thoughtfulness, and remembrance, manifest in santa rasa.
Because it has such particulars, santa rasa is counted among the rasas. However in the description of
the spiritual rasa of Vraja lila, santa rasa does not appear because it does not have a particular form of
the Lord as its object. Therefor it lacks the intensity of possessiveness. By great fortune, the soul can
attain possessiveness of the form of the Lord. When this occurs, suddha rati grows into prema, and prita
bhakti rasa (dasya) appears.
Chapter Seven part four
Prita Bhakti Rasa
Prita bhakti rasa is called dasya rasa by many. This rasa is however of two types: with a mood of
sambhrama and with a mood of gaurava. 380 Sambhrama prita rasa is called dasya rasa. Gaurava prita
rasa is called gaurava prita bhakti rasa., not dasya rasa. Worship devoid of sambhrama (reverence) is
not commonly discussed. Thus it is by good fortune of the soul that he attains rati for Krsna without
reverence--that is with familiarity (sakhya rasa), pity (vatsalya rasa) or intense desire (madhura rasa).
These are all mentioned in the scriptures but their devotees do not concern themselves with scripture,
as their nature is their scripture. Though it is not the case that all persons who have attained rati ignore
scripture, the subjects of rasa that are being explained for the general devotees to guide them on the
correct path are supplied only up to sambhrama rati. To go much beyond that is not in accordance with
the aim of this book.

379
380

B.R.S.3.1
B.R.S. 3.2.3-7, 11-15

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In prita bhakti rasa, the personality of God is accepted. He has two forms: majestic and sweet. Speaking
analytically, the sweet form can only be Krsna. In the form of Krsna all majesty is included, but by the
prevalence of sweetness, madhurya, the majestic aspect is almost lost. As the case arises, it may
sometimes manifest in a non-contradictory way. To consider this in more detail the reader should consult
Sri Jiva Gosvamis Sat Sandarbhas and Sri Krsna Samhita. There can be nothing as sweet as the
relation with Krsna. Therefore the subject here will be dasya in relation to Krsna of Vraja.
When dasya to Krsna arises, the person thinks himself to be favored by Krsna. There is a love of Krsna
dominated by respect, and understanding oneself as the servant. The object of dasya rasa is the
supreme form of Krsna , who is holding within his pores the universes, who is the ocean of mercy, the
Lord endowed with inconceivable energies, who is worshipped by all perfections, who is the seed of all
avataras, who attracts the hearts of the atma ramas, who is the lord of lords, the most worshipable, the
most determined, the most forgiving, the protector of those surrendered to him, the most graceful, the
embodiment of truth, the controller of karma, the most powerful, the pure, the just, the friend of the
devotee, the generous, the most influential, possessing all strength, the most glorified, most grateful
and controlled by love.
The asrayas or subjects are adhikrtas, asrita, parisad , and anugas. 381 These four types of servants are the
asraya of rasa; they are qualified souls. Brahma, Siva, and Indra, who by the Lords mercy have been
given certain powers, are the adhikrta dasas. Asrita dasas are of three types: saranya, jnanicara and
sevanistha. Kaliya, Jarasandha and the imprisoned kings are of the first category. Saunaka and the other
rsis when they gave up the desire for liberation are of the second type. Those who are naturally attached
to worship of the Lord, such as Harihara, Bahulasva, Iksvaku, Srutadeva, and Pundarika are of the third
category. The parisads (retinue) , who sometimes personally serve the Lord, are devotees such as
Uddhava, Daruka, Nanda, Upananda and Bhadraka. Anuga dasas, who always serve the Lord personally
are of two types: pura-stha (situated the city) and Vraja-stha (situated in Vraja). Sacandra, Mandana,
Stambha, Sutamba are pura-stha anuga dasas. Raktaka, Patraka, Patri, Madhukantha, Madhuvrata,
Rasala, Suvilasa, Premakanda, Maranda, Asanda, Candrahasa, Payoda,Vakula, Rasada and Sarada are
Vraja-stha anuga dasas.
All these servants are humble minded, thinking themselves as objects of the Lords mercy; they are
ready to carry out his orders, are faithful and recognize the Lord as master. Some are dhurya dasa,
some are dhira das and some are vira dasa. Among the four types, the asrita, parisads and anugas may
be either nitya siddha (eternal associates), siddha (perfected souls situated in the spiritual world) or
sadhaka (perfected but in this world).
The usual stimuli382 for this rasa are the sound of Krsnas flute, the sound of his horn, glancing at the
devotee while smiling, hearing Krsnas qualities, his lotus, his footprints, new clouds, and the fragrance
of his body. Special stimuli are the mercy of Krsna, the tulasi on His feet, and the food remnants and
foot water of Krsna. These are the vibhavas.
Besides the thirteen anubhavas previously mentioned, there are a few more symptoms visible in the
dasa bhaktas:383 always obeying the Lords orders thoroughly, friendship with other servants of Krsna,
absence of even a drop of envy in serving the Lord, and being fixed in servitude to the Lord. In dasya
rasa, the eight sattvika bhavas, such as being stunned, also appear. The sancari bhavas of joy, pride,
remembrance, dismay, meekness, worry, anxiety, thoughtfulness, enthusiasm, fickleness,
381
382
383

B..R.S.3.2
B.R.S.3.2.59
B.R.S.3.2.61

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argumentativeness, disturbance, bashfulness, inertness, illusion, madness, concealment, attentiveness,

dreaming, fatigue, sickness and death are visible.
In this rasa, because of the awareness of the Lord as master, there is reverence coupled with an anxiety
of how to perform the service properly. This is called sambhrama. This mood, combining with prema,
becomes the sthayi bhava for this rasa. 384 This sthayi bhava arises gradually through the previously
discusssed methods of practice for the asrita dasas. For the parisads and anuga dasas, this rati is
stimulated by previous impressions. These remembrances are awakened by hearing about or seeing the
Lord. In dasya rasa, prema, sneha, and raga are also seen.385
The rasas are progressively superior, attractive and amazing. If the sadhaka has greed, then he develops
qualification for these rasas. Whatever rasa the devotee develops an attraction for during practice
becomes his eternal rasa. Bhakti which possesses rasa is called ragatmika bhakti. Raganuga bhakti
which was dealt while describing sadhana bhakti follows after this ragatmika bhakti. The raganuga
bhakta imitates the behavior and qualities of the perfected devotees in these rasas. The devotee imitates
whichever rasa he accepts as his life and considers supreme. He will attain that form of life when he
reaches perfection. This is the limit of sambhrama priti.
Thinking of the Lord as superior due to family relationship is called gaurava. Gaurava priti is love
based on understanding of the Lord as ones father. As this has been discussed in Bhakti Rasamrta
Sindhu, nothing more need be said here.
Chapter Seven part five
Sakhya rasa Preya bhakti rasa
When sakhya sthayi bhava becomes nourished by vibhavas, anubhavas, sattvika bhavas and sancari
bhavas, it becomes sakhya rasa. Krsna and his friends are the foundation of this rasa. Two-armed Krsna
is the visaya. He is well dressed, endowed with all good qualities, skillful in various amazing languages,
strongly built, eloquent, learned, genius, skillful, compassionate, skillful at fighting, playful,
intelligent, tolerant, attractive to others, prosperous, devoid of sorrow, the best of the best. Krsnas
friends are all similar to him (in qualities, dress etc.), unrestricted, and endowed with familiarity. Some
of the friends reside in the city and others in Vraja. City friends are Arjuna, Bhimasena, Draupadi,
Sridama brahmana. Of these, Arjuna is the best. The friends in Vraja become grief-stricken on not
seeing Krsna even for a moment; they always play with Krsna; and they take Krsna as their very life.
Thus they are considered the chief friends of Krsna.
There are four types of friends who eternally serve Krsna in Vraja: suhrd, sakha, priya sakha and priya
narma sakha. Surhds have a mixture of parental affection; they are slightly older than Krsna; they try to
protect Krsna with their weapons from attacks
of the demons. Subhadra, Mandalibhadra,
Bhadravardhana, Gobhata, Yaksa, Indrabhata, Bhadranga, Mahaguna, Virabhadra, Vijaya and
Balabhadra are some of the suhrds. Those who are younger than Krsna, whose mood is slightly mixed
with dasya are called sakhas. Visala, Vrsabha, Ojasvi, Devaprastha, Varuthapa, Maranda, Kusumapida,
Manibandha and Karandama are some of the sakhas. Of these Devaprastha is the best. Sridama,
Sudama, Dama, Vasudama, Kinkini, Stokakrnsa, Amsu, Bhadrasena,Vilasi, Pundarika, Vitanka and
Kalavinka are amongst the priya sakhas (equal in age with pure sakhya). They please Krsna by playing
and fighting (using hands and sticks). The priya narma sakhas are the best of all, because of their strong
confidential friendship with Krsna. Subala, Arjuna, Gandharva, Vasanta and Ujjvala are their names.
Among them Subala and Ujjvala are prominent. Ujjvala is very skillful at joking.
384
385

B.R.S.3.2.63, 59-71
B.R.S.3.2.76-78, 81, 87

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The friends are divided into three types; those who are nitya siddhas, those who are devatas and those
who are sadhana siddhas. Some of them are naturally sober and serve Krsna as ministers. Others are
frivolous and comical. Others by their upright conduct bring pleasure to Krsna. Others astonish Krsna
by their crooked ways. Some impudently argue with Krsna and others with sweet words please Krsna.
All the friends create variegated moods in the pastimes through their pure but sweet friendship with
Krsna.
The stimuli for sakhya rasa are Krsnas age, his form, his horn, his flute, his conch, his joking, his
qualities such as prowess, his dear followers, and imitating the actions of the king, the devatas and
avataras. The kaumara, pauganda and kaisora ages are all present in sakhya rasa. In Vraja, kaumara,
pauganda and kaisora ages are seen; in Mathura and Dvaraka only kaisora is seen. The kaumara age is
most suitable for vatsalya (parental) rasa. Pauganda is divided into three parts, of which the middle is
most suitable for sakhya. The beginning of kaisora age is most suitable for madhurya rasa.
The common anubhavas of this rasa are fist fighting, ball games, playing dice, carrying Krsna on their
shoulders pleasing Krsna by stick fighting, sleeping together on the same bed, sitting with Krsna on a
seat or swing , joking and playing in the water, sing and dancing with Krsna. The anubhavas of the
suhrds are giving counsel on what to do and what not to do, to start beneficial activities, to proceed first
in any activity. The anubhavas of the sakhas are putting betel in Krsnas mouth, putting tilaka on Him,
smearing his body with sandal wood, and drawing pictures on his face. The priya sakhas anubhavas are
being defeated by Krsna, stealing his clothing while dressing, snatching flowers from him, being
decorated by Krsna, and scuffling with him. The anubhavas of the priya narma sakhas are to act as
messengers for the gopis, to introduce the gopis love to Krsna, to side with Krsna in the gopis presence,
and to side with the gopis in Krsnas presence, whispering privately. All the different types of friends also
help the servants (dasas) in decorating Krsna with forest flowers and jeweled ornaments, dancing and
singing before him, herding the cows, massaging His body, stringing garlands and fanning Krsna.
All the sancari bhavas except ferocity, apprehension, and laziness appear in sakhya rasa. In separation,
all the rest of the sancari bhavas except intoxication, joy, pride, sleep, fortitude appear. And in meeting
all the rest of the sancari bhavas except death, fatigue, sickness, forgetfulness and humility appear. Rati
without reverence and with strong faith in Krsna is the sthayi bhava: strong faith without the obstacle of
reverence is called visrambha (familiarity). In sakhya rati there is an increase from pranaya, to prema, to
sneha, and to raga. When there is qualification for sambhrama but it is not at all present the love is
called pranaya. In the pastimes on earth, in sakhya rasa there is also separation, but actually Krsna is
never separated from the inhabitants Vraja.
In this rasa there is an indescribable emotion in the heart created by the fact that the sweet love
between Krsna and his devotee are of the same type, whereas in dasya rasa and vatsalya rasa, Krsna
and the devotee have different emotions. Thus the devotees in sakhya rasa (preya bhakti rasa) realize
that this rasa is the best (preyan).
Chapter Seven Part Six
Vatsala bhakti rasa.
When vatsalya rati is nourished by the vibhavas, anubhavas, sattvika bhavas and sancari bhavas it is
called vatsala bhakti rasa. Krsna and the elders are the foundation (alambana). Krsna (as visaya ) is dark
in color, beautiful, having all good qualities, soft, speaking cute words, kind, bashful, gentle,
respectful , and generous.

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As a son, Krsna does not manifest power and becomes the object of care by his parents. The asrayas are
the superiors to Krsna, those who rear and teach Him. Nanda, Yasoda, Rohini, the mothers of the
cowherd boys, Devaki, her co-wives, Kunti, Vasudeva, and Sandipani Muni are Krsnas superiors.
Their order of superiority starts from Nanda and Yasoda, who are the best. The stimuli are Krsnas age,
form, cloth, his naughtiness, his sweet words, His smile and His playing. The kaumara age is divided
into three parts. Krsna has a pearl in his nose, in his hand He is holding butter and around His waist He
has small bells during the middle period. At the end of kaumara age His waist is somewhat thin, His
chest is broad and His head has black hair. He herds the calves in the nearby woods, He plays with his
friends, He plays on His small flute and blows His horn at the end of the kaumara age.
The general anubhavas are smelling Krsnas head in affection, rubbing His body, giving Him blessings,
giving Him orders, caring for Him (bathing him etc.), protecting Him, and giving good instruction.
kissing, embracing, calling His name, arguing with friends are the general activities. The eight sattvika
bhavas and additionally, milk flowing from the breast, make nine sattvika bhavas in vatsala bhakti rasa. .
The sancari bhavas are the same as for dasya rasa with the addition of forgetfulness.
Showing loving compassion to a person in need without reverence is called vatsala. Vatsalya is the
sthayi bhava. The vatsalya rati of Yasoda and Nanda is by nature very deep. Sometimes it is on the level
of prema, sometimes on the level of sneha, and sometimes on the level of raga.
Though there is the possibility of many symptoms of sancari bhava in separation from Krsna, anxiety,
lamentation, indifference, inertness, meagerness, fickleness, madness and illusion are seen. Because it
gives such indescribable bliss, learned men have designated this rasa , in which the sthayi bhava is
parental affection and the object of affection is their son, as the chief rasa. Where affectionate response
from Krsna is not apparent, prita (dasya) rasa is weakened, and sakhya rasa disappears. However
vatsalya rasa is not disturbed in this condition. This is the superiority of vatsalya rasa.
The three wondrous rasas-dasya, sakhya and vatsala - sometimes mix together in one personality.
Baladeva has sakhya mixed with vatsalya. Yudhisthira has vestal mixed with sakhya. Ahuka has dasya
mixed with vatsalya. The old abhiras have vatsalya mixed with sakhya. Nakula, Sahadeva and Narada
have sakhya mixed with dasya. Siva, Garuda and Uddhava have dasya mixed with sakhya. Aniruddha
and other grandsons of Krsna also have mixed rasa. Thus many devotees are seen to have mixed states.
Those who are fixed in the three respective rasas understand their own rasa as supreme. However
madhura rasa is the main rasa and by its help these three rasas operate.
Chapter Seven part seven
Madhura bhakti rasa
Here a glorification of the madhura rasa will be given for the benefit of those qualified for this subject.
The next paragraphs are taken from Jaiva Dharmas Thirty- first Chapter in which Vijaya and Guru
Gopala Gosvami discuss these topics. The qualified readers, considering these topics with deep
attention, may enter this rasa.
Among the main rasas, madhura rasa is said to be the most difficult to understand. There can be no
doubt about the superiority of this rasa when it is understood that all the qualities of santa, dasya,
sakhya and vatsalya rasas are eternally present within it, and whatever is excellence is lacking in them is
perfectly existing in madhura rasa. However, this rasa is not attractive to those persons cultivating
liberation, because of the dryness in their hearts resulting from their sadhana. It is difficult for the
person attracted to material enjoyment as well to appreciate a process completely different from
anything in the material world. Since the madhura rasa of Vraja is completely different in quality from

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the loving relationships in the material world it is not quickly understood.

wondrous rasa is so similar to the material relation between man and woman?

How is it that this

One should understand that all material variety is but a reflection of the variety in the spiritual world 386.
The material world is a reflection of the spiritual world. It is a mysterious principle that the reflected
image takes on qualities opposite of the original. What is supreme in the original becomes the lowest in
the reflection. What is lowest in the original becomes highest in the reflection. This can be understood
by looking at the reflection of a body in the mirror: the limbs of the body reverse their position in the
mirror . The supreme object, by the power of the inconceivable energy, becomes reflected in the shadow
of this energy, material existence. This transformation is perfect, and thus the attributes of the supreme
object are perceived in the opposite way in the material world. Thus the most wonderful rasa of the
supreme object takes on opposite qualities , becoming the most abominable rasa in the material world.
The wonderful variety of joy in the supreme object constitute its rasa. As this rasa has its counterpart in
the material world, the conditioned soul begins to speculate that the supreme must be without quality,
without existence, since quality and variety belong to matter. Taking shelter of material logic it is easy
to reach this conclusion. In reality however, the supreme object is endowed with the quality of rasa;
there are amazing varieties in the supreme object. This variety is reflected in the material rasas. Thus,
by observing the variety in the material rasas, one can infer the presence of spiritual rasa. Whatever
variety exists the spiritual rasas also exists in the material rasas.
At the very bottom of the spiritual realm is the abode of Siva, the brahman devoid of quality, endowed
with santa rasa, the quality of peace. Above that is dasya rasa, in Vaikuntha. Above that is sakhya rasa
in Goloka. Above that is vatsalya rasa , which manifests in the house of Nanda and Yasoda in Goloka.
On the top is the madhura rasa which manifests in the places of pastimes of the gopis. Madhura rasa by
inversion becomes the lowest in the material realm. Above that is parental affection, then friendship, and
above that service. On top is peace, santa rasa. Basing their standards on the material condition,
people conclude that madhura rasa is low, shameful and sinful. However, in the spiritual world this rasa
is pure, spotless and filled with astounding, perfect, sweet bliss. In the spiritual world, Krsna and the
exchanges between Krsna and the gopis, which are arranged through his various energies, are
extremely pure, being the principle of existence. The behavior reflected in the material world is
shameful for society.
Actually it is not contrary to dharma that Krsna is the only enjoyer, the male, and the inhabitants of the
spiritual realm are the enjoyed (female) elements in madhura rasa. In the material world, of course, if
one individual acts as the enjoyer and another individual acts as the enjoyed, it is contrary to natural
principles and is considered shameful or detestable, for one soul should not enjoy or exploit another
soul. All the souls are to be enjoyed and Krsna is the only enjoyer. In other words, anything contrary to
the eternal nature of the souls is necessarily shameful and despicable. Keeping in mind the example of
the object and its reflection, there must be a very good resemblance between the relations of man and
woman in the material world and the spotless pastimes of Krsna and the gopis. However, one is very
low and the other is most excellent.
386

syamacchabalam prapadye sabalaccyamam prapadye

asva iva romani vidhuyam papa candra iva rahor mukhat pramuchya dhutva sariram akrtam krtatma brahma lokam
abhisambhavamity abhisambahvamiti
I attain the variegated world leaving the world of the Lord.. I attain the world of the Lord leaving the world of variety.
Having fulfilled all duties, I attain the eternal spiritual world , shaking off the body, just as the moon frees itself from the
mouth of Rahu and shaking off sin as the horse shakes his hair.
Chandogya Upanisad 8
Just as there is a sky in this external world, there is a similar sky in the midst of the heart. In that sky, there is heaven and
earth, fire and air, sun and moon, lightening and stars. Whatever is in this external world and even what is lacking here is
existent in that spiritual place. ...This Brahmapura is indestructible and is the abode of complete satisfastion. Chandogya
upanisad 8.1.3

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Such an explanation has made my faith very strong. All my doubts are finished. I have been able to
understand the condition of the madhura rasa of the spiritual world. The wonderful experience of bliss is
as sweet as the very sound of the word madhura. Those who derive bliss from santa rasa while there is
madhura rasa must be very unfortunate. I am very eager to understand the foundation of this rasa.
Readers, please understand the spiritual beauty of madhura rasa as Vijaya Kumara did, and have deep
faith. By listening to the Vraja pastimes with such faith, this madhura rasa will manifest in you as well.
Krsna is the visaya and the gopis, beloved of Krsna, are the asraya. 387 This Krsna is the color of a new
monsoon cloud, pleasant, sweet, endowed with all good qualities, strongly built, adolescent, a good
speaker, powerful, pleasing to hear, intelligent, genius, mild, witty, crafty, happy, grateful, skillful,
controlled by love, grave, excellent, glorious, attractive to women, eternally fresh, performer of
wonderful activities, most dear, and player of the flute. All the qualities of cupid are defeated by a
glimmer from His foot. His side-long glance bewitches the hearts of all. He is the ocean of wonderful
pastimes for young women. Krsna, with transcendental qualities and form, is the only hero, the only
object of love. This Krsna will become visible in the heart purified by devotion.
What is the difference between pure sattva and mixed sattva? Whatever exits has existence, satta. An
object that has location, form, quality and action is called sattva. Such an object, when it has no
beginning (anadi), no end (ananta), existing ever the same, independent of the past and present divisions
of time, and full of excellent qualities is called suddha sattva. It is manifested from the pure cit sakti of
the Lord. The shadow energy of the cit sakti, the material energy, is subject to the transformations of
past and future time. Anything existing (sattva) which is dependent on this material energy has a
beginning and, under the influence of passion and ignorance, has an end. This type of existence is called
mixed sattva. The pure soul is suddha sattva. 388 His form, qualities and activities are also suddha
sattva. The conditioned soul is mixed with passion and ignorance.
How does the soul heart become transformed by suddha sattva? As long as the soul remains in the
material world, the pure, suddha sattva condition does not arise. The soul attains his own identity when
the transformation takes place. This cannot result from performance of pious activities or cultivation of
knowledge. Dirt cannot be removed from the body by scrubbing it with more dirt. Material action is the
dirt, so how can it clean the soul? Negative knowledge, like fire, when applied to the dirt, annihilates
even the object it is supposed to clean. How can that give happiness? Only bhakti, created by the mercy
of guru, Krsna, and the devotees, can produce this state of suddha sattva. This suddha sattva state
makes the heart bright.

387

Ujjvala Nilamani 1.4

I am always engaged in offering obeisances to Lord Vasudeva in pure Krsna
consciousness,. Krsnas consciousness is always pure consciousness, in which the
Supreme Personality of Godhead, known as Vasudeva is revealed without any
covering. S.B.4.3.23
388

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Now, how many types of hero are there? Krsna reveals himself as four types of hero: dhirodatta, dhira
lalita, dhira santa and dhiroddhata. Sometimes he acts as pati and sometimes as upapati. 389 What are
pati (married lover) and upapati (unmarried lover)? It is a very great secret; it is a secret jewel in the
spiritual world. Parakiya rasa is the kaustubha jewel amongst all the jewels. By taking up a conception
of the Lord as formless and devoid of quality, no rasa results. The Vedic statement rasovai sah
becomes meaningless. By extreme negation of bliss, such nirvisesa conception becomes devoid of
excellence. When a personal conception arises, then rasa also arises. Rasa should be regarded as the
essence. A slightly personal conception endowed with majesty is superior to the impersonal conception.
But the clear conception of the Lord as master in dasya rasa is superior to santa rasa. Sakhya rasa is
superior to that. Vatsalya is even better. And madhura rasa is the best. In the same manner of
succeeding excellence, parakiya madhura rasa is superior to svakiya madhura rasa.
Self and other are two principles. From establishing the sense of self arises self-enjoyment. This is an
eternal quality in Krsna; the quality of giving enjoyment to the other in pastimes is also eternal in
Krsna. It is natural for the Supreme Lord to be capable of harmonize all conflicting qualities. 390 On one
side is Krsnas self-enjoyment expressed in svakiya rasa, and on the other side is the giving enjoyment
to others in the supreme form of parakiya rasa. When the lover and beloved meet through attraction,
being extremely bent on giving pleasure to the other party, this parakiya rasa arises. If the rasa moves
towards self-enjoyment, then rasa dries up. If it moves towards giving enjoyment to the other, then the
rasa increases.
Where Krsna is the only master, parakiya cannot become the object of criticism. When an ordinary
person takes the role of the enjoyer, then immediately there is consideration of right and wrong, and
parakiya becomes despicable. Relations between a man and a woman married to someone else is
considered very low class. Rupa Gosvami says that the low position given to the unmarried lover as
hero in literary criticism, is reserved for the material hero, not in relation to Krsna, who is beyond
material consideration, and acts as He does to taste the essence of rasa. The person who marries a
woman is called pati, or husband. 391 The person who transgresses the rules of dharma and marriage
etiquette due to strong attraction in order to obtain a married woman , and in whom that love becomes
the principle of his life, is called upapati.392 The women who ignores conventional dharma and marriage
rules and offers herself to some man is called parakiya. She may be either married or unmarried. 393 The
woman who accepts a husband by marriage rites, who is eager to follow her husbands orders and is
faithful to fulfilling her duties as a wife is called svakiya. Krsnas lovers in Dvaraka are all svakiya. His
lovers in Vraja are all parakiya.
(Excerpts have been taken from the conversation between Vijaya and Gopala Guru. Here the excerpts
end. )

389

U.N.1.10, B.R.S.2.1.226, 233,236.

Expanding himself as many times as there were cowherd women to associate with,
the Supreme Lord, though self-satisfied, playfully enjoyed their company.
S..B.120.33.19
391
U.N. 1.11
392
U.N. 1.19, 19, 21
393
U.N. 3.19
390

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The condition of the transcendental pastimes of the svakiya and parakiya women with Krsna will now
be described. These pastimes are eternal in Goloka. Just as there are daily pastimes in the earthly Vraja,
so there are also daily pastimes in Goloka. Whoever is in the spiritual world can see the pastimes there
since they have spiritual eyes to see. Those same pastimes occur on the earth, but those who observe
with eyes covered with material qualities can see only things influenced by maya. They see the eternal
parakiya of the spiritual world as material dealings. Krsnas pastimes have no material low qualities, but
material senses must see only material low qualities. Krsna showed this truth to the gopas who appeared
with him in the material world.394 There is no fault or shame in the parakiya pastimes of the gopis
because material condemnation of such women cannot apply in this case. The parakiya rasa which the
gopis, eternal energies of the Lord, taste in Goloka is most praiseworthy. Is there any fault in the fact
that Krsna, in order to bring the taste of rasa to the material world, also brings the gopis from Goloka?
Krsna is not a material hero, and the pastimes are only for the benefit of the souls in this world. If they
cannot see these pastimes, how can they taste that excellent madhura rasa and become fit to attain the
highest rasa? It is necessary that the devotee becomes a gopi to experience this madhura rasa. To
attempt to become Krsna and enjoy the rasa will end in disaster. Cheating pretenders commit this
offense.395
Amongst millions of liberated souls, to find a devotee of the Lord is very rare. Even the devotee
interested in the majestic aspect of the Lord cannot see Goloka. They attain service to the majestic form
of the Lord in Vaikuntha, after getting liberation. Amongst those who worship Krsna in the rasa of
Vraja, only those to whom Krsan bestows mercy are able to see Goloka. By the mercy of Krsna the
vastu siddha bhakta is brought to Goloka. Those who are svarupa siddhas remain in this world with the
identity of a gopi. Those who are covered by the mode of ignorance, see only the material world, even
when performing their worship. Those covered by the mode of passion can see a little better. Those
devotees in sattva mode realize a reflection of Goloka when they see the earthy Gokula. The devotees
beyond the modes of nature very quickly obtain a body of a gopi in Goloka, the spiritual world, by the
mercy of Krsna. Goloka becomes realized to the extent of the removal of maya. Yasodas giving birth,
Krsnas birth in the prison, the marriage of eternal gopis with Abhimanyu and others which gives rise to
the mood of parakiya appear to be very material in the earthly Vraja. But these events all occur by the
influence of yoga maya with specific spiritual intentions behind them. They are not false, but are the
perfect replica of Goloka. But they appear material in Vraja due to the material vision of the seer. In
Goloka those same events are eternally present in the form of beliefs, which nourish the rasas. Those
who are aspirants for service of the eightfold pastimes by taking the form of gopis must take support of
earthly Vraja. According to the amount of mercy from Krsna, they obtain purity in their service.

394

Thus deeply considering the situation, the all-merciful Supreme Personality of

Godhead Hari revealed to the cowherd men His abode, which is beyond material
darkness. Lord Krsna, revealed the indestructible spiritual effulgence, which is
unlimited, conscious and eternal. Sages see that spiritual existence in trance, when
their consciousness is free of the modes of material nature. S.B.10.28.14-15
395
When the Lord assumes a humanlike body to show mercy to His devotees, He
engages in such pastimes as will attract those who hear about them to become
dedicated to Him.
S..B.10.33.38
The gopis of Vrndavana have given up the association oif their husbands, sons and other family members, who are very
difficult to gei up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which
one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in
Vrndavana, because the gopis trample them and bless them with the dust of their lotus feet. S.B.10.47.61
U.N.3.24

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Will Vraja pastimes continue during the final devastation? At that time all the pastimes remain in Goloka.
Through practice during eight times of the day, a person realizes the eternal nature of the daily
pastimes of Krsna. During the duration of universes, the Vraja pastimes rotate from one universe to
another. At the time of final devastation, the pastimes remain in Goloka. Though Krsna may disappear
from the earth, Vraja and Mathura do not disappear, but remain for the benefit of the devotees
performing sadhana.
Krsna is the only lover. He is perfect in Dvaraka, more perfect in Mathura and most perfect in Vraja.
As he takes the forms of pati and upapati in the three places, he takes on six forms. Considering the four
types starting with dhirodatta, he then appears in twenty-four forms. Considering his nature as anukula
(favorable), daksina (expert), satha (deceitful) and dhrstha (impertinent), his forms become multiplied
by four, so the total is ninety six. There are twenty four forms in svakiya rasa and twenty four forms in
parakiya rasa. The twenty four forms of parakiya in Vraja are eternal.396
There are five types of assistants to the lover; attendants (ceta), companions (vita), buffoons
(vidhusaka), masseurs (pitha mardakas) and dearest friends (priya narma sakhas). 397 They are all skillful
at speaking pleasant words, they have deep attachment, they are good judges of time and circumstance,
they are skillful at pleasing the gopis and giving good advice. The attendants such as Bhangura and
Bhrngara are skillful at searching, carrying out secret work, and very smart. Krsnas companions such
as Kadara and Bharatibandha are sly, skillful at dressing, at conversation, and at bringing others under
their control. The buffoons, such as Madhumangala and Vasanta among the gopas, are fond of eating,
fond of arguing, fond of gesturing, skillful with words, and they dress in a comical way. The pita
mardakas such as Sridama, though having qualities similar to Krsna, serve Him obediently. The most
confidential of friends, Arjuna and Subala, priya narma sakhis, understand the mood of the gopis and
know their most intimate secrets. The assistants are in dasya rasa. The masseurs are in vira rasa and the
others are in sakhya rasa. The assistants are servants, and the other four types are friends.
The female messengers are also assistants to the hero; they are of two types: svayam duti (natural) and
apta duti (appointed). Glances and the sound of the flute are the natural messengers; Vira, who is skillful
at speaking and Vrnda, expert at flattery, are the apta dutis. Regular messengers are Lingini, Daivajna
and Silpakarini.
The gopis are the asraya. They are either svakiya or parakiya. Svakiya is not very evident in Vraja, but
parakiya is very evident there. Most of the gopis are in parakiya rasa because madhura rasa does not
display its splendor otherwise. The rasa of Krsnas wives in Dvaraka is restricted. Rasa established
through desire alone is unrestricted, and gives more pleasure to Krsna. Siva, knowledgeable of this rasa ,
has said that the beauty of a woman and difficulty of attaining her due to the obstacles which must be
removed, are the strongest weapons of cupid. Visnugupta has said the same. When the married women
of Vraja desire to give enjoyment to Krsna, their love become decorated with all good qualities and a
splendor which defeats all else. The sweetness of rasa does not increase to this extent with Laksmi and
other energies.
There are three types of gopis: sadhanapara, devi and nityapriya. Sadhana priya gopis (those who
attained their position by sadhana) are of two types: yautika and ayautika. The munis and the
Upanisads, who are attached to a group or yuta are called yautiki. Those munis who were worshippers
of Krsna but could not attain their desire d on seeing Ramas beauty became inspired to attain the status
of gopis, finally attained birth as gopis in Vraja through their sadhana. The Upanisads also by sadhana
attained birth as gopis.
396
397

U.N.1.23
U.N.1.42-43, 2.1-2, 2.16

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The female inhabitants of svarga who took birth in Vraja to serve Krsna by the order of Brahma, and
the female he demigods who served Krsna when he appeared in the heavenly planets as partial
incarnation, are called devi. They are counted among Radhas prana sakhis. Gayatri, mother of the
Vedas, took birth as a gopi in the form of Kama gayatri to take Krsnas association.
Everything created in Vraja on earth by the Lords energy is without fault, as it is not made of material
energy, but is the creation of the Lords yogamaya spiritual energy. Thus the nitya siddhas, coming from
the spiritual world, are not contaminated. Along with the nitya siddhas, the Upanisads, Gayatri and the
female inhabitants of svarga in gopi forms all served Krsna in parakiya mood. Among the nitya siddhas,
Radha and Candravali are the chief gopis. All the gopis, like Krsna, are endowed with qualities like
beauty and pleasing speech. These gopis appear as individualized portions of the hladini sakti when the
bliss portion of the Lord agitates the cit portion. 398 , , Krsna performs his eternal pastimes in Goloka
with those gopis endowed with the sixty four arts produced from his own form. Some of the gopis
mentioned in the Skanda Purana and Prahlada Samhita as well as other scriptures are Radha, Candravali,
Visakha, Lalita, Syama, Padma, Saivya, Bhadrika, Tara, Vicitra, Gopali, Dhanishta, and Pali.399
Candravali is also called Somabha. Radha is also called Gandharva. Khanjanaksi, Manorama, Mangala,
Vimala, Lila, Krsna, Sari, Visarada, Taravali, Cakoraksi, Sankari and Kumkuma are also well known.
These are leaders of groups (yuthesvari). There are hundreds of groups. The total number of gopis in all
the groups is hundreds of thousands. Visakha, Lalita, Padma and Saibya are famous as being especially
excellent. Among the leaders of the groups, Radha and the eight principal gopis are chief, being
equipped with all suspiciousness. Though Visakha, Lalita, Padma and Saibya are qualified as group
leaders, being absorbed in the mood of bliss of Radha. Visakha and Lalita become the obedient
companions of Radha and Padma and Saibya become obedient to Candravali. Among all the leaders,
Radha is supreme. Many of the gopis in her group are followers of Lalita. Some are followers of
Visakha. by great fortune a soul can gain entrance to Lalitas group.
Between Radha and Candravali, Radha is the very form of mahabhava, being most excellent in all
qualities. The glory of Radha Madhava is celebrated in the Gopala Tapani Upanisad and the Rk
Parisistha. Radha is the essence of the hladini sakti, the epitome of love, splendid with sixteen types of
decoration and twelve types of ornaments. But she is so beautiful that she does not need decoration or
ornament. She has well curled hair, shining face, long eyes, splendid breasts, thin waist, well formed
shoulders, and jewel like fingernails. There is no such combination of wonderful qualities in the three
worlds. The sixteen beauties of her body are her bath, the sparkle of the jewel in her nose, her blue
dress, her sash, her earrings, her braid, the sandalwood on her body, the flowers in her hair, garland
around her throat, a lotus in her hand, betel in her mouth, kasturi on her chin, kajal on her eyes,
colored cheeks, lac on her feet, and tilaka on her forehead. The twelve ornaments that beautify her are
the jewel in her hair, the silver earrings, the belt on her hips, the gold locket around her neck, the gold
pin in her ear, the bracelets on her wrists, throat ornaments, rings on her fingers, necklace around her
neck, armbands, jeweled anklets and rings on her toes. Like Krsna she is endowed with unlimited good
qualities. Fifteen qualities are prominent.

398

I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with
Radha, resembling His own spiritual frgure, the embodiment of the ecstatic potency
possessed of the sixty-four artistic activities, in the company of her confidantes,
embodiments of the extensions of her bodily form, permeated and vitalized by His ever
blissful spiritual rasa. Brahma Samhita 63
399
U.N.3.56,57,61
4.1., 3-7

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She is sweet in appearance, adolescent, fickle in glance, bliss-giving smile, with auspicious marks on
the hands and feet, a fragrance that drives Krsna mad, knowledgeable of music, sweet speech, skillful
at joking, obedient, compassionate, witty, efficient, bashful, respectful, patient, grave, playful, shows
symptoms of mahabhava, the residence of love in Gokula, whose fame is spread through unlimited
universes, object of affection for elders, dependent on the love of her friends, most dear to Krsna,
makes Krsna obedient to her orders.
The Varaha samhita, Jyotisa sastram, Kasi Khanda and Matysa and Garuda Puranas described the
auspicious marks.
Left foot
barley corn at the base of the big toe
cakra on the mount,
lotus on the mount of the middle toe,
flagstaff on the mount of the third toe, flag ,
an upward line on the middle foot,
goad on the mount of the little toe.
On the right foot conch at the base of the big toe,
fish on the heel
altar on the mount of the little toe,
a ratha above the fish,
hill, circle, club and trident
Left hand
line staring below the index finger and extending to the little finger
line below this running parallel to the space between the index and thumb
a line from the wrist to the space between the index finger and thumb
cakras on the five fingers in a special form called nandyavarta
elephant below the ring finger
horse below the heart line
bull below the head line
ankusa below the little finger
fan, tree, post, arrow, club, garland
right hand:
same three lines
five conches on the tips of the fingers
camara below the index finger
ankusa below the little finger
palace, drum, thunder bolt cart, bow, sword, vase
Seven marks on the left foot, eight marks on the right foot, eighteen marks on the left hand and
seventeen marks on the right hand make fifty auspicious marks.
The individual souls have all these qualities in a very small degree. The devatas have these qualities to
slightly greater degree. Radha has all the qualities in full, all being spiritual as well. Gauri and others do
not have these qualities with the same purity or fullness. Radha is the zenith of all wonderful qualities.

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Radhas group is supreme. All the members of her group are full of all good qualities, and all their
gestures attract Madhava. Radha has five types of companions (sakhis): sakhi, nitya sakhi, prana
sakhi, priya sakhi and parama prestha sakhi.400 The famous sakhis are Kusumika, Vrnda, Dhanistha..
Kasturi and Manimanjuli are nitya sakhis. Prana sakhis like Sasimukhi, Vasanti, and Lasika, almost
have the same appearance as Radha. Kurangaksi, Sumadhya, Madanalasa, Kamala, Madhuri,
Manjukesi, Kandarpasundari, Madhavi, Malati, Kamalata, Sasikala are priya sakhis. The eight major
sakhis, the parama prestha sakhis are Lalita, Visakha, Citra, Campakalata, Tungavidya, Indurekha,
Rangadevi, and Sudevi. At certain times, for the perfection of love or Radha and Krsna , they show
more love for Krsna and at other times they show more love for Radha. There are also internal
divisions (gana) in each group (yutha) of sakhis.
In Vraja pastimes there is no place for the insignificant laws of marriage which are characteristic of the
material world. There is not place for criticism of the parakiya of the gopis as material parakiya since
Krsna brings his spiritual parakiya rasa to Gokula in the material world. The gopis have the most
intense love for Krsna, and for Krsna alone. The ocean of intense emotions that appear due to their
attachment for Krsna is such that not only the non-devotees, but even the vaidha bhaktas, cannot
understand. Even Krsna could not maintain his four-armed form in the presence of the gopis intense
love.
The heroine is of three types: svakiya, parakiya and samanya. The svakiya and parakiya lovers of
Krsna have already been discussed. Samanya or common lover is defined by the material scholars as a
prostitute, who has only selfish interest at heart. She does not show dislike of a hero lacking good
qualities, nor does she show any attraction for a lover endowed with good qualities.. The love of such a
woman is actually defective conjugal love. Though Kubja s relation was of this type (samanaya), her
love may be classed as a low form of parakiya because of small amount of attraction for Krsna. On
seeing Krsnas form she desired to put sandalwood on his body. But her attraction or rati was inferior to
that of the queens of Dvaraka. The svakiya and parakiya types are divided into three types each:
mugdha, madhya and pragalbha. Taking all the varieties of Krsnas lovers together, there are fifteen
types.
There are eight conditions of the fifteen types of gopis: abhisarika, vasakasajja, utkanthita, khandita,
vipraladbha, kalahantarita, prositabhartrka and svadhinabhartrka. When a gopi under the spell of love
for Krsna cannot give him up for a moment, svadhinabhartrka is called madhavi. When the gopis fall
under the condition of svadhinabhatrka, vasakasajja and abhisarika, they decorate themselves with
ornaments.
Under the conditions of khandita, vipralabdha, utkanthita, prositabhatrka and
kalahantakarita the gopis leave their ornaments aside and placing their left hand on their cheek, they
lament and grieve. In love of Krsna, such grief is part of the wonderful variety found in the highest
spiritual bliss. According to the degree of intensity of love, the gopis are also classed as superior,
medium and ordinary. According to the intensity of the love of the gopis, Krsna responds with similar
intensity. The superior gopi will give up all activity in order to create a moments happiness for Krsna.
At hearing about the suffering of Krsna, such a gopis heart will break. The medium gopi, on hearing of
Krsnas suffering will become somewhat moved. The ordinary gopi fears some obstacle in meeting
Krsna.
The total variety of lovers is three hundred and sixty. The fifteen types multiplied by the eight conditions
becomes one hundred and twenty. When this is multiplied by the three grades of gopis it becomes three
hundred and sixty. These are the various emotional moods of the gopis serving Krsna.

400

U.N.4.50

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The behavior of the leaders of the groups may be classified as svapaksa (congenial), vipaksa
(antagonistic) and tatastha (neutral). To help out the gopis who are thirsting for sight of Krsna, there are
two types of match makers. The svayam duti expresses the love directly to Krsna.. Accusations against
Krsna may be through bodily gesture, voice or glances. Mockery is the vocal effort, using direct words
and indirect meanings. The mockery is made directly or indirectly to Krsna. The request is either
representing one self or representing another gopi.
Those who are faithful, eloquent and affectionate are called apta duti. The apta dutis are of three types:
amitartha, nisrstartha and patrahari. Artists, fortune tellers, renunciates, servants, nurses, the presiding
deity of the forest and sakhis are counted among the dutis. The artists by pictures and the fortune tellers
by interpreting astrological charts bring about meetings of Krsna and a certain gopi. Paurnamasi,
wearing the dress of a mendicant, is an example of a lingini duti. Lavanga Manjari and Bhanumati,
paricarika dutis, also become dhatreyi dutis of Radha. Vanadevi is the presiding deity of Vrndavana.
The sakhis use direct and indirect mockery and all types of suggestions, praise and indifference . If
Krsna makes a proposal to them when they are alone, they refuse.
The sakhis have sixteen types of service, which they perform with utmost attention.
1. They praise the Krsna and the beloved in front of each other.
2. They increase the mutual attachment of the Krsna and beloved.
3. They decorate Krsna and beloved.
4. They offer the beloved to Krsna.
5. They joke.
6. They give consolation.
7. They prepare their costumes for meeting.
8 They express the love of one for the other.
9. They hide the faults of Krsna and the beloved.
10. They help to deceive the husband of the gopi.
11. They give instruction so that Krsna can meet the gopi at the right time. .
12. They fan and wave camara.
13. They criticize Krsna at certain times.
14. They criticize the gopi at certain times.
15. They send messages.
16. They protect the life of the beloved gopi.
Those sakhis who bear equal love for Radha and Krsna but are loyal adherents of Radha are considered
the best. They are called the priya sakhis and parama prestha sakhis. The sakhis are classified as
belonging to the same party, to a friendly party, to a neutral party or to an antagonistic party. This
nourishes the rasa. The pride and hatred that is manifest in relation to the antagonistic party is for the
intensification of rasa. They are all parts of the indivisible love of Krsna and the gopis. These topics are
more elaborately described in Ujjvala Nilamani and Jaiva Dharma. By consulting those books the
qualified person can realize their nature. For fear of offense by unqualified persons nothing more will
be said here.
The stimuli or uddipanas for madhura rasa are the qualities, names, character, decorations, related
objects and neutral objects of Krsna and the gopis. The qualities may be mental, vocal or bodily. The
anubhavas of this rasa are called alankara (ornaments), udbhasvara, and vacika (vocal). Alankaras are
of twenty types, such as bhava and hava. When the emotion of the heart appears in the body, it is called
udbhasvara. There are twenty types of vacika anubhava, such as alapa and vilapa. The eight sattvika
bhavas are also present in this rasa. All the sancari bhavas except for ferocity and laziness are present.

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Madhura rati is the sthayi bhava of this rasa. This rati arises through things related to accusation, pride,
analogy, special items of Krsna, and nature. That madhura rati which arises from nature is the best.
That quality which reveals itself without waiting for any other cause is called the nature of an
individual. That nature may be either nisarga or svarupa. A nature which results due to determined
practice over many births , due to hearing about the qualities and form of the Lord is called nisarga.
That nature which is without origin or cause, being innate is called svarupa. It may be directed towards
Krsna, towards certain gopis, or towards both. The rati for Krsna displayed by the eternal gopis
svarupa, whereas the rati of those who have attained perfection in their present bodies due to practice is
nisarga. The rati of the practitioner is aroused due to accusation, pride, analogy etc. After the devotee
attains nisarga rati, he can then attain svarupa rati of the gopis.
There are three varieties of rati: sadharani (ordinary), samanjasa (consistent) and samartha (powerful).
The rati of the gopis of Gokula is samartha. The rati of the queens in Dvaraka is samanjasa. Kubjas rati
is sadharani. Rati becomes samartha when it has the power to overcomes everything else. It is endowed
with the power to forget everything else. When it becomes firm enough to withstand all contrary
moods, it becomes prema. When prema gradually reveals its sweetness is takes the forms of sneha,
mana, pranaya, raga, anuraga and bhava. Just as sugar cane becomes juice, unrefined sugar, coarse
sugar, granulated sugar and refined sugar, the one element of love for Krsna passes through many
stages: rati, prema sneha mana, pranaya, raga, anuraga and bhava. Bhava here denotes mahabhava.
Krsna responds with the same type of love that the devotee possesses. In madhura rasa, prema denotes
such strong attraction between Krsna and the gopi that it endures even if there appears to be cause for
breaking the relationship. Prema itself has three levels: praudha (deep), madhya (medium) and manda
(inferior).
When prema achieves the quality of illuminating the consciousness and melts the heart, it is called
sneha. It has two varieties: ghrta sneha and madhu sneha. That sneha which is extremely dignified is
called ghrta sneha. That sneha which is extremely possessive it is called madhu sneha. Rati has two
types : I am his and he is mine. Madhu sneha has the form of He is mine. Radha has such rati. When
sneha begins to show duplicity it becomes mana. Mana has two forms: udatta and lalita. When mana
becomes confidential with constant regard for Krsna it is called pranaya. Sometimes pranaya arises
directly from sneha and then proceeds to mana. In other cases, sneha leads to mana and then pranaya.
When extreme sorrow and joy become experienced in pranaya, it becomes raga. It has two types: nilima
and raktima.
In sthayi bhava there are thirty-three sancari bhavas and seven secondary svabhavas (humor etc.)
totaling forty one. Raga which gives newer and newer attraction to the object of love through newer
mixtures of the forty-one bhavas is called anuraga. In this state, when the lover becomes subjugated by
the partner, prema takes on immense varieties, and gives rise to the desire to take birth as a nonsentient
object. When pangs of separation from Krsna give rise to Krsnas appearance, anuraga becomes
advanced. Separation is part of the variety in spiritual love. When anuraga reaches the stages of
yavadasraya, and samvedya, it is called mahabhava. The ultimate amount of anuraga is reached in
Radha as asraya and as Krsna as visaya. The sthayi bhava as anuraga, when it reaches its maximum, is
called yavad asraya vritti. In the state of vedya (union), when the asraya and visaya become combined in
such a way that they think they are one rather than two, the sattvika bhavas become even more intense.
This is called mahabhava.

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In svakiya rasas mahabhava is very rare, but it is intrinsic to the gopis of Vraja. Mahabhava has two
states; rudha and adhirudha. Inability to tolerant the passing of a second, agitation of the heart at the
approach of anyone, time passing quickly, forgetting even the self in the absence of Krsna, feeling
one moment as a kalpa_these are some of the symptoms or anubhavas in meeting and separation .
There are two types of adhirudha: mohana and madana. From mohana comes spiritual insanity, in which
state the person has symptoms of udghurna and citrajalpa. These states arise in separation from Krsna.
There are ten types of citrajalpa: prajalpa, parijalpa, vijalpa, ujjalpa, samjalpa, avajalpa, abhijalpa ,ajalpa,
pratijalpa and sujalpa. When prema, the essence of the hladini sakti, becomes bright with the appearance
of all ecstatic symptoms, it reaches its highest state, madana. This madana is residing in Radha eternally.
Krsan is rasa. He has unlimited knowledge and unlimited powers. For him nothing is impossible to
accomplish. By his inconceivable power which reconciles contrary elements, he is eternally one rasa
and many rasas. As one rasa he enjoys by encompassing everything as his own. In that state, nothing
has separate existence as rasa other than himself. But he is simultaneously many rasas. Thus other than
his personal rasa, there is rasa of others and the combination of his rasa and others rasas. Experience
of these last two produces the bliss of the pastimes. Rasa for the pleasure others reaches its climax in
parakiya rasa. In Vrndavana this reaches its fully blossomed state. Parakiya, combined with enjoyment
of his own rasa, reaches the final stage of madana, which yields the highest form of bliss. This exists in
its pure form in Goloka, and descends to Vraja in the material world, where it may be perceived as
material by the material eye.
Devotees aspiring for prema, you have by practicing vaidha bhakti attained love of God and surpassed
the fourteen levels of material existence. Above the fourteen worlds exists the subtle realm of Hara
dhama, the abode of Lord Siva. Leave the four levels of this existence and proceed higher. Pierce
through the two levels of visuddha sattva (Brahman and Vaikuntha) in the form of the Viraja and
approach the border of Goloka Vrndavana. In Goloka there are five levels of personal experience.
:santa, dasya, sakhya, vatsalya and madhura. coming to the level of madhura, take up a spiritual body
of a gopi and enter the group of Radha as a follower of Lalita. by the mercy of Rupa Manjari. Raise
the sthayi bhava to rasa by mixing it with vibhava anubhava, sattvika bhavas and sancari bhavas. Being
experienced in rasa and attached to the Name, and having earned the treasure of prema to the level of
mahabhava, you will have reached perfection. Attain the highest stage by deciding your present
qualification, practicing yukta vairagya and constantly chanting the name. I have not supplied many
scriptural references in the discussion of madhura rasa, because those who are qualified will find all of
this in Ujjvala Nilamani and Jaiva Dharma. After understanding the topic of rasa and taking support of
the activity, service and mood suitable to the self, the devotee should enter the meditation on the
eightfold pastimes. Then very easily he will attain vastu siddhi. By practicing yukta vairagya the devotee
can easily remain a paramahamsa till the end of his material life.
People who have strong attraction for gross material pleasure and cannot understand these topics should
not read, think of or discuss these topics of rasa, because they will think that these are all material
activities and criticize them. If they do appreciate them at all, they will become degraded as sahajiyas..
Jayadeva Goswami has written in Gita Govinda:
If the mind absorbed in rasa is fixed in remembrance of the Lord, and if the person is desirous
of hearing about the highest pastimes of the Lord, please listen to the sweet love songs of Jayadeva.
The Bhagavatam says:

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One who is not a great controller should never imitate the behavior of ruling personalities, even
mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy
himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison.
S.B. 10.33.30
Mahaprabhu has instructed that the devotee should listen carefully to the pastimes of the Lord
described in the Bhagavatam. By this, the supreme rasa will manifest. The last verse of the four
essential verses of Bhagavatam says:
A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, must
certainly search for it up to this, in all circumstances, in all space and time, and both directly and
indirectly.
S.B.2.9.36
The highest knowledge is prema. This is revealed in two ways in the activities of Krsna. Directly it is
obtained through the daily pastimes, eight fold pastimes. Indirectly it is obtained through the pastimes
of killing the demons, from the killing of Putana to the killing of Kamsa. These pastimes exist
symbolically in Vraja and only as impressions in Goloka. Actually they are not found there, and cannot
exist there. Reading the indirect pastimes, the devotee can purify himself; being purified, he can taste
the direct pastimes and perceive Goloka. If the aspirant for prema very carefully cultivates in this way
he will understand all these matters.
Expert and thoughtful men relish Srimad Bhagavatam, the mature fruit of the desire tree of Vedic
literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even
more tasteful, although its nectarean juice was already relishable for all, including liberated souls.
S.B.1.13
As long as it is necessary to cultivate indirectly for purification, the devotee cannot absorb himself in
rasa. When the indirect cultivation bears fruit, the pure rasa of Goloka will manifest. At that time he
should cultivate both direct and indirect pastimes. Hearing the daily pastimes the devotee will taste rasa
and hearing the indirect pastimes he will be able to destroy the obstacles to tasting the rasa. As a result,
the material gunas will disappear and the devotee will easily be able to see and attain Goloka. .

Summary
This book is meant to delineate vaisnava philosophy and theology, not to convey the experience of
bhakti and rasa.401 In that case it would simply suffice to describe the pastimes of Radha and Krsna, the
embodiment of madhura rasa. There are plenty of books written on these matters, but the subject of
those books is a matter of tasting.402
401

I offer my obeisances unto the feet of all who hear or read this discourse. Kindly
hear with attention the conclusion of all these statements. A sincere student should
not neglect discussion of such conclusions, considering them controversial, for such
discussions strengthen the mind. Thus ones mind becomes attached to Sri Krsna.
C.C..Adi.2.116-117
Study Srimad Bhagavatam very scrutinizingly. Then you will understand the actual meaning of Brahma sutra.
C.C.Madhya 25.153
402

Tenth Canto, Bhagavatam, Gita Govinda of Jayadeva, Krsna Karnamrta of

Bilvamangala, Lalita Madhava and Vidagdha Madhava by :Rupa Gosvami

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The learned have concluded that there are five components in deliberation: subject, doubt,
reconciliation, opposition and conclusion.403 What is the subject of this book? The subject of
deliberation is the life of the spirit soul. What is the doubt? The doubt is What is life and what is lifes
goal? The reconciliation is as follows. Life is of two types: pure life and conditional life. Pure life
exists in the pure spiritual world. It is eternal, pure and full of bliss. There is no deficiency, no
lamentation, no fear and no death. Conditional life exists in the material world. It has two types:
grossly material (bahir mukha) and spiritually inclined (antar mukha). Grossly material life does not
take interest in the spiritual realm, but rather turns in the opposite direction. Spiritually inclined life
appears similar to grossly material life, but gives direct respect to the spiritual realm.
Grossly material conditioned souls are of four types:
without morality and without belief in God
with morality and without belief in God
with morality and with belief in God
with belief in an impersonal God
Life without morality or God has two divisions: non-human life and human life. Animals, birds and fish
constitute non-human forms. In those non-human forms of life power of intelligence is almost absent.
In the human forms without morality or God, intelligence is also almost absent. This may be represented
by primitive forest tribes, which, like animals, carry out action according to immediate desire. Impelled
by fear and desire, they take various glittering objects such as the sun and moon as their gods. There
is no moral code and no real belief in God. The quality of bhakti, present in the perfect state of the soul,
is almost absent, being represented only by possession of the human form. When man gains knowledge
of matter and material energy, he can progress in arts and sciences using his intelligence. By this he
creates happiness for his senses, but he has no respect for morality or God. He is the second type of
immoral, atheistic human being, having no regard for ethics or God.
When the human being then develops regard for moral laws, he reaches the second stage of human life.
When this life becomes combined with faith in God, man attains the third stage of life. However, since
the obligation to God is subservient to his moral codes, that faith does not remove his material
tendency. When man attains the stage of thinking of the goal in terms of impersonal liberation, and
molds his life on this concept, he loses morality, and gradually faith in God turns into faith in absolute
monism. This stage, material existence based on distorted concepts of impersonalism, is the fourth stage
of conditional life.
When man accepts the Supreme Lord as the all in all of life, makes all science, arts, morality, thoughts
and philosophies of God subordinate to devotion to the Lord, though still materially conditioned, he is
called spiritually inclined. Living in this way he is called a sadhana bhakta.
The final goal of life is to be situated in spiritual rasa in ones own pure nature after the destruction of
endless material bondage. That is the result of spiritually inclined life.
Hearing this reconciliation, people situated in each of the four stages of material life will raise their
respective objections. Actually, each of these types of people, utilizing their intelligence, have
considered a subject, doubt, reconciliation, and objection, and come to their individual conclusions.
Those conclusions are raised here as the opponents view, or objection. The principle operating here is
that each stage of life will defeat the objections raised by the next lower stage and establish a new
conclusion. By mentioning the new conclusion, it is understood that the previous conclusion has been
403

khalu visaya samsaya purvapaksa siddhanta sangati bhedat panca nyayangani

Baladeva, Vedanta Sutra

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defeated. The work here is to defeat the views of life which are considered inferior. The various
conclusions of these life styles have been presented in the book, but they will now be summarized and
reviewed again.
The man without morals thinks in the following way. The variegated universe is formed by the union
and separation of atoms, according to the beginningless laws of material nature. There is no creator.
Any faith in the Lord is simply superstition. If there were a necessity of some form of great creator, then
that creator would also need to have a creator. Therefore belief in a creator has no foundation.
Intelligence arises by the working of the material brain in the material body. When this actions stops, the
intelligence no longer exists. Belief in a soul is but blind faith. When the body dies, existence ends or
merges into primal matter. A person should therefore try to enjoy himself as much as possible as long as
the body is alive, remembering as well to avoid those acts which will give future trouble in this life itself.
These troubles are imprisonment, execution, death of other living entities (war), mutual animosity,
sickness, and infamy. Bodily pleasure is necessary because there is nothing beyond that. In order to
increase physical pleasure, everyone should make physical and mental efforts to make as much progress
as possible in arts, sciences, and industry. Leave aside the forest life and increase the glamour of body,
furniture, house and clothing. Enjoy more by creating delicious food, fragrant perfumes and cosmetics,
sweet sounding musical instruments, vehicles, beautiful art works and enticing beds. Increase beauty by
building attractive palaces and ride in a variety of automobiles. The excellence of man is his
sophistication. Collate history for the benefit of living now. All the discoveries made by research must
be preserved. Do not believe in anything extraordinary or illogical. Where there is a conflict between
general happiness and individual happiness, sacrifice general happiness for ones own benefit.
On hearing such strong statements, the uncivilized and innocent primitive peoples give up their previous
mode of action and begin to improve their life. Belief in the power of the sun and moon, maintaining
themselves by hunting, and spending their time in the forest like animals becomes forgotten. In this
way the immoral intelligent materialist becomes proud. Carvaka and Sardeneplasa are examples of
people who advocate a life of sense pleasure.
The moral materialist, being more intelligent, can easily defeat immoral materialist. He says: Oh
brother, I respect what you say but I cannot accept your self motivated actions. They are not at all
good. You are seeking out happiness in life, but without morals how can there be happiness? Do not
think that your life is everything! Consider society as well. Rules which can increase the happiness of
the human being in society are advisable. That is called morality. Gaining happiness through morality
makes man superior to animals. It is necessary for man to accept individual suffering where it will give
happiness to society. That is called selfless morality, and it is the only path for man. You must cultivate
all the positive sentiments such as love, friendship and compassion in order to increase the over-all
happiness of society. By doing this, violence, hatred and other evil tendencies will not be able to
contaminate the heart. Universal love is universal happiness. Take up ways of increasing this
happiness.
Positivists such as Compte and Mill, and socialists such as Herbert Spencer as well as lay Buddhists
and atheists firmly believe this philosophy.
Moralists worshipping a fictitious God accept the same philosophy, but add, Belief in God is also a
principal moral duty. Morality can never be perfect until man has faith in God. Belief in God clearly
contributes to moral standards in the following ways.
1. Even with a strong sense of morality, sometimes the attraction of sense objects is so strong that even
great moralists are defeated. If the opportunity arises to enjoy immorally in secret, belief in God will act

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as a preventative measure. God can see what man cannot. If man thinks like that, then he will not be
able to perform acts contrary to morality in secret.
2. By having belief in God, man can die peacefully due to happiness born of his faith.
3. Everyone will accept that faith in God produces greater tendency to perform pious acts
than morality alone.
4. The life of a moralist with faith in God is more peaceful than that of a person with morals
alone.
5. If God actually does exist, then by faith in Him so much is gained. If he does not exist,
then there is still no harm in believing. On the other hand, if God does exist, it is
detrimental not to have faith in Him. Therefore a true moralist must have faith in God.
6. There is happiness in worshipping the Lord and that happiness is purer than any other
happiness. There is always some disturbance in material happiness, but the happiness
derived from worship of the Lord is devoid of disturbance.
7. By belief in God, the tendency towards righteousness in the mind grows very quickly.
8. By faith in God, compassion and tolerance become stronger.
9. By belief in God, there is more eagerness to perform selfless action.
10. By belief in God, acceptance of afterlife arises. When this arises, man cannot be
disappointed by any event in life.
Oh brother, even if God does not exist, for the above reasons and many others as well, it is
necessary to believe in some form of God.
Seeing all the direct results of worship of God, the atheist is defeated by the pseudo-theist,
and like Compte, they accept some worshippable object. Though there are differences
between Jaiminis karma kanda, Patanjalis meditation on God and Comptes fictitious
worship, the result is the same. Compte has expressed himself clearly on these points
whereas Jaimini and other proponents of karma are more cautious, and do not reveal their
minds.
When the pseudo theist becomes strong, the genuine theist comes forward and challenges
him. Oh brother, do not think that God is simply an imaginary device. He actually exists.
Consider the following reasons.
1. Because of the perfect laws observed in the universe, there can be no doubt that a
supreme intelligence has created it and is maintaining it. The power of reasoning is the best
quality in man. When that power of reasoning is operating correctly, truth is discovered.
Sometimes, by neglecting details, error occurs. In operation of logic, proper concomitance
is necessary. Without that logic cannot proceed very far. In trying to come to a conclusion,
two elements of the syllogism (process of reasoning) must be valid. For instance, a person
may conclude there is a fire on the mountain, on seeing smoke there. First, the statement
where there is smoke, there is fire must be valid. Secondly what appears to be smoke,

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must be real smoke. If these two elements of the syllogism are correct, the conclusion ,
that there is fire on the mountain, must be true. This is the process in logical inference.
Beauty and perfect arrangement are observed in the workings of the universe is one element. The
other element is Whatever occurs by chance does not have perfect arrangement. Perfection can only
be produced by a conscious entity with intelligence. From these two elements it may be correctly
concluded Some great conscious entity has created this universe.
2. No activity occurs without a doer. Someone may propose that that doer must also have a source.
However this argument is valid only in relation to matter. A form is conceived by the intellect and this is
transformed into action in the material world. The original doer or mover of matter is a conscious entity.
As we do not see any mover of intellect beyond this, what is the necessity of insisting on another doer.
By incorrect concomitance produced through the habit of material vision, a person searches for a doer
behind the conscious entity. Give up this bad habit and with pure logic take faith in the Lord.
3. If consciousness arises by some special process through combination of atoms, there should
be some evidence of this somewhere in the universe. There should be some example of this in
human history. Man is produced from the womb of a mother. Nowhere is any other process
observed. In spite of the growth of science, nothing otherwise has yet been observed.
Someone may argue that man has arisen by chance combination of matter, and later man has
adopted this particular process of birth from the womb. However, the succeeding events
should be similar to the first event. Even now we should observe at least a few conscious
entities arising by chance combination of matter. Therefore it can only be logically concluded
that the first mother and father must have arisen from the supreme consciousness.
4. Wherever man exists, belief in God also exists. Therefore belief in God is a basic attribute in the
character of man. Someone may object that faith in God exists in the primitive stage of human life,
and by the advancement of knowledge this is eradicated. Error is not of one variety, but truth is
always one. For instance, ten plus ten equals twenty. This is the same in all countries and all places,
because it is a truth. The statement Ten plus ten equals twenty five, being a false total, is not
common to the whole world. Belief in God exists even in the inhabitants of the most remote islands.
Objection to this universal phenomenon, which arises simply from the prejudices of material
education, cannot be considered.
5. It is absolutely necessary for man to accept God and afterlife if he wants to raise his position as a
human being. If a man has only a few days to live, he cannot have much hope and aspiration. Man
fulfills his higher aspirations, hopes and ambitious goals to the degree that faith in God naturally
manifests in his character. Men devoid of faith in God have insignificant purpose in life.
6. If faith in God based on sound reasoning and gratitude in the form of following his orders is absent,
then real worship of the Lord, which is the main item of morality, also becomes absent. By this
absence, the life of man becomes imperfect, and in the absence of basic obligations life becomes sinful.
By logically deriving conclusions in this way, knowledge will increase and in the shelter of this
knowledge, life will advance in the spheres of science, arts, morality and faith in God, and the whole
world will benefit. This will give you peace and happiness after death. Those processes which reject the
existence of God cannot offer you happiness after death. Oh brother, you have offered your hopes to an
imaginary God, but a real God can offer you benefit thousands of times greater.

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It is necessary to cultivate knowledge of science, arts, morality and God, but this cultivation is of two
types: improper and proper. Improper cultivation refers to cultivation performed at the wrong time and
in the wrong way, without considering ones own qualification. A person should practice according to
his qualification. If he does more or less, the proper result will not manifest. Qualification is according
to ones nature. Nature arises due to original circumstance, teachings and association. When you take
support of the scientific system of varnasrama of Bharata after discerning your qualification, you will
perfect your activities and attain the final goal. Please understand that your soul is deathless, through
logic and intrinsic faith. Then your life in vaidha bhakti will be perfect in all respects. Though you
appear to have arisen from your mothers womb, by transcendental logic and advanced methods, raise
and embellish that self to higher existence. You existed before this birth, and after this life you will exist.
Without such conviction, your faith in God will not be pure.
Some person, being born in a family of devotees naturally becomes a devotee. Another person, taking
birth in materialists family, will likely be a materialist. Thereafter, the teachings and association may be
favorable or unfavorable. When the person attains full intellectual capacity, his nature becomes fixed.
According to that nature, the person does his activities. Since in one lifetime all results of action must
be received0, one person will go to heaven and another to hell. Is this the proper work of the all
merciful, all discerning Lord? Those religions which accept one life-span for all activity are imperfect
and unreasonable. Do not be limited by these religions; recognize the elevated nature of the soul.
Taking shelter of varnasrama dharma you will be happy.
It is necessary to perform work according to the scriptural injunctions. This work is of two types: with
desire and without desire. You should not be attracted to work which directly strengthens the senses for
enjoyment. Desireless work is obligatory. In doing such work, there is no desire, even if it yields sense
pleasure, for desire refers to self interest. In performing work as a matter of duty there is no desire or
kama. By this work, the Lord is satisfied. When the Lord is satisfied, both material satisfaction and
liberation are possible.
With this solid reasoning a person should establish himself in varnasrama dharma and live a life of
theistic morality. At this stage he begins the serious attempt to discover the goal of human life. He
begins to consider the relation of soul and God. After coming to a conclusion however, the real
question is not yet solved, and the person then asks, Who am I? What is my relation to the world?
What is my relation to God? What is my final position?
There are three types of reconciliation to the doubt raised: action for ones own happiness; annihilation
ones self interest in impersonal knowledge; and bhakti, the cultivation of the souls inherent nature.
The theistic moralist supporting the first solution will say: I am an infinitesimal soul, controlled by
dharma and adharma, and always desiring happiness. I have a relation with the universe as enjoyer of
the enjoyed. There is one portion of the material world which is the essence of pure enjoyment. I will
go there and attain perfect happiness. My relation to the Lord is this: the Lord is the creator , I am the
created; the Lord is the bestower, I am the receiver; the Lord is the maintainer, I am the maintained; the
Lord is the protector, I am the protected; the Lord is the powerful, am weak; the Lord is destroyer, I
cam be destroyed; the Lord is the lawmaker, I am the follower of the laws; the Lord is the judge, I am
the judged. If the Lord is pleased, my suffering disappears and I have the possibility of attaining
happiness. Performance of yoga is also included in this solution. Samadhi is the goal and the yama,
niyama, asana, pranayama, dhyana, dharana are its constituents steps. Pratyahara is the mode for
attaining results. Samadhi is the destroyer of suffering and the cause of happiness.

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In the second solution, a person gives up theistic morality and progresses to impersonal conceptions. I
am a knowing object, brahman is a knowing object. I am a portion of brahman. Anything material must
be avoided. Matter is the opposite of brahman. I am brahman but by illusion I am thinking that I am an
individual soul. There is nothing except brahman. Whatever I see as matter is due to ignorance. By
thinking of myself as brahman, I will attain impersonal liberation. This is the final goal of the individual.
In the third solution, the theistic moralist says: I am actually spiritual, but only a particle of spirit. The
Lord is the Supreme Spirit. The material world is not false or illusory. The concept of I which I hold
in this world is due to my weakness of knowledge. I am eternally the servant of the Lord. My relation
with the world is temporary. This relation has arisen due to the desire of the Lord. As I decrease my
opposition to the Lord my attraction for the spiritual realm will grow. My real eternal position is to
realize myself as the servant of the Lord. By cultivating this relationship, as a secondary result, I attain
liberation from the material world, and as a primary, eternal result, I attain prema. My eternal
relationship with the Lord is that of servant and served.
Whoever becomes bound to the first solution takes karma as the chief means and established the Lord
a limb of karma. The result has no eternal qualities. That solution is not without faults. There is no
display of the independence of the Lord in their life. Dependence on rule predominates. Such persons
are called karmis.
Whoever becomes bound by the second solution, aims at destruction of the self and performs false
renunciation. He neither establish himself in this world nor does he finally attain a stable non-material
position. By accepting negative thought patterns he renders his life useless. Such persons are called
jnana kandis.
Those who are bound by the first solution (sangati) will accept the third solution as the opponents view
(purvapaksa). Taking shelter of bhakti, you regard all material happiness as insignificant, and our
goal of attaining happiness on svarga or elsewhere as detestable. By renouncing everything from
brahma to the immovable entities you give up working for the progress of the world. You reject the
world altogether. But this world is our field of activity. By performing acts dear to the Lord, I attain
happiness in this life and the next. By negating all of this, you impede the attainment of everyones
happiness.
The devotee replies as follows and supplies the conclusion. Oh brother, though there is nothing of
particular importance for the soul to attain in this world, if you examine the life of the devotee you will
see that whatever good is possible for this world is attained only by the actions of the devotee. Do
whatever you can in the realms of science, art, crafts and morality. I do not object to those activities,
rather such things also provided facility for the cultivation of bhakti. The devotees are not dry
renunciates, but rather enjoyers of bliss. I accept all actions which are pleasing to the Lord. Please do
not perform action with the motive of selfish happiness, which only a secondary result, but performs all
actions for increasing devotion to the Lord. There is only a slight difference between you and I in the
matter of action. The difference is however that you perform work with a sense of duty and I perform
work with a feeling of serving the Lord. I may reduce some of those actions as they are not suitable,
but this is not the same as negligence to perform action in your mode of life. You may stop your duties
for no good reason, but I neglect those duties because of devotion to the Lord. For you, the world is
a field of activity, but for me it is a field of performing acts of devotion. I understand that all your
actions are actually material. You are theistic moralist karmi; I am called a devotee, servant of God.
The actions of a devotee and a theistic moralist are in many places identical but according to the faith,
the nature of the actions is different. As the actions of the theistic moralist are not aiming at anything

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beyond matter they are despicable. Though he respects the Lord, he does not accept the spiritual form
of the Lord or the final destination of the soul. He cannot get deliverance from the wheel of karma.
When the theistic moralist realizes the insignificance of the material world and tries to attain liberation
from the bondage of karma, he sees three possible ways to accomplish this.
1. One should gradually give up attraction for material karma and become fixed in spiritual truth.
2. One should offer all action for material results to Visnu, the Supreme Spirit. In performing karmas
one should think of the pleasure of Visnu. After performing the karma, offer the results to Krsna.
3. All obligatory karma should be done with devotion to Krsna. Those duties which, not performing, in
no way obstruct normal existence, should be rejected.
Those who accept the first path are yogis or ascetics. The ascetics try to loosen the knot of karma by
undergoing great difficulties. This Vedic process includes panca agni vidya and nididhyasana. Different
types of yoga like astanga yoga, sadanga yoga, dattatreya yoga, and goraksanathi yoga have been
prescribed. Among them hatha yoga and Patanjalas raja yoga are highly esteemed in the world. The
astanga yoga of Patanjala is chief. The person must first practice yama: non violence, truth, no
stealing, celibacy, and not accepting from others. Then he practices niyama: cleanliness, satisfaction,
austerity, study, meditation on God. By doing this he gives up all bad actions and becomes habituated to
good actions. He then practices postures, and then breath control. Having controlled his breath, he
concentrates on a form of Visnu and then fix the mind steadily on Visnu. Before the meditation
however, the mind must be withdrawn from all sense objects. When the mind has become motionless,
samadhi is attained. The main intent of this process it to become free of karma by practicing rejection.
However it is a slow process and has many obstacles.404
Those who maintain the second method think that whatever material thing a person desires should be
dedicated to the pleasure of Visnu and then offered to Krsna. However this act is contrary to nature. 405
Can a heart moved by material pleasure naturally decide to please Visnu? If he does this for show then it
cannot be regarded as a sincere attempt. It is only meant to deceive the mind. The devotion for Visnu of
all the women who worship anna purna in order to have enough food in future lives is simply words. It
goes without saying that it is not possible to attain liberation from material bondage by such offerings.

404

It is that by practicing restraint of the senses by the yoga system one can get relief
from the disturbances of desire and lust, but this is not sufficient to give satisfaction
to the soul, for this is derived from devotional service to the Personality of Godhead.
S.B.1.6.35
405
If varnasrasma dhkaram is to be established again, the faults that have arisen the
present system must be given up. Those who wish to benefit their nation should
institute the following instructions, otherwise he cannot benefit the nation.
Having completed brahmacari life, opne should becomea grhastha. Having become a grhastha one should become a
vanaprastha. Having become a vanaprastha one should become a sannyasi. But a brahmacari or a grhastha may also
become a sannyasi. Jabala Upanisad
Thus when all a mans activities are dedicated to the service of the Lord, those very activities which caused his perpetual
bondage become the destroyer of the tree of work. Whatever work is done here in this life for the satisfaction of the
mission of the Lord is called bhakti yoga, or transcendental loving service to the Lord, and what is called knowledge
becomes a concomitant factor S.B.1.5.34-35
If one acts in his profession according to his position in the modes of nature and gradually gives up these activities, he
attains the niskama stage. If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above,
even if he has appeared in a different class, he should be accepted according to those symptoms of classification.
S.B.7.11.32,35

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The third means is correct, because it involves action which is correspond to what attracts the mind. If a
person is attracted to delicious food, he can eat food which has been offered to the Lord. By doing this
simultaneously he will cultivate his attraction to the Lord and satisfy his material attachment. By tasting
the higher pleasure, very quickly the lower taste will transform into the higher taste. This is classed as
secondary bhakti but is still distinct from karma. Although karma is present in the desire for result, it is
still possible to destroy karma itself in this process. When all bodily and mental actions act according to
this secondary devotion, then they become subordinate to secondary bhakti and then serve real bhakti.
Those theistic moralists who have this inclination become devotionally inclined. All other theistic
moralists are still materially engaged.406
In defeating all the opposing views (purvapaksa), bhakti becomes established as the only practical
method. Bhakti is the highest attainment for man. It does not contradict the progress of society or the
welfare of the living entities. It bestows the inherent eternal peace and bliss to the soul. Bhakti is the
way of life for the human being. It is perfect and all auspicious. It is the only spiritual thing in the
material world.407 By cultivating sadhana bhakti the devotee attains the stage of bhava, and finally
prema. Then the sweet and majestic Lord , the abode of Laksmi, opens his storehouse of rasa and says,
Oh friend, I have been carefully holding this storehouse you. You alone have rights to it. Rejecting
me, you fell under the spell of my energy of illusion. Continuously I have shown great regard for you.
As you have attained this by your own efforts, I am extremely pleased. Serve my ever fresh pleasurable
form and play with me in the endless ocean of bliss. Do not fear, do not lament, for you have attained
eternal life of bliss. For me, you have cut all chains of material attachment. I will not be able to repay
the debt of love you have shown. Be naturally satisfied in your service.
To those who rejects the nectarean instructions of Sri Caitanya Mahaprabhu and takes up other
teachings, Rsabha deva has give the following instructions in the Fifth Canto of Bhagavatam, 5th
Chapter. Keep this instruction in your mind.
One who cannot deliver his dependents from the path of repeated birth and death should never
become a spiritual master, a father, a husband, a mother or a worshipable demigod.
S.B.5.5.18

406

If one worships the Lord, what is the necessity of austerities? If one does not
worship the Lord, what is accomplished by austerities? If the Lord is realized within
and without, then what can austerity accomplish? If the Lord cannot be realized
within or without, what can austerities accomplish? Narada Pancaratra
407
Remembrance of Lord Krsnas lotus feet destroys everything inauspicious and
awards the greatest good fortune. It purifies the heart and bestows devotion for the
Supreme Soul, along with knowledge enriched with realization and renunciation.
S.B.12.12.55