First they discussed the constitutional position of the living entities, and Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī how the living entity is one of Lord Kṛṣṇa's energies. After this, the Lord explained the way of devotional service. While discussing the Absolute Truth, Śrī Kṛṣṇa, the Lord analyzed Brahman, Paramātmā and Bhagavān, as well as the expansions of the Lord called svayaṁ-rūpa, tad-ekātma and āveśa, which are divided into various branches known as vaibhava and prābhava. Thus the Lord described the many forms of the Supreme Personality of Godhead. He also described the incarnations of God within the material world, incarnations such as the puruṣa-avatāras, manvantara-avatāras, guṇa-avatāras and śaktyāveśa-avatāras. The Lord also discussed the divisions of Kṛṣṇa's different ages, such as bālya and paugaṇḍa, and the different pastimes of the different ages. He explained how Kṛṣṇa attained His permanent form when He reached youth. In this way Śrī Caitanya Mahāprabhu explained and described everything to Sanātana Gosvāmī.
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Sri Caitanya-caritamrta
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The Personality of Godhead manifests Himself in six different features: (1) prābhava, (2) vaibhava, (3) empowered incarnations, (4) partial incarnations, (5) childhood and (6) boyhood. The Personality of Godhead Śrī Kṛṣṇa, whose permanent feature is adolescence, enjoys His transcendental proclivities by performing pastimes in these six forms. In these six features there are unlimited divisions of the Personality of Godhead's forms. The jīvas, or living beings, are differentiated parts and parcels of the Lord. They are all diversities of the one without a second, the Supreme Personality of Godhead.
The prathama-sandhyā is the beginning of the age. According to astronomical calculation, the age is divided into twelve parts. The first of these twelve divisions is known as the prathama-sandhyā. The prathama-sandhyā and śeṣa-sandhyā, the last division of the preceding age, form the junction of the two ages. According to the Sūrya-siddhānta, the prathama-sandhyā of Kali-yuga lasts 36,000 solar years. Lord Caitanya appeared in the prathama-sandhyā after 4,586 solar years of Kali-yuga had passed.
The manifestation of the internal energy of the Lord is the inconceivably variegated spiritual world, the manifestation of the marginal energy comprises the living entities, and the manifestation of the external energy is the material cosmos. Therefore the Absolute Truth includes these four principles—the Supreme Personality of Godhead Himself, His internal energy, His marginal energy and His external energy. The form of the Lord and the expansions of His form as svayaṁ-rūpa and vaibhava-prakāśa are directly the enjoyers of the internal energy, which is the eternal exhibitor of the spiritual world, the most confidential of the manifestations of energy. The external manifestation, the material energy, provides the covering bodies of the conditioned living entities, from Brahmā down to the insignificant ant. This covering energy is manifested under the three modes of material nature and appreciated in various ways by living entities in both the higher and lower forms of life.
Each of the three divisions of the internal potency—the sandhinī, samvit and hlādinī energies—influences one of the external potencies by which the conditioned souls are conducted. Such influence manifests the three qualitative modes of material nature, proving definitely that the living entities, the marginal potency, are eternally servitors of the Lord and are therefore controlled by either the internal or the external potency.
The author of Śrī Caitanya-caritāmṛta asserts with authority that sexual love is a matter of personal sense enjoyment. All the regulative principles in the Vedas pertaining to desires for popularity, fatherhood, wealth and so on are different phases of sense gratification. Acts of sense gratification may be performed under the cover of public welfare, nationalism, religion, altruism, ethical codes, Biblical codes, health directives, fruitive action, bashfulness, tolerance, personal comfort, liberation from material bondage, progress, family affection or fear of social ostracism or legal punishment, but all these categories are different subdivisions of one substance—sense gratification. All such good acts are performed basically for one's own sense gratification, for no one can sacrifice his personal interest while discharging these much-advertised moral and religious principles. But above all this is a transcendental stage in which one feels himself to be only an eternal servitor of Kṛṣṇa, the absolute Personality of Godhead. All acts performed in this sense of servitude are called pure love of God because they are performed for the absolute sense gratification of Śrī Kṛṣṇa. However, any act performed for the purpose of enjoying its fruits or results is an act of sense gratification. Such actions are visible sometimes in gross and sometimes in subtle forms.
Māyā, the external energy of the Supreme Personality of Godhead, is divided into two parts. Māyā is both the cause of the cosmic manifestation and the agent who supplies its ingredients. As the cause of the cosmic manifestation she is known as māyā, and as the agent supplying the ingredients of the cosmic manifestation she is known as pradhāna. An explicit description of these divisions of the external energy is given in Śrīmad-Bhāgavatam (11.24.1–4). Elsewhere in Śrīmad-Bhāgavatam (10.63.26) the ingredients and cause of the material cosmic manifestation are described as follows:
- kālo daivaṁ karma jīvaḥ svabhāvo
- dravyaṁ kṣetraṁ prāṇa ātmā vikāraḥ
- tat-saṅghāto bīja-roha-pravāhas
- tvan-māyaiṣā tan-niṣedhaṁ prapadye
"O my Lord! Time, activity, providence and nature are four parts of the causal aspect (māyā) of the external energy. The conditioned vital force, the subtle material ingredients called the dravya, and material nature (which is the field of activity where the false ego acts as the soul), as well as the eleven senses and five elements (earth, water, fire, air and ether), which are the sixteen ingredients of the body—these are the ingredient aspect of māyā. The body is generated from activity, and activity is generated from the body, just as a tree is generated from a seed that is generated from a tree. This reciprocal cause and effect is called māyā. My dear Lord, You can save me from this cycle of cause and effect. I worship Your lotus feet."
Śrī Sanātana Gosvāmī Prabhu, the teacher of the science of devotional service, wrote several books, of which the Bṛhad-bhāgavatāmṛta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Kṛṣṇa must read this book. Sanātana Gosvāmī also wrote a special commentary on the Tenth Canto of Śrīmad-Bhāgavatam known as the Daśama-ṭippanī, which is so excellent that by reading it one can understand very deeply the pastimes of Kṛṣṇa in His exchanges of loving activities. Another famous book by Sanātana Gosvāmī is the Hari-bhakti-vilāsa, which states the rules and regulations for all divisions of Vaiṣṇavas, namely, Vaiṣṇava householders, Vaiṣṇava brahmacārīs, Vaiṣṇava vānaprasthas and Vaiṣṇava sannyāsīs. This book was especially written, however, for Vaiṣṇava householders. Śrīla Raghunātha dāsa Gosvāmī has described Sanātana Gosvāmī in his prayer Vilāpa-kusumāñjali, verse six, where he has expressed his obligation to Sanātana Gosvāmī in the following words:
- vairāgya-yug-bhakti-rasaṁ prayatnair
- apāyayan mām anabhīpsum andhamkṛp
- āmbudhir yaḥ para-duḥkha-duḥkhī
- sanātanas taṁ prabhum āśrayāmi
“I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanātana Gosvāmī, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so.
There was no need for Lord Śrī Caitanya Mahāprabhu to accept sannyāsa, for He is God Himself and therefore has nothing to do with the material bodily concept of life. Śrī Caitanya Mahāprabhu did not identify Himself with any of the eight varṇas and āśramas, namely, brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha and sannyāsa. He identified Himself as the Supreme Spirit. Śrī Caitanya Mahāprabhu, or for that matter any pure devotee, never identifies with these social and spiritual divisions of life, for a devotee is always transcendental to these different gradations of society. Nevertheless, Lord Caitanya decided to accept sannyāsa on the grounds that when He became a sannyāsī everyone would show Him respect and in that way be favored. Although there was actually no need for Him to accept sannyāsa, He did so for the benefit of those who might think Him an ordinary human being. The main purpose of His accepting sannyāsa was to deliver the Māyāvādī sannyāsīs. This will be evident later in this chapter.
There are four orders of spiritual life, namely, brahmacarya, gṛhastha, vānaprastha and sannyāsa, and in each of these āśramas there are four divisions. The divisions of the brahmacarya-āśrama are sāvitrya, prājāpatya, brāhma and bṛhat, and the divisions of the gṛhasthāśrama are vārtā (professionals), sañcaya (accumulators), śālīna (those who do not ask anything from anyone) and śiloñchana (those who collect grains from the paddy fields). Similarly, the divisions of the vānaprastha-āśrama are vaikhānasa, vālakhilya, auḍumbara and pheṇapa, and the divisions of sannyāsa are kuṭīcaka, bahūdaka, haṁsa and niṣkriya. There are two kinds of sannyāsīs, who are called dhīras and narottamas, as stated in Śrīmad-Bhāgavatam (1.13.26–27). At the end of the month of January in the year 1432 śakābda (A.D. 1510), Śrī Caitanya Mahāprabhu accepted the sannyāsa order from Keśava Bhāratī, who belonged to the Śaṅkara-sampradāya.
"A sūtra is a compilation of aphorisms that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation." Anyone familiar with such sūtras must be aware of the Vedānta-sūtra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.
There are four chapters (adhyāyas) in the Vedānta-sūtra, and there are four divisions (pādas) in each chapter. Therefore the Vedānta-sūtra may be referred to as ṣoḍaśa-pāda, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇas), which are technically called pratijñā, hetu, udāharaṇa, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijñā, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedānta-sūtra is athāto brahma jijñāsā, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udāharaṇa), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic śāstras (nigamana).
"My real riches are Nityānanda Prabhu and the lotus feet of Śrī Rādhā and Kṛṣṇa." He further prays, "O Lord, kindly give me this opulence. I do not want anything but Your lotus feet as my property." Śrīla Narottama dāsa Ṭhākura has sung in many places that his real property is the lotus feet of Rādhā and Kṛṣṇa. Unfortunately, we are interested in unreal property and are neglecting our real property (adhane yatana kari' dhana teyāginu).
Sometimes smārtas consider Raghunātha dāsa Gosvāmī a śūdra. But Kṛṣṇadāsa Kavirāja Gosvāmī here especially mentions svarūpa-rūpa-raghunāthadāsa. Therefore one who considers the lotus feet of Raghunātha dāsa to be transcendental to all divisions of the caste system enjoys the riches of actual spiritual bliss.
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Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1541). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.
In the dakṣiṇa-vibhāga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhāva, anubhāva, sāttvika, vyabhicārī and sthāyi-bhāva, all on this high platform of devotional service. Thus there are five waves in the dakṣiṇa-vibhāga division. In the western division (paścima-vibhāga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirūpaṇa, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Kṛṣṇa and His devotees. Thus there are five waves in the western division.
The Ahovala temple is situated in Dākṣiṇātya, in the district of Karṇula, within the subdivision of Sārbela. Throughout the whole district this very famous temple is much appreciated by the people. There are eight other temples also, and all of them together are called the Nava-nṛsiṁha temples. There is much wonderful architecture and artistic engraving work in these temples. However, as stated in the local gazette, the Karṇula Manual, the work is not complete.
While relating in synopsis form the last division of the pastimes of Lord Caitanya Mahāprabhu, in this chapter I shall describe the Lord's transcendental ecstasy, which appears like madness due to His separation from Kṛṣṇa.
When Śrī Caitanya Mahāprabhu entered the room, He saw three divisions of food, and He knew that all of these were meant for Kṛṣṇa. However, He did not understand the intentions of Advaita Ācārya.
The place called Yājapura is very well known in Orissa. It is a subdivision of the Kaṭaka district and is situated on the southern side of the Vaitaraṇī River. Formerly great sages performed sacrifices on the northern bank of the Vaitaraṇī River; consequently the place is known as Yājapura, "the place where sacrifices are performed." Some people say that this was one of the capital cities of King Yayāti and that from the name Yayāti-nagara the name Yājapura has come. As stated in the Mahābhārata (Vana-parva, Chapter 114):
- ete kaliṅgāḥ kaunteya yatra vaitaraṇī nadī
- yatrāyajata dharmo ’pi devān śaraṇam etya vai
- atra vai ṛṣayo ’nye ca purā kratubhir ījire
According to the Mahābhārata, great sages formerly performed sacrifices in this place. There are still many temples of demigods and incarnations there, and there is also a Deity of Śrī Varāhadeva. This Deity is especially important and is visited by many pilgrims. Those who worship the Supreme Lord's energy worship Vārāhī, Vaiṣṇavī and Indrāṇī, as well as many similar forms of Devī, the internal energy. There are many deities of Lord Śiva, and there are many places along the river known as Daśāśvamedha-ghāṭa. Sometimes Yājapura is also called Nābhi-gayā or Virajā-kṣetra.
Actually Śrī Sanātana Gosvāmī belonged to a brāhmaṇa family because he belonged to the Sārasvata division of the brāhmaṇas and was well cultured and well educated. Somehow or other he accepted a ministership in the Muslim government; therefore he had to associate with meat-eaters, drunkards and gross materialists. Sanātana Gosvāmī considered himself fallen, for in the association of such men, he also fell victim to material enjoyment. Having passed his life in that way, he considered that he had wasted his valuable time. This statement about how one can become fallen in this material world is made by the greatest authority in the Gauḍīya Vaiṣṇava-sampradāya. Actually the whole world is presently fallen into material existence. Everyone is a meat-eater, drunkard, woman-hunter, gambler and whatnot. People are enjoying material life by committing the four basic sins. Although they are fallen, if they simply submit themselves at the lotus feet of Śrī Caitanya Mahāprabhu, they will be saved from sinful reactions.
“"The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛṣṇa will give protection, the acceptance of the Lord as one"s guardian or master, full self-surrender, and humility.
The following summary of the Twenty-third Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In this chapter Śrī Caitanya Mahāprabhu describes the symptoms of emotion and love and the awakening of one's original loving relationship with the Lord, as well as the characteristics of a devotee who has actually attained that stage. He then describes the gradual increase of love of God up to the point of mahābhāva. He then describes the five divisions of attraction and how they continue. He also describes the mellow derived from conjugal love, which is the supreme emotion. Conjugal love is divided into two categories-svakīya and parakīya. Svakīya refers to loving affairs between husband and wife, and parakīya refers to loving affairs between two lovers. There are a number of descriptions in this connection. There is also a description of the sixty-four transcendental qualities of Kṛṣṇa and the twenty-five transcendental qualities of Śrīmatī Rādhārāṇī.
Śrī Caitanya Mahāprabhu then describes those candidates who are eligible to taste the mellows of devotional service. Their fundamental natures and their varieties are also described. The Lord also informs Sanātana Gosvāmī about all the confidential paraphernalia of devotional service. He gives a description of Goloka Vṛndāvana, where the Lord is engaged in His eternal pastimes described in the Hari-vaṁśa. There is also an opposing description and a favorable description of keśa-avatāra. All these instructions are mentioned herein.
“There are two divisions of each of the five mellows—yoga (connection) and viyoga (separation). Among the mellows of friendship and parental affection, there are many divisions of connection and separation.
In the transcendental mellows of neutrality and servitorship, there are similar divisions of yoga and viyoga, but they are not variegated. The divisions of yoga and viyoga are always existing in the five mellows. However, in the transcendental mellows of friendship and parental affection, there are many varieties of yoga and viyoga. The varieties of yoga are thus described:
- yogo ‘pi kathitaḥ siddhis
- tuṣṭiḥ sthitir iti tridhā
"Yoga (connection) is of three types—success, satisfaction and permanence." (B.r.s. 3.2.129) The divisions of ayoga (separation) are described as follows:
- utkaṇṭhitaṁ viyogaś cety
- ayogo ‘pi dvidhocyate
"Thus ayoga has two divisions—longing and separation." (B.r.s. 3.2.95)
“By these three divisions of advancement in yoga—yogārurukṣu, yogārūḍha and prāpta-siddhi—there are six kinds of mystic yogīs.
The four divisions of meanings of the word deha ("body") are (1) aupādika-brahma-deha, the material body considered as Brahman with designations (vide verse 212), (2) karma-niṣṭha yājñikera karma-deha, the body engaged in ritualistic ceremonies of the Vedic injunctions (vide verse 214), (3) tapo-deha, the body engaged in austerities and penances (vide verse 216), and (4) sarva-kāma-deha, the body engaged for the satisfaction of all kinds of material desires (vide verse 218).
"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."
The devotional activities of the Kṛṣṇa consciousness movement are completely transcendental to material considerations. As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. That is the platform of oneness and the basis for a classless society. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura confirms that one has to learn from a bona fide spiritual master about religious principles, economic development, sense gratification and ultimately liberation. These are the four divisions of regulated life, but they are on the material platform. On the spiritual platform, the four principles are jñāna, vijñāna, tad-aṅga and tad-rahasya. Rules, regulations and restrictions are on the material platform, but on the spiritual platform one has to be equipped with transcendental knowledge, which is above the principles of religious rituals. Mundane religious activity is known as smārta-viddhi, but transcendental devotional service is called gosvāmi-viddhi. Unfortunately many so-called gosvāmīs are on the platform of smārta-viddhi, yet they try to pass as gosvāmi-viddhi, and thus the people are cheated. Gosvāmī-viddhi is strictly explained in Sanātana Gosvāmī’s Hari-bhakti-vilāsa, wherein it is stated:
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Rāmānanda Rāya inquired, "By which subdivision of style do the players enter?" Rūpa Gosvāmī then began to speak specifically about this subject.
Hiraṇya and Govardhana were the two governmental treasurers in that division of the country. Their priest was named Balarāma Ācārya.
"When the ecstatic emotion of enchantment gradually progresses, it becomes similar to bewilderment. Then one reaches the stage of astonishment (vaicitrī), which awakens transcendental madness. Udghūrṇā and citra-jalpa are two among the many divisions of transcendental madness."
Thus, I, Kṛṣṇadāsa, the servant of Śrīla Rūpa Gosvāmī, have sung of four divisions of the Lord's pastimes in this chapter: the Lord's devotion to His mother, His words of madness, His rubbing His face against the walls at night, and His dancing at the appearance of Lord Kṛṣṇa's fragrance.
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Teachings of Lord Caitanya
The Lord proceeded to quote a verse from Śrīmad-Bhāgavatam to the effect that a person who is a devotee of Lord Kṛṣṇa and is one hundred percent engaged in devotional service is far better than a brāhmaṇa who is versed in all the Vedic literatures but who does not engage in the devotional service of the Lord. Because he is carrying the Supreme Lord within his heart, the devotee can purify everyplace and everything.
In the Vedic literatures it is also stated that the Supreme Personality of Godhead does not recognize a person who is very learned in all the divisions of the Vedas, but, rather, He likes a person who is a devotee, even though he may be born in a low family. If one offers charity to a brāhmaṇa who is not a devotee, the Lord does not accept; but if something is offered to a devotee, the Lord accepts. In other words, whatever a person wishes to offer the Lord may be given to His devotees. Caitanya Mahāprabhu also quoted Śrīmad-Bhāgavatam to the effect that if a brāhmaṇa is not a devotee of the Supreme Lord, then he is lower than the lowest of the low, even though he may be qualified with the twelve brahminical qualities and born in a high family. A devotee, although born in a caṇḍāla (dog-eater) family, can purify his whole family for one hundred generations, past and future, by devotional service, whereas a proud brāhmaṇa cannot even purify himself. It is said in the Hari-bhakti-sudhodaya (13.2):
Thus study of the Purāṇas reveals Viṣṇu, the Supreme Personality of Godhead, to be the only object of worship. The conclusion is that directly or indirectly, all types of worship are more or less directed to the Supreme Personality of Godhead, Kṛṣṇa. In Bhagavad-gītā it is confirmed that one who worships the demigods is in fact only worshiping Kṛṣṇa because the demigods are but different parts of the body of Viṣṇu, or Kṛṣṇa. That such worship of demigods is irregular is also stated in Bhagavad-gītā (Bg. 7.20-23 9.23) Śrīmad-Bhāgavatam confirms this irregularity by asking the question: "What is the object of worshiping the different types of demigods?" In Vedic literature there are various divisions of ritualistic activities; one is karma-kāṇḍa, or purely ritualistic activities, and another is jñāna-kāṇḍa, or speculation on the Supreme Absolute Truth. What then is the purpose of the ritualistic sections of Vedic literatures, and what is the purpose of different mantras or hymns that indicate worship of various demigods? And what is the purpose of philosophical speculation on the subject of the Absolute Truth? Śrīmad-Bhāgavatam replies that in actuality all of these methods defined in the Vedas indicate the worship of the Supreme Lord Viṣṇu. In other words, they are all indirect ways of worshiping the Supreme Personality of Godhead. Sacrifices contained in the ritualistic portions of these literatures are meant for the satisfaction of the Supreme Lord Viṣṇu. Indeed, because yajña, sacrifice, is specifically meant to satisfy Viṣṇu, another name for Viṣṇu is Yajñeśvara, or Lord of sacrifices.
The second Viṣṇu incarnation, the Garbhodakaśāyī Viṣṇu, enters each and every universe, spreads water from His body, and lies down on that water. From His navel, the stem of a lotus flower grows, and on that lotus flower the first creature, Brahmā, is born. Within the stem of that lotus flower are fourteen divisions of planetary systems, which are created by Brahmā. Within each universe the Lord is present as the Garbhodakaśāyī Viṣṇu, and He maintains each universe and tends to its needs. Although He is within each material universe, the influence of material energy cannot touch Him. When it is required, this very same Viṣṇu takes the form of Lord Śiva and annihilates the cosmic creation. The three secondary incarnations-Brahmā, Viṣṇu and Śiva—are the predominating deities of the three modes of material nature. The master of the universe, however, is the Garbhodakaśāyī Viṣṇu, who is worshiped as the Hiraṇyagarbha Supersoul. The Vedic hymns describe Him as having thousands of heads. Although He is within the material nature, He is not touched by it.
The third incarnation of Viṣṇu, Kṣīrodakaśāyī Viṣṇu, is also an incarnation of the mode of goodness. He is also the Supersoul of all living entities, and He resides on the ocean of milk within the universe. Thus Caitanya Mahāprabhu described the puruṣa-avatāras.
Anyone who is engaged in the devotional service of any form or extension of the Supreme Personality of Godhead is also called ātmārāma. All such devotees engage themselves either in the regulative principles of devotional service or in devotional service in transcendental love. These devotees are also divided into three categories: the associates, those perfected in devotional service, and those newly engaged in devotional service. Newly engaged devotees can be divided into two: those who have already attained attachment for the Lord and those who have not attained such attachment. When considered according to the two divisions of devotional service (namely regulative—and attachment in transcendental love) these classes of devotees become eight in number. By following the regulative principles of devotion, the perfect associates of the Lord are further divided into four classes: the servants, the friends, the parental superiors and the fiancees.
Just as some devotees are perfected by the execution of devotional service, so some of them are eternally perfect. Of those following the regulative principles of devotional service, there are the advanced and the beginners; and in the transcendental loving service of the Lord, there are sixteen types of devotees. Thus the ātmārāmas can be considered to exist in thirty-two divisions. If the words muni, nirgrantha, ca and api are applied to the thirty-two classes, then there are fifty-eight different types of devotees. All these devotees can be described by one word: ātmārāma. There may be many different kinds of trees standing in the forest, but the word "tree" describes them all.
A person who is a qualified brāhmaṇa and at the same time has all the symptoms of a devotee can become a spiritual master for all classes of men. Such a devotee and spiritual master must be respected as God Himself. Even though a person may be born in a very respectable brāhmaṇa family, he cannot become a bona fide spiritual master if he is not a devotee of the Lord. One should not mistakenly think that a bona fide spiritual master has to be born in a so-called brāhmaṇa family. The idea is that a spiritual master must be a qualified brāhmaṇa; that is, he must be qualified by his activities.
This is confirmed in Śrīmad-Bhāgavatam when Nārada speaks of the different symptoms characterizing the four divisions of social life. Nārada therein summarizes that brāhmaṇas, kṣatriyas, vaiśyas and śūdras should be selected by their individual qualifications. In his commentary, Śrīdhara Svāmī has noted that birth in a family of brāhmaṇas does not necessarily mean that one is a brāhmaṇa. One must be qualified with the symptoms of a brāhmaṇa, as the symptoms are described in the śāstras. In the disciplic succession of the Gauḍīya Vaiṣṇava sampradāya, there are two great ācāryas (Ṭhākura Narottama and Śyāmānanda Gosvāmī) who were not born in brāhmaṇa families but were accepted as spiritual masters by many brāhmaṇas of fame, including Gaṅgānārāyaṇa, Rāmakṛṣṇa, etc.
In this way there are symptoms which the prospective devotee evinces, and both the disciple and the spiritual master must see whether each other is eligible to become either a bona fide spiritual master or a bona fide student. One should then know that the only worshipable object is the Supreme Personality of Godhead, and one should learn the various mantras and sacred songs.
According to the Skanda and Vāyu Purāṇas, the word sūtra refers to a condensed work which carries meaning and import of immeasurable strength without mistake or fault. The word vedānta means "the end of Vedic knowledge." In other words, any book which deals with the subject matter indicated by all the Vedas is called Vedānta. For example, Bhagavad-gītā is Vedānta because in Bhagavad-gītā the Lord says that the ultimate goal of all Vedic research is Kṛṣṇa. Thus Bhagavad-gītā and Śrīmad-Bhāgavatam, which aim only at Kṛṣṇa, are to be understood to be Vedānta.
In transcendental realization there are three divisions of knowledge called prasthāna-traya. That department of knowledge which is proved by Vedic instruction (like the Upaniṣads) is called śruti-prasthāna. Authoritative books indicating the ultimate goal and written by liberated souls like Vyāsadeva (for example, Bhagavad-gītā, Mahābhārata and the Purāṇas, especially Śrīmad-Bhāgavatam, the Mahā-Purāṇa) are called smṛti-prasthāna. From Vedic literatures we understand that the Vedas originated from the breathing of Nārāyaṇa. Vyāsadeva, who is an incarnation of the power of Nārāyaṇa, has compiled the Vedānta-sūtra (nyāya-prasthāna), but according to Śaṅkara's commentaries, Apāntaratamā Ṛṣi is also accredited with having compiled the codes of Vedānta-sūtra. According to Lord Caitanya, the codes of the Pañcarātra and the codes of Vedānta are one and the same. Since the Vedānta-sūtra is compiled by Vyāsadeva, it should be understood to be spoken by Nārāyaṇa Himself. From all descriptive literatures dealing with Vedānta-sūtra, it appears that there were many other ṛṣis contemporary with Vyāsadeva who also discussed Vedānta-sūtra. These sages were Ātreya, Āśmarathya, Auḍulomi, Kārṣṇājini, Kāśakṛtsna, Jaimini, Bādarī and other sages such as Pārāśarī and Karmandī.
Nectar of Devotion
The affection and the dealings of love that are different branches of the original tree of love precede many varieties of affectionate manifestations that will not be discussed here. These different manifestations have been described by Sanātana Gosvāmī in his Bhāgavatāmṛta. Although the subject of such affections and dealings of love is very confidential, Sanātana Gosvāmī has described them very explicitly.
Śrī Rūpa Gosvāmī thus concludes the first division of the Bhakti-rasāmṛta-sindhu, offering up his treatise for the transcendental pleasure of Sanātana Gosvāmī, who has established the transcendental beauty, and of Gopāla Bhaṭṭa Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī and Raghunātha dāsa Gosvāmī. It appears from this statement that the great Śrīla Jīva Gosvāmī was not yet active when Bhakti-rasāmṛta-sindhu was written.
In this second division of Bhakti-rasāmṛta-sindhu the author offers his respectful obeisances unto "Sanātana." This Sanātana can be interpreted as either Śrī Kṛṣṇa Himself or as Sanātana Gosvāmī, the elder brother and spiritual master of Rūpa Gosvāmī. In the case where "Sanātana" is accepted to mean Śrī Kṛṣṇa, the obeisances are offered to Kṛṣṇa because He is naturally so beautiful and because He is the killer of the demon Agha. If it is interpreted to mean Sanātana Gosvāmī, then it is because he is so greatly favored by Rūpa Gosvāmī, being always served by him, and because he is the annihilator of all kinds of sinful activities. In this division of Bhakti-rasāmṛta-sindhu the author wants to describe the general symptoms of the transcendental mellow (loving mood) of discharging devotional service.
In this division of Bhakti-rasāmṛta-sindhu there are five general topics: (1) vibhāva—special symptoms or causes of ecstasy, (2) anubhāva—subsequent ecstasy, (3) sāttvika-bhāva—constitutional or existential ecstasy, (4) vyabhicārī-bhāva—aggressive ecstasy and (5) sthāyi-bhāva—fervent or continuous ecstasy.
The word rasa, used in the Bhakti-rasāmṛta-sindhu, is understood by different persons differently because the exact English equivalent is very difficult to find. But as we have seen our spiritual master translate this word rasa into "mellow," we shall follow in his footsteps and also translate the word in that way.
The particular loving mood or attitude relished in the exchange of love with the Supreme Personality of Godhead is called rasa, or mellow. The different types of rasa, when combined together, help one to taste the mellow of devotional service in the highest degree of transcendental ecstasy. Such a position, although entirely transcendental to our experience, will be explained in this section as far as possible, following in the footsteps of Śrīla Rūpa Gosvāmī.
A person who is very enthusiastic in military activities and expert in releasing different kinds of weapons is called heroic.
Regarding Kṛṣṇa's heroism in fighting, there is the following statement: "My dear killer of the enemy, just as the elephant while taking bath in the lake destroys all the lotus stems within the water by swinging its trunk, so simply by moving Your arms, which are compared to the trunks of elephants, You have killed so many lotuslike enemies."
Regarding Kṛṣṇa's expertise in releasing weapons, when Jarāsandha and thirteen divisions of soldiers attacked Kṛṣṇa's army, they were unable to hurt even one soldier on the side of Kṛṣṇa. This was due to Kṛṣṇa's expert military training. This is unique in the history of military art.
An instance of astonishment in devotional service by indirect perception occurred when Mahārāja Parīkṣit heard from Śukadeva Gosvāmī about Kṛṣṇa's killing Narakāsura, who had been fighting Kṛṣṇa with eleven akṣauhiṇī divisions of soldiers. Each division of akṣauhiṇī soldiers contained several thousand elephants, several thousand horses and chariots and several hundreds of thousands of infantry soldiers. Narakāsura possessed eleven such divisions, and all of them were throwing arrows toward Kṛṣṇa, but Kṛṣṇa killed them all, simply by throwing three arrows from His side. When Mahārāja Parīkṣit heard of this wonderful victory, he immediately rubbed the tears from his eyes and became overwhelmed with joy. This instance is an example of astonishment in devotional service by indirect perception through aural reception.
There is another example of indirect astonishment. Trying to test Kṛṣṇa to see if He were truly the Supreme Personality of Godhead, Lord Brahmā stole all the cowherd boys and cows from Him. But after a few seconds, he saw that Kṛṣṇa was still present with all the cows, calves and cowherd boys, exactly in the same way as before. When Lord Brahmā described this incident to his associates on the Satyaloka planet, they all became astonished. Brahmā told them that after taking away all the boys, he saw Kṛṣṇa again playing with the same boys in the same fashion. Their bodily complexion was blackish, almost like Kṛṣṇa's, and they all had four arms. The same calves and cows were still present there, in the same original fashion. Even while describing this incident, Brahmā became almost overwhelmed. "And the most astonishing thing," he added, "was that many other Brahmās from many different universes had also come there to worship Kṛṣṇa and His associates."
Those who are not devotees can never achieve the benefits of devotional service. For them the subject of devotional service is always very difficult to understand. Only persons who have dedicated their lives unto the lotus feet of the Supreme Personality of Godhead can relish the real nectar of devotion.
When one transcends the status of ecstatic love and thus becomes situated on the highest platform of pure goodness, one is understood to have cleansed the heart of all material contamination. In that pure stage of life, one can taste this nectar, and this tasting capacity is technically called rasa, or transcendental mood.
Thus ends the Bhaktivedanta summary study of the second division of Bhakti-rasāmṛta-sindhu, in the matter of general devotional service.
Srila Rupa Goswami offers his respectful prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for whom the pure devotees are always engaged in loving transcendental service. This third division of Bhakti-rasāmṛta-sindhu describes the five primary kinds of devotional service—namely neutrality, servitude, fraternity, parenthood and conjugal love. These five items will be very elaborately explained here, and thus they have been figuratively described as the five waves on the western side of this ocean of the nectar of devotion.
When one is actually able to maintain the transcendental position, his stage is called neutrality in devotional service. Some great sages have attained this neutral position by practicing austerity, penance and meditation to control the senses. Such sages are generally called mystic yogīs, and in most cases they are inclined to appreciate the spiritual pleasure of the impersonal feature of the Absolute Truth. They are practically unaware of the transcendental pleasure derived from personal contact with the Supreme Godhead.
In the fourth division of Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī has described seven kinds of indirect ecstasies of devotional service, known as laughing, astonishment, chivalry, compassion, anger, dread and ghastliness. In this portion, Śrīla Rūpa Gosvāmī further describes these ecstasies of devotional feelings, some being compatible and others incompatible with one another. When one kind of ecstatic devotional service overlaps with another in a conflicting way, this state of affairs is called rasābhāsa, or a perverted presentation of mellows.
Expert learned scholars say that laughing is generally found among youngsters or in the combination of old persons and young children. This ecstatic loving laughing is sometimes also found in persons who are very grave by nature. Once an old mendicant approached the door of mother Yaśodā's house, and Kṛṣṇa told Yaśodā, "My dear mother, I don't wish to go near this skinny villain. If I go there, he might put Me within his begging bag and take Me away from you!" In this way, the wonderful child, Kṛṣṇa, began to look at His mother, while the mendicant, who was standing in the door, tried to hide his smiling face, although he could not do so. He immediately expressed his smiling. In this instance, Kṛṣṇa Himself is the object of laughing affairs.
Once one of Kṛṣṇa's friends informed Him, "My dear Kṛṣṇa, if You will open Your mouth, then I shall give You one nice sugar candy mixed with yogurt." Kṛṣṇa immediately opened His mouth, but instead of giving Him sugar candy with yogurt, the friend dropped a flower in His mouth. After tasting this flower, Kṛṣṇa turned His mouth in a disfigured way, and upon seeing this all His friends standing there began to laugh very loudly.
Easy Journey to Other Planets
Within the body of a child, for instance, the spiritual principle is present, and therefore changes take place in the body and it develops. But if the spirit leaves the body, the development stops. This law is applicable to every material object. Matter transforms from one shape to another when it is in contact with spirit. Without spirit there is no transformation. The entire universe develops in that way. It emanates from the energy of the Transcendence because of the spiritual force which is His, and it develops into gigantic forms like the sun, moon, earth, etc. There are fourteen divisions of planetary systems, and although they are all different in dimension and quality, the same principle of development holds true for all. The spiritual force is the creator, and by this spiritual principle only, transformation, transition and development take place.
Life is definitely not generated simply by a material reaction like a chemical combination, as many foolish men claim. Material interaction is set in motion by a superior being who creates a favorable circumstance to accommodate the spiritual living force. The superior energy handles matter in an appropriate way—as determined by the free will of the spiritual being. For example, building materials do not automatically "react" and suddenly assume the shape of a residential house. The living spiritual being handles matter appropriately by his free will and thus constructs his house. Similarly, matter is the ingredient only, but the spirit is the creator. Only a man with a poor fund of knowledge avoids this conclusion. The creator may remain unseen in the background, but that does not mean that there is no creator. One should not be illusioned simply by the gigantic form of the material universe. Rather, one should learn to discern the existence of supreme intelligence behind all these material manifestations. The Supreme Being, who is the supreme intelligence, is the ultimate creator, the all-attractive Personality of Godhead, Śrī Kṛṣṇa. Although one may not be aware of this, there is definite information of the creator given in Vedic literatures such as the Bhagavad-gītā and especially the Śrīmad-Bhāgavatam.
Krsna, The Supreme Personality of Godhead
They can meet all kinds of obstacles on the path of devotional service, and freely, without any fear, they can surmount such obstacles. Because of their surrender, they are certain that Kṛṣṇa will always protect them. As it is promised by Kṛṣṇa in the Bhagavad-gītā, "My devotees are never vanquished."
"Our dear Lord," the demigods continued, “You have appeared in Your original unalloyed form, the eternal form of goodness, for the welfare of all living entities within this material world. Taking advantage of Your appearance, all of them can now very easily understand the nature and form of the Supreme Personality of Godhead. Persons who belong to the four divisions of the social order (the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs) can all take advantage of Your appearance.
“Dear Lord, husband of the goddess of fortune, devotees who are dovetailed in Your service do not fall down from their high position like the impersonalists. Being protected by You, the devotees are able to traverse over the heads of many of Māyā’s commanders in chief, who can always put stumbling blocks on the path of liberation. Dear Lord, You appear in Your eternal transcendental form for the benefit of the living entities so that they can see You face to face and offer their worshipful sacrifices by ritualistic performance of the Vedas, mystic meditation and devotional service as recommended in the scriptures. Dear Lord, if You did not appear in Your eternal transcendental form, full of bliss and knowledge—a form which can eradicate all kinds of speculative ignorance about Your position—then all people would simply speculate about You according to their respective modes of material nature.”
When Mathurā was thus besieged, Lord Śrī Kṛṣṇa began to consider, in consultation with Baladeva, how much the Yadu dynasty was in distress, being threatened by the attacks of two formidable enemies, Jarāsandha and Kālayavana. Time was growing short. Kālayavana was already besieging Mathurā from all sides, and it was expected that the day after next, Jarāsandha would also come, equipped with the same number of divisions of soldiers as in his previous seventeen attempts. Kṛṣṇa was certain that Jarāsandha would take advantage of the opportunity to capture Mathurā when it was also being besieged by Kālayavana. He therefore thought it wise to take precautionary measures for defending against an attack upon Mathurā from two strategic points. If both Kṛṣṇa and Balarāma were engaged in fighting with Kālayavana at one place, Jarāsandha might come at another to attack the whole Yadu family and take his revenge. Jarāsandha was very powerful, and having been defeated seventeen times, he might vengefully kill the members of the Yadu family or arrest them and take them to his kingdom. Kṛṣṇa therefore decided to construct a formidable fort where no two-legged animal, either man or demon, could enter. He decided to keep His relatives there so that He would then be free to fight the enemy. It appears that formerly Dvārakā was also part of the kingdom of Mathurā. In Śrīmad-Bhāgavatam it is stated that Kṛṣṇa constructed the fort in the midst of the sea. Remnants of the fort Kṛṣṇa constructed still exist in the Bay of Dvārakā.
It appears that this place is situated in the northernmost part of the Himalayan Mountains, where the abode of Nara-Nārāyaṇa is situated. This place is still existing and is called Badarikāśrama. In Badarikāśrama he engaged himself in the worship of Lord Kṛṣṇa, tolerating all kinds of pains and pleasures and the other dualities of this material world. Lord Kṛṣṇa returned to the vicinity of Mathurā, where He fought with the soldiers of Kālayavana and killed them one after another. After this, He collected all the booty from the dead bodies, and under His direction it was loaded on bullock carts and brought back to Dvārakā.
Meanwhile, Jarāsandha again attacked Mathurā, this time with bigger divisions of soldiers, numbering twenty-three akṣauhiṇīs.
Lord Śrī Kṛṣṇa wanted to save Mathurā from the eighteenth attack of the great military divisions of King Jarāsandha. To prevent further killing of soldiers and to attend to other important business, Lord Kṛṣṇa left the battlefield without fighting. Actually He was not at all afraid, but He pretended to be an ordinary human being frightened by the immense quantity of soldiers and resources of Jarāsandha. Without any weapons Kṛṣṇa left the battlefield. Although His lotus feet were as soft as the petals of a lotus flower, He proceeded for a very long distance on foot.
Therefore, when one inquires as to the welfare of a brāhmaṇa, the questions should be worded according to his condition of life so as not to disturb him. A peaceful mind is the basis for becoming truthful, clean, equipoised, self-controlled and tolerant. Thus by attaining knowledge and knowing its practical application in life, one becomes convinced about the Absolute Truth. The brāhmaṇa knew Kṛṣṇa to be the Supreme Personality of Godhead, and still he accepted the respectful service of the Lord on the grounds of Vedic social convention. Lord Śrī Kṛṣṇa was playing just like a human being. Because He belonged to the kṣatriya division of the social system and was a young boy, it was His duty to show respect to such a brāhmaṇa.
Lord Kṛṣṇa continued: “O best of all the brāhmaṇas, you should always remain satisfied, for if a brāhmaṇa is always self-satisfied he will not deviate from his prescribed duties; and simply by sticking to one's prescribed duties, everyone, especially a brāhmaṇa, can attain the highest perfection of all desires. Even if a person is as opulent as the King of heaven, Indra, if he is not satisfied he inevitably has to transmigrate from one planet to another. Such a person can never be happy under any circumstances; but if one's mind is satisfied, even if he is bereft of all possessions, he can be happy living anywhere.”
It was an open secret that Rukmiṇī was meant to be married to Kṛṣṇa but that her elder brother Rukmī had arranged her marriage to Śiśupāla. There was also some whispering about a rumor that Rukmiṇī had sent a messenger to Kṛṣṇa; therefore the soldiers suspected that Kṛṣṇa might cause a disturbance by attempting to kidnap Rukmiṇī. Even though they were not without fear, they were all prepared to give Kṛṣṇa a good fight to prevent the girl from being taken away. Śrī Balarāma received the news that Kṛṣṇa had left for Kuṇḍina accompanied only by a brāhmaṇa and that Śiśupāla was there with a large number of soldiers. Balarāma suspected that they would attack Kṛṣṇa, and thus out of great affection for His brother He took strong military divisions of chariots, infantry, horses and elephants and went to the precincts of Kuṇḍina.
Meanwhile, inside the palace, Rukmiṇī was expecting Kṛṣṇa to arrive, but when neither He nor the brāhmaṇa who took her message appeared, she was full of anxiety and began to think how unfortunate she was. "There is only one night between today and my marriage day, and still neither the brāhmaṇa nor Śyāmasundara has returned. I cannot ascertain any reason for this." Having little hope, she thought that perhaps Kṛṣṇa had found reason to become dissatisfied and had rejected her fair proposal. As a result, the brāhmaṇa might have become disappointed and not come back. Although she was thinking of various causes for the delay, she expected them both at any moment.
When a kṣatriya prince is married, at least a dozen maidservants of similar age are given along with the bride. After giving the cows and maidservants, the King enriched the dowry by giving 9,000 elephants and a hundred times more chariots than elephants. This means that he gave 900,000 chariots. And he gave a hundred times more horses than chariots, or 90,000,000 horses, and a hundred times more menservants than horses. Royal princes maintained such menservants and maidservants with all provisions, as if they were their own children or family members. After giving this dowry, the king of Kośala Province bade his daughter and great son-in-law be seated on a chariot and allowed them to go to their home, guarded by a division of well-equipped soldiers. As they traveled fast to their new home, the King's heart was enlivened with affection for them.
Before this marriage of Satyā with Kṛṣṇa, there had been many competitive engagements with the bulls of King Nagnajit, and many other princes of the Yadu dynasty and of other dynasties as well had tried to win the hand of Satyā. When the frustrated princes of the other dynasties heard that Kṛṣṇa was successful in getting the hand of Satyā by subduing the bulls, naturally they became envious. While Kṛṣṇa was traveling to Dvārakā, all the frustrated and defeated princes encircled Him and began to shower their arrows on the bridal party. When they attacked Kṛṣṇa's party and shot arrows like incessant torrents of rain, Arjuna, the best friend of Kṛṣṇa, took charge of the challenge, and he alone very easily drove them off to please his great friend Kṛṣṇa on the occasion of His marriage. Arjuna immediately took up his bow, Gāṇḍīva, and chased away all the princes; exactly as a lion drives away all small animals simply by chasing them, Arjuna drove away all the princes, without killing even one of them. After this, the chief of the Yadu dynasty, Lord Kṛṣṇa, along with His newly married wife and the huge dowry, entered the city of Dvārakā with great pomp. Kṛṣṇa then lived there with His wife very peacefully.
When Bāṇāsura was blessed by Lord Kṛṣṇa in this way, he came before the Lord and bowed down before Him, touching his head to the earth. Bāṇāsura immediately arranged to have his daughter Ūṣā seated with Aniruddha on a nice chariot, and then he presented them before Lord Kṛṣṇa. After this, Lord Kṛṣṇa took charge of Aniruddha and Ūṣā, who had become very opulent materially because of the blessings of Lord Śiva. Thus, keeping forward a division of one akṣauhiṇī of soldiers, Kṛṣṇa proceeded toward Dvārakā. In the meantime, all the people of Dvārakā, having received the news that Lord Kṛṣṇa was returning with Aniruddha and Ūṣā in great opulence, decorated every corner of the city with flags, festoons and garlands. All the big roads and crossings were carefully cleansed and sprinkled with sandalwood pulp mixed with water. Everywhere was the fragrance of sandalwood. All the citizens joined their friends and relatives to welcome Lord Kṛṣṇa with great pomp and jubilation, and a tumultuous vibration of conchshells, drums and bugles received the Lord. In this way the Supreme Personality of Godhead, Kṛṣṇa, entered His capital, Dvārakā.
Śukadeva Gosvāmī assured King Parīkṣit that the narration of the fight between Lord Śiva and Lord Kṛṣṇa is not at all inauspicious, like ordinary fights. On the contrary, if one remembers in the morning the narration of this fight between Lord Kṛṣṇa and Lord Śiva and takes pleasure in the victory of Lord Kṛṣṇa, he will never experience defeat anywhere in his struggle of life.
At that time, instead of becoming My shelter, as you have demanded, you will be subject to the mercy of these lowborn birds. At that time your body will be thrown to the dogs, who will eat it with great pleasure.’ ”
The messenger carried the words of Lord Kṛṣṇa to his master, Pauṇḍraka, who patiently heard all these insults. Without waiting any longer, Lord Śrī Kṛṣṇa immediately started out on His chariot to punish the rascal Pauṇḍraka, the King of Karūṣa. Because at that time he was living with his friend the King of Kāśī, Kṛṣṇa surrounded the whole city of Kāśī.
King Pauṇḍraka was a great warrior, and as soon as he heard of Kṛṣṇa's attack, he came out of the city with two akṣauhiṇī divisions of soldiers. The King of Kāśī also came out, with three akṣauhiṇī divisions. When the two kings came before Lord Kṛṣṇa to oppose Him, Kṛṣṇa saw Pauṇḍraka face to face for the first time. Kṛṣṇa saw that Pauṇḍraka had decorated himself with the symbols of the conchshell, disc, lotus and club. He carried an imitation Śārṅga bow, and on his chest was a mock insignia of Śrīvatsa. His neck was decorated with a false Kaustubha jewel, and he wore a flower garland in exact imitation of Lord Vāsudeva's. He was dressed in yellow silken garments, and the flag on his chariot carried the symbol of Garuḍa, exactly imitating Kṛṣṇa's. He had a very valuable helmet on his head, and his earrings, like swordfish, glittered brilliantly. On the whole, however, his dress and makeup were clearly imitation. Anyone could understand that he was just like someone onstage playing the part of Vāsudeva in false dress. When Lord Śrī Kṛṣṇa saw Pauṇḍraka imitating His posture and dress, He could not check His laughter, and thus He laughed with great satisfaction.
The imprisoned kings will be released, and with great pleasure we shall enjoy the spread of Your transcendental fame for having saved the innocent kings whom Jarāsandha has imprisoned.
“But King Jarāsandha is not an ordinary man. He has proved a stumbling block even to great warriors because his bodily strength is equal to the strength of ten thousand elephants. If there is anyone who can conquer this king, he is none other than Bhīmasena because he also possesses the strength of ten thousand elephants. The best thing would be for Bhīmasena to fight alone with him. Then there would be no unnecessary killing of many soldiers. In fact, Jarāsandha will be very difficult to conquer when he stands with his akṣauhiṇī divisions of soldiers. We may therefore adopt a policy more favorable to the situation. We know that King Jarāsandha is very much devoted to the brāhmaṇas and very charitably disposed toward them; he never refuses any request from a brāhmaṇa. I think, therefore, that Bhīmasena should approach Jarāsandha in the dress of a brāhmaṇa, beg charity from him and then personally engage in fighting him. And in order to assure Bhīmasena's victory, I think that Your Lordship should accompany him. If the fighting takes place in Your presence, I am sure Bhīmasena will emerge victorious, for Your presence makes everything impossible possible. Indeed, Lord Brahmā creates this universe and Lord Śiva destroys it simply through Your influence.
Material opulence can be the cause of degradation and also the cause of elevation, according to the purposes for which it is used. If opulence is used for sense gratification it is the cause of degradation, and if used for the service of the Lord it is the cause of elevation.
It is evident from Lord Kṛṣṇa's dealings with Sudāmā Vipra that the Supreme Personality of Godhead is very, very much pleased with a person who possesses brahminical qualities. A qualified brāhmaṇa like Sudāmā Vipra is naturally a devotee of Lord Kṛṣṇa. Therefore it is said, brāhmaṇo vaiṣṇavaḥ: a brāhmaṇa is a Vaiṣṇava. Or sometimes it is said, brāhmaṇaḥ paṇḍitaḥ. Paṇḍita means a highly learned person. A brāhmaṇa cannot be foolish or uneducated. Therefore there are two divisions of brāhmaṇas, namely Vaiṣṇavas and paṇḍitas. Those who are simply learned are paṇḍitas but not yet devotees of the Lord, or Vaiṣṇavas. Lord Kṛṣṇa is not especially pleased with them. Simply the qualification of being a learned brāhmaṇa is not sufficient to attract the Supreme Personality of Godhead. Not only must a brāhmaṇa be well qualified according to the requirements stated in scriptures such as Śrīmad Bhagavad-gītā and Śrīmad-Bhāgavatam, but at the same time he must be a devotee of Lord Kṛṣṇa. The vivid example is Sudāmā Vipra. He was a qualified brāhmaṇa, unattached to all sorts of material sense enjoyment, and at the same time he was a great devotee of Lord Kṛṣṇa. Lord Kṛṣṇa, the enjoyer of all sacrifices and penances, is very fond of a brāhmaṇa like Sudāmā Vipra, and we have seen by the actual behavior of Lord Kṛṣṇa how much He adores such a brāhmaṇa. Therefore, the ideal stage of human perfection is to become a brāhmaṇa-vaiṣṇava like Sudāmā Vipra.
After this, Satyā addressed Draupadī in this way: “My dear Draupadī, my father arranged for an assembly for my svayaṁvara, and to test the strength and heroism of the prospective bridegrooms, he stipulated that they each fight with his seven ferocious bulls, which had long, sharp horns. Many heroic prospects tried to defeat the bulls, but unfortunately they were all severely struck, and they returned to their homes as defeated invalids. When Lord Śrī Kṛṣṇa came and fought with the bulls, they were just like playthings for Him. He captured the bulls and roped each one of them by the nostrils. Thus they came under His control, just as a goat's small kids come very easily under the control of children. My father was very much pleased and married me to Lord Kṛṣṇa with great pomp, giving as my dowry many divisions of soldiers, horses, chariots and elephants, along with hundreds of maidservants. Thus Lord Kṛṣṇa brought me to His capital city, Dvārakā. On the way back, He was assaulted by many princes, but Lord Kṛṣṇa defeated all of them, and thus I have the privilege of serving His lotus feet as a maidservant.”
After this, Bhadrā began to speak. She said, "My dear Draupadī, Lord Kṛṣṇa is the son of my maternal uncle. Fortunately, I became attracted to His lotus feet. When my father understood these feelings of mine, he personally arranged for my marriage, inviting Lord Kṛṣṇa to marry me and giving Him in dowry one akṣauhiṇī, or division of armed forces, along with many maidservants and other royal paraphernalia. I do not know whether I shall be able to have the shelter of Lord Kṛṣṇa life after life, but still I pray to the Lord that wherever I may take my birth I may not forget my relationship with His lotus feet."
Renunciation Through Wisdom
The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛṣṇa will give protection, the acceptance of the Lord as one's guardian or master, full surrender, and humility.
The relationship between the Supreme Lord and His surrendered devotee is very intimate. Everything about the devotee is known to the Lord. The devotee has no separate interest that would involve him in speculative knowledge, fruitive activities, sense pleasures, lamentation, meditation, and so on. He simply engages full-time in serving the Supreme Lord. His consciousness becomes purified of all contamination, and the fire of conditioned life is put out. Duality and illusion is eradicated from his heart, his devotion to Lord Kṛṣṇa becomes single-minded, and He throws himself at the Lord's lotus feet, feeling like a sold-out animal. At this stage the Supreme Lord Himself imparts all spiritual knowledge, or buddhi-yoga, to the devotee so that he can attain Him:
| Page Title: | Divisions of... (CC and Other Books) |
| Compiler: | MadhuGopaldas, RupaManjari |
| Created: | 18 of Apr, 2013 |
| Totals by Section: | BG=0, SB=0, CC=28, OB=26, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 54 |