As far as Kṛṣṇa Himself is concerned, He is directly situated in His spiritual energy, or specifically in His internal potency. To help us understand the difference between the spiritual and material energies, there is a clear analysis of the two in the Second Canto of Śrīmad-Bhāgavatam. Śrīdhara Svāmī also gives a clear analytical study in his commentary on the first verse of the Tenth Canto of Śrīmad-Bhāgavatam. Śrīdhara Svāmī was accepted by Lord Caitanya as an authorized commentator on Śrīmad-Bhāgavatam, and Caitanya Mahāprabhu quoted his writings and explained that in the Tenth Canto of Bhāgavatam the life and activities of Kṛṣṇa are described because Kṛṣṇa is the shelter of all manifestations. Knowing this, Śrīdhara Svāmī worshiped and offered his obeisances unto Kṛṣṇa as the shelter of everything.
Analytical study (Books)
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Bhagavad-gita As It Is
BG Chapters 1 - 6
Compassion for the dress of a drowning man is senseless. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress—the gross material body. One who does not know this and laments for the outward dress is called a śūdra, or one who laments unnecessarily. Arjuna was a kṣatriya, and this conduct was not expected from him. Lord Kṛṣṇa, however, can dissipate the lamentation of the ignorant man, and for this purpose the Bhagavad-gītā was sung by Him. This chapter instructs us in self-realization by an analytical study of the material body and the spirit soul, as explained by the supreme authority, Lord Śrī Kṛṣṇa. This realization is possible when one works without attachment to fruitive results and is situated in the fixed conception of the real self.
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.
We simply change our bodily dress in different manners, but actually we keep our individuality even after liberation from the bondage of material dress. An analytical study of the soul and the body has been very graphically explained by Lord Kṛṣṇa. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as Sāṅkhya, in terms of the Nirukti dictionary. This Sāṅkhya has nothing to do with Sāṅkhya philosophy of the atheist Kapila. Long before the imposter Kapila's Sāṅkhya, the Sāṅkhya philosophy was expounded in the Śrīmad-Bhāgavatam by the true Lord Kapila, the incarnation of Lord Kṛṣṇa, who explained it to His mother, Devahūti.
In the Second Chapter, verse 39 (BG 2.39), the Lord explained two kinds of procedures—namely sāṅkhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sāṅkhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Kṛṣṇa consciousness, as it is explained in the 61st verse of the Second Chapter (BG 2.61). The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Kṛṣṇa consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process.
Only the ignorant speak of devotional service (karma-yoga) as being different from the analytical study of the material world (Sāṅkhya). Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
The aim of the analytical study of the material world is to find the soul of existence. The soul of the material world is Viṣṇu, or the Supersoul. Devotional service to the Lord entails service to the Supersoul. One process is to find the root of the tree, and the other is to water the root. The real student of Sāṅkhya philosophy finds the root of the material world, Viṣṇu, and then, in perfect knowledge, engages himself in the service of the Lord. Therefore, in essence, there is no difference between the two because the aim of both is Viṣṇu. Those who do not know the ultimate end say that the purposes of Sāṅkhya and karma-yoga are not the same, but one who is learned knows the unifying aim in these different processes.
One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.
BG Chapters 13 - 18
From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements (mahā-bhūta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body-mind, ego and intelligence. These subtle elements are included within the field of activities.
Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree's reflection is situated on water. Desire is the cause of things' being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it.
Srimad-Bhagavatam
SB Canto 3
Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations.
Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations.
This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.
As explained before, the entire material world is a display of sixteen diversities and eight material elements. The analytical studies of the material world are the subject matter of Sāṅkhya philosophy. The first sixteen diversities are the eleven senses and five sense objects, and the eight elements are the gross and subtle matter, namely earth, water, fire, air, sky, mind, intelligence and ego. All these combined together are distributed throughout the entire universe, which extends diametrically to four billion miles. Besides this universe of our experience, there are innumerable other universes. Some of them are bigger than the present one, and all of them are clustered together under similar material elements as described below.
Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of the Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sāṅkhya, or empirical philosophy for the analytical study of material conditions; yoga, or mysticism for liberation of the pure soul from material bondage; vairāgya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection.
There are many diverse departments of knowledge in understanding Kṛṣṇa. Sāṅkhya philosophy is especially meant for persons who are conditioned by this material world. It is generally understood by the paramparā system, or by disciplic succession, to be the science of devotional service. Preliminary studies of devotional service have already been explained. Now the analytical study of devotional service will be explained by the Lord, who says that by such an analytical study, one becomes freed from the modes of material nature. The same assertion is confirmed in Bhagavad-gītā. Tato māṁ tattvato jñātvā: by understanding the Lord according to various categories, one can become eligible to enter into the kingdom of God. This is also explained here. By understanding the science of devotional service in Sāṅkhya philosophy, one can become free from the modes of material nature.
Smṛti means "memory," and svāpa means "sleep." Sleep is also necessary to keep the intelligence in working order. If there is no sleep, the brain cannot work nicely. In Bhagavad-gītā it is especially mentioned that persons who regulate eating, sleeping and other necessities of the body in the proper proportion become very successful in the yoga process. These are some of the aspects of the analytical study of intelligence as described in both the Patañjali yoga system and the Sāṅkhya philosophy system of Kapiladeva in Śrīmad-Bhāgavatam.
Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and qualitative constitution are the basic principles in understanding the form of an object.
In the Śrīmad-Bhāgavatam, First Canto, it is stated that one becomes joyful by discharging devotional service. In that joyful attitude, one can understand the science of God, or Kṛṣṇa consciousness; otherwise it is not possible. The analytical study of the elements of material nature and the concentration of the mind upon the Supersoul are the sum and substance of the Sāṅkhya philosophical system. The perfection of this sāṅkhya-yoga culminates in devotional service unto the Absolute Truth.
Devahūti inquired: My dear Lord, You have already very scientifically described the symptoms of the total material nature and the characteristics of the spirit according to the Sāṅkhya system of philosophy. Now I shall request You to explain the path of devotional service, which is the ultimate end of all philosophical systems.
In this Twenty-ninth Chapter, the glories of devotional service are elaborately explained, and the influence of time on the conditioned soul is also described. The purpose of elaborately describing the influence of time is to detach the conditioned soul from his material activities, which are considered to be simply a waste of time. In the previous chapter, material nature, the spirit and the Supreme Lord, or Supersoul, are analytically studied, and in this chapter the principles of bhakti-yoga, or devotional service—the execution of activities in the eternal relationship between the living entities and the Personality of Godhead—are explained.
Bhakti-yoga, devotional service, is the basic principle of all systems of philosophy; all philosophy which does not aim for devotional service to the Lord is considered merely mental speculation. But of course bhakti-yoga with no philosophical basis is more or less sentiment. There are two classes of men. Some consider themselves intellectually advanced and simply speculate and meditate, and others are sentimental and have no philosophical basis for their propositions. Neither of these can achieve the highest goal of life-or, if they do, it will take them many, many years. Vedic literature therefore suggests that there are three elements-namely the Supreme Lord, the living entity and their eternal relationship-and the goal of life is to follow the principles of bhakti, or devotional service, and ultimately attain to the planet of the Supreme Lord in full devotion and love as an eternal servitor of the Lord.
Sāṅkhya philosophy is the analytical study of all existence. One has to understand everything by examining its nature and characteristics. This is called acquirement of knowledge. But one should not simply acquire knowledge without reaching the goal of life or the basic principle for acquiring knowledge-bhakti-yoga. If we give up bhakti-yoga and simply busy ourselves in the analytical study of the nature of things as they are, then the result will be practically nil. It is stated in the Bhāgavatam that such engagement is something like husking a paddy. There is no use beating the husk if the grain has already been removed. By the scientific study of material nature, the living entity and the Supersoul, one has to understand the basic principle of devotional service to the Lord.
Artha jña brāhmaṇa refers to one who has made a thorough analytical study of the Absolute Truth and who knows that the Absolute Truth is realized in three different phases, namely Brahman, Paramātmā and Bhagavān. If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brāhmaṇa-Vaiṣṇava who can explain clearly and eradicate all doubts, but if he does not follow the Vaiṣṇava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an ācārya. The position of an ācārya is that he executes devotional service with no desire for elevation to a higher position of life.
SB Canto 4
Sometimes these professional readers manifest very good scholarship and exhibit word jugglery. Unfortunately they are never devotees of the Supreme Lord. Consequently, they cannot impress upon the audience the real essence of knowledge, Kṛṣṇa. There are also many thoughtful writers and creative philosophers, but despite all their learning, if they cannot approach the Supreme Personality of Godhead, they are simply useless mental speculators. There are many sharply intelligent people in this material world, and they discover so many things for sense gratification. They also analytically study all the material elements, but despite their expert knowledge and expert scientific analysis of the whole cosmic manifestation, their endeavors are useless because they cannot understand the Supreme Personality of Godhead.
Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyāsa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless.
Impersonalists do not take to devotional service, but take to other practices, such as the analytical study of the material elements, the discrimination between matter and spirit, and the mystic yoga system. These are beneficial only insofar as they are complementary to devotional service. Caitanya Mahāprabhu therefore told Sanātana Gosvāmī that without a touch of devotional service, jñāna, yoga and Sāṅkhya philosophy cannot give one the desired results. The impersonalists wish to merge into the Supreme Brahman; however, merging into the Supreme Brahman also requires a touch of devotional service. The Absolute Truth is realized in three phases—impersonal Brahman, Paramātmā and the Supreme Personality of Godhead. All these require a touch of devotional service.
SB Canto 5
Matter and spirit are all nondifferent from the Supreme Brahman, Bhagavān. Lord Śrī Kṛṣṇa confirms this statement in the Bhagavad-gītā (BG 7.4): me bhinnā prakṛtir aṣṭadhā. The material energy is Kṛṣṇa's energy, but it is separated from Him. The spiritual energy is also His energy, but it is not separated from Him. When the material energy is engaged in the service of the Supreme Spirit, so-called material energy is also transformed into spiritual energy, just as an iron rod becomes fire when placed in contact with fire. When we can understand by an analytical study that the Supreme Personality of Godhead is the cause of all causes, our knowledge is perfect. Simply understanding the transformations of different energies is partial knowledge. We must come to the ultimate cause. Na te viduḥ svārtha gatiṁ hi viṣṇum (SB 7.5.31). The knowledge of those who are not interested in knowing the original cause of all emanations is never perfect knowledge. There is nothing in the phenomenal world that is not produced by the supreme energy of the Supreme Personality of Godhead.
SB Canto 6
Material scientists can make an analytical study of the physical elements, the body, the senses, the sense objects and even the air that controls the vital force, but still they cannot understand that above all these is the real spirit soul. In other words, the living entity, because of his being a spirit soul, can understand all the material objects, or, when self-realized, he can understand the Paramātmā, upon whom yogīs meditate. Nevertheless, the living being, even if advanced, cannot understand the Supreme Being, the Personality of Godhead, for He is ananta, unlimited, in all six opulences.
SB Canto 7
Sober and expert persons should search for the spirit soul with minds purified through analytical study in terms of the soul's connection with and distinction from all things that undergo creation, maintenance and destruction.
A sober person can study himself and distinguish the soul from the body by analytical study. For example, when one considers his body—his head, his hands and so on-one can certainly understand the difference between the spirit soul and the body. No one says, "I head." Everyone says, "My head." Thus there are two entities—the head and "I." They are not identical, although they appear to be one conglomeration.
By an analytical study of the entire constitution of the body, one can surely come to the conclusion that the soul is different from all the body's material constituents, such as earth, water, fire and air. Thus the difference between the body and soul can be realized by a person who is thoughtful (manīṣī or muni), and after this realization of the individual spirit soul one can very easily understand the supreme spirit soul. If one thus realizes that the individual soul is subordinate to the supreme spirit soul, he achieves self-realization. As explained in the Thirteenth Chapter of Bhagavad-gītā (BG 13), there are two souls within the body. The body is called kṣetra, and there are two kṣetra jñas, or occupants of the body, namely the Supersoul (Paramātmā) and the individual soul.
SB Cantos 10.14 to 12 (Translations Only)
Until one's mind is fixed in spiritual satisfaction, one should analytically study the temporary nature of all material objects, whether cosmic, earthly or atomic. One should constantly observe the process of creation through the natural progressive function and the process of annihilation through the regressive function.
Sri Caitanya-caritamrta
CC Adi-lila
By an analytical study of the truth of Lord Caitanya, one will find that He is not different from the Supreme Personality of Godhead Kṛṣṇa; no one is greater than or even equal to Him. In the Bhagavad-gītā (BG 7.7) Lord Kṛṣṇa says to Arjuna, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth (Arjuna), there is no truth superior to Me." Thus it is here confirmed that there is no truth higher than Lord Śrī Kṛṣṇa Caitanya.
"(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.""
CC Madhya-lila
The Gosvāmīs carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic literatures. This was in compliance with the order of Śrī Caitanya Mahāprabhu. Thus one can understand the most confidential devotional service of Vṛndāvana.
Regarding the Bṛhad-bhāgavatāmṛta, there are two parts, both of which deal with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuṇṭha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-māhātmya-nirūpaṇa, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life's destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.
The more one hears the pastimes of Śrī Caitanya Mahāprabhu with faith, analytically studying them, the more one attains the ecstatic riches of love of Godhead.
Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence of ecstasy. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23). When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccuping. These are the symptoms of anubhāva. Thus the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvāmīs. In the Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī gives each and every symptom a particular name.
"When mother Yaśodā saw all the universes within Kṛṣṇa"s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the Puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son."
“(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me."
“(Lord Kṛṣṇa said:) "What is the purpose of all Vedic literatures? On whom do they focus? Who is the object of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of the Vedic literatures is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me. The essence of all Vedic literatures is to distinguish Me from māyā. By considering the illusory energy, one comes to the platform of understanding Me. In this way one becomes free from speculation about the Vedas and comes to Me as the conclusion. Thus one is satisfied."
These two verses are quoted from Śrīmad-Bhāgavatam (11.21.42–43). When Uddhava asked Kṛṣṇa about the purpose of Vedic speculation, the Lord informed him of the process of understanding the Vedic literature. The Vedas are composed of karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. One who analytically studies the purpose of the Vedas understands that by karma-kāṇḍa, sacrificial activity, one comes to the conclusion of jñāna-kāṇḍa, speculative knowledge, and that after speculation one comes to the conclusion that worship of the Supreme Personality of Godhead is the ultimate. When one comes to this conclusion, he becomes fully satisfied.
Under the lotus feet of Śrī Kṛṣṇa, the entire mahat-tattva is existing. Since everything is under Śrī Kṛṣṇa's protection, Śrī Kṛṣṇa is called āśraya-tattva. Everything else is called āśrita-tattva. The material creation is also called āśrita-tattva. Liberation from material bondage and the attainment of the spiritual platform are also āśrita-tattva. Kṛṣṇa is the only āśraya-tattva. In the beginning of the creation there are Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. They are also āśraya-tattva. Kṛṣṇa is the cause of all causes (sarva-kāraṇa-kāraṇam (Bs. 5.1)). To understand Kṛṣṇa perfectly, one has to make an analytical study of āśraya-tattva and āśrita-tattva.
“(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me."
CC Antya-lila
“(The Supreme Personality of Godhead, Kṛṣṇa, said:) "My dear Uddhava, neither through aṣṭāṅga-yoga (the mystic yoga system for controlling the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me."
"When mother Yaśodā saw all the universes within Kṛṣṇa"s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son."
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
In this world there are two principles operating: One principle is the origin or shelter of everything, and the other principle is deduced from this original principle. The Supreme Truth is the shelter of all manifestations and is called āśraya. All other principles, which remain under the control of the āśraya-tattva, or the Absolute Truth, are called āśrita, or subordinate corollaries and reactions. The purpose of the material manifestation is to give the conditioned soul a chance to attain liberation and return to the āśraya-tattva, or the Absolute Truth. Since everything in the cosmic creation is dependent on the āśraya-tattva—the creative manifestation or Viṣṇu manifestation—the various demigods an? manifestations of energy, the living entities and all material elements are dependent on Kṛṣṇa, for Kṛṣṇa is the Supreme Truth. Thus Śrīmad-Bhāgavatam indicates that everything is sheltered by Kṛṣṇa directly and indirectly. Consequently perfect knowledge can be had only by an analytical study of Kṛṣṇa, as confirmed by Bhagavad-gītā.
By analytically studying the five diverse manifestations of the Supreme Lord, we can come to know that Lord Śrī Caitanya Mahāprabhu is the Supreme Absolute Truth and that Lord Nityānanda is His immediate expansion. We can also come to understand that Advaita Prabhu is also in the category of the Supreme Personality of Godhead but is subordinate to Lord Caitanya and Nityānanda Prabhu. The Supreme Personality of Godhead and His immediate and subordinate expansion are worshipable by the other two—namely the representation of the internal potency and the representation of the marginal potency. The representation of the internal potency, Gadādhara, represents the confidential devotee, and the representation of the marginal potency, Śrīvāsa, represents the pure devotee. Both of these are worshipers of the other three. But all four of the Lord's expansions—whether in the worshipable category (Nityānanda and Advaita) or the worshiper category (Gadādhara and Śrīvāsa)—are engaged in the transcendental loving service of the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu.
Nectar of Devotion
The devotees of Kṛṣṇa engaged in His personal service are always very cautious, because they know that becoming personal servitors of Lord Kṛṣṇa is not an ordinary thing. A person who offers respect even to the ants engaged in the service of the Lord becomes eternally happy, so what is there to say of one who offers Kṛṣṇa direct service? Raktaka once said within himself, "Not only is Kṛṣṇa my worshipable and servable Lord, but also the girl friends of Kṛṣṇa, the gopīs, are equally worshipable and servable by me. And not only the gopīs, but anyone who is engaged in the service of the Lord is also worshipable and servable by me. I know that I must be very careful not to become overly proud that I am one of the servitors and devotees of the Lord." From this statement one can understand that the pure devotees, those who are actually engaged in the service of the Lord, are always very cautious and are never overly proud of their service.
This mentality of the direct servitor of Kṛṣṇa is called dhūrya. According to expert analytical studies of the direct associates of the Lord, Śrīla Rūpa Gosvāmī has divided these into three classes—namely dhūrya, dhīra and vīra. Raktaka is classified among the dhūrya, or those who are always attached to serving the most beloved gopīs.
Krsna, The Supreme Personality of Godhead
The demigods continued to offer their respectful prayers unto the supreme form of the Personality of Godhead, Kṛṣṇa, by analytical study of the material manifestation. What is this material manifestation? It is just like a tree. A tree stands on the ground. Similarly, the tree of the material manifestation is standing on the ground of material nature. This material manifestation is compared to a tree because a tree is ultimately cut off in due course of time. A tree is called vṛkṣa. Vṛkṣa means that thing which will be ultimately cut off. Therefore, this tree of the material manifestation cannot be accepted as the Ultimate Truth, because it is influenced by time. But Kṛṣṇa's body is eternal: He existed before the material manifestation, He is existing while the material manifestation is continuing, and when it will be dissolved, He will continue to exist. Therefore only Kṛṣṇa can be accepted as the Absolute Truth.
Kṛṣṇa has many incarnations, such as Lord Nṛsiṁha, Lord Boar, Lord Fish and Lord Tortoise, but there is no difference between Kṛṣṇa's original two-handed form, like that of a human being, and these incarnations of gigantic animal forms. Nor is there any difference between the action of one part of His body and that of another. His hands can act as His legs, His eyes can act as His ears, or His nose can act as another part of His body. Kṛṣṇa's smelling and eating and hearing are all the same. We limited living entities have to use a particular part of the body for a particular purpose, but there is no such distinction for Kṛṣṇa. In the Brahma-saṁhitā it is said, aṅgāni yasya sakalendriya-vṛttimanti: Kṛṣṇa can perform the activities of one limb with any other limb. So by analytical study of Kṛṣṇa and His person, it is concluded that He is the complete whole. When He meditates, therefore, He meditates on Himself. Self-meditation by ordinary men, designated in Sanskrit as so ’ham, is simply imitation. Kṛṣṇa may meditate on Himself because He is the complete whole, but we cannot imitate Him and meditate on ourselves.
Renunciation Through Wisdom
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works. In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
The process of pure devotional service is one. At the same, time the Gītā points out how to execute buddhi-yoga through jñāna, or analytical study, and karma, or fruitive action. When buddhi-yoga is executed in conjunction with fruitive activity, it is known as karma-yoga. Similarly, when it is executed in conjunction with analytical study, then it is called jñāna-yoga. And when buddhi-yoga, or devotional service, transcends both karma-yoga and jñāna-yoga and becomes completely unalloyed, that devotion is called pure bhakti-yoga, or loving devotional service to the Supreme Lord.
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works. In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
| Page Title: | Analytical study (Books) |
| Compiler: | Matea, Serene, Visnu Murti |
| Created: | 29 of Oct, 2009 |
| Totals by Section: | BG=9, SB=20, CC=13, OB=9, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 51 |