Text* 1: I offer my respectful obeisances unto Lord ĹrÄŤ Caitanya MahÄprabhu. He is an ocean of transcendental mercy, and although the subject matter of bhakti-yoga is very confidential, He has nonetheless manifested it so nicely, even in this Age of Kali, the age of quarrel.
Text* 2: All glories to ĹrÄŤ Caitanya MahÄprabhu! All glories to NityÄnanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of ĹrÄŤ Caitanya MahÄprabhu!
Text* 3: ĹrÄŤ Caitanya MahÄprabhu said, âI have described oneâs relationship with KášášŁáša in various ways. This is the subject matter of all the Vedas. KášášŁáša is the center of all activities.
Text* 4: âNow I shall speak about the characteristics of devotional service, by which one can attain the shelter of KášášŁáša and His loving transcendental service.
Text* 5: âA human beingâs activities should be centered only on devotional service to Lord KášášŁáša. That is the verdict of all Vedic literatures, and all saintly people have firmly concluded this.
Text 6: â âWhen the mother Vedas [Ĺruti] is questioned as to whom to worship, she says that You are the only Lord and worshipable object. Similarly, the corollaries of the Ĺruti-ĹÄstras, the smášti-ĹÄstras, give the same instructions, just like sisters. The PurÄášas, which are like brothers, follow in the footsteps of their mother. O enemy of the demon Mura, the conclusion is that You are the only shelter. Now I have understood this in truth.â
Text 7: âKášášŁáša is the nondual Absolute Truth, the Supreme Personality of Godhead. Although He is one, He maintains different personal expansions and energies for His pastimes.
Text* 8: âKášášŁáša expands Himself in many forms. Some of them are personal expansions, and some are separate expansions. Thus He performs pastimes in both the spiritual and the material worlds. The spiritual worlds are the Vaikuášášha planets, and the material universes are the brahmÄášá¸as, gigantic globes governed by Lord BrahmÄ.
Text 9: âExpansions of His personal self â like the quadruple manifestations of Saáš
karᚣaáša, Pradyumna, Aniruddha and VÄsudeva â descend as incarnations from Vaikuášášha to this material world. The separated expansions are the living entities. Although they are expansions of KášášŁáša, they are counted among His different potencies.
Text* 10: âThe living entities [jÄŤvas] are divided into two categories. Some are eternally liberated, and others are eternally conditioned.
Text* 11: âThose who are eternally liberated are always awake to KášášŁáša consciousness, and they render transcendental loving service at the feet of Lord KášášŁáša. They are to be considered eternal associates of KášášŁáša, and they are eternally enjoying the transcendental bliss of serving KášášŁáša.
Text* 12: âApart from the ever-liberated devotees, there are the conditioned souls, who always turn away from the service of the Lord. They are perpetually conditioned in this material world and are subjected to the material tribulations brought about by different bodily forms in hellish conditions.
Text* 13: âDue to his being opposed to KášášŁáša consciousness, the conditioned soul is punished by the witch of the external energy, mÄyÄ. He is thus ready to suffer the threefold miseries â miseries brought about by the body and mind, the inimical behavior of other living entities and natural disturbances caused by the demigods.
Text 14-15: âIn this way the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes the servant of anger and continues to be kicked by the external energy, mÄyÄ. Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and hymns make the witch of the external energy flee. The conditioned soul thus gets into touch with devotional service to Lord KášášŁáša, and in this way he can approach nearer and nearer to the Lord.
Text 16: â âO my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered these desires so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened, and now I am giving them up. Due to transcendental intelligence, I now refuse to obey the unwanted orders of these desires, and I now come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me.â
Text* 17: âDevotional service to KášášŁáša is the chief function of the living entity. There are different methods for the liberation of the conditioned soul â karma, jĂąÄna, yoga and bhakti â but all the others are dependent on bhakti.
Text 18: âWithout devotional service, all other methods for spiritual self-realization are weak and insignificant. Unless one comes to the devotional service of Lord KášášŁáša, jĂąÄna and yoga cannot give the desired results.
Text 19: â âWhen pure knowledge is beyond all material affinity but is not dedicated to the Supreme Personality of Godhead [KášášŁáša], it does not appear very beautiful, although it is knowledge without a material tinge. What, then, is the use of fruitive activities â which are naturally painful from the beginning and transient by nature â if they are not utilized for the devotional service of the Lord? How can they be very attractive?â
Text 20: â âThose who perform severe austerities and penances, those who give away all their possessions out of charity, those who are very famous for their auspicious activity, those who are engaged in meditation and mental speculation, and even those who are very expert in reciting the Vedic mantras are not able to obtain any auspicious results, although they are engaged in auspicious activities, if they do not dedicate their activities to the service of the Supreme Personality of Godhead. I therefore repeatedly offer my respectful obeisances unto the Supreme Personality of Godhead, whose glories are always auspicious.â
Text 21: âSpeculative knowledge alone, without devotional service, is not able to give liberation. On the other hand, even without knowledge one can obtain liberation if one engages in the Lordâs devotional service.
Text 22: â âMy dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. His labor becomes fruitless.â
Text 23: â âThis divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.â
Text* 24: âThe living entity is bound around the neck by the chain of mÄyÄ because he has forgotten that he is eternally a servant of KášášŁáša.
Text 25: âIf the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of mÄyÄ and become eligible for shelter at KášášŁášaâs lotus feet.
Text 26: âThe followers of the varášÄĹrama institution accept the regulative principles of the four social orders [brÄhmaáša, kᚣatriya, vaiĹya and ĹĹŤdra] and four spiritual orders [brahmacarya, gášhastha, vÄnaprastha and sannyÄsa]. However, if one carries out the regulative principles of these orders but does not render transcendental service to KášášŁáša, he falls into a hellish condition of material life.
Text* 27: â âFrom the mouth of BrahmÄ, the brahminical order has come into existence. Similarly, from his arms the kᚣatriyas have come, from his waist the vaiĹyas have come, and from his legs the ĹĹŤdras have come. These four orders and their spiritual counterparts [brahmacarya, gášhastha, vÄnaprastha and sannyÄsa] combine to make human society complete.
Text* 28: â âIf one simply maintains an official position in the four varášas and ÄĹramas but does not worship the Supreme Lord Viᚣášu, he falls down from his puffed-up position into a hellish condition.â
Text* 29: âThere are many philosophical speculators [jĂąÄnÄŤs] belonging to the MÄyÄvÄda school who consider themselves liberated and call themselves NÄrÄyaáša. But their intelligence is not purified unless they engage in KášášŁášaâs devotional service.
Text 30: â âO lotus-eyed one, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.â
Text 31: âKášášŁáša is compared to sunshine, and mÄyÄ is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to KášášŁáša consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.
Text 32: â âThe external illusory energy of KášášŁáša, known as mÄyÄ, is always ashamed to stand in front of KášášŁáša, just as darkness is ashamed to remain before the sunshine. However, that mÄyÄ bewilders unfortunate people who have no intelligence. Thus they simply boast that this material world is theirs and that they are its enjoyers.â
Text* 33: âOne is immediately freed from the clutches of mÄyÄ if he seriously and sincerely says, âMy dear Lord KášášŁáša, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.â
Text 34: â âIt is My vow that if one only once seriously surrenders unto Me, saying âMy dear Lord, from this day I am Yours,â and prays to Me for courage, I shall immediately award courage to that person, and he will always remain safe from that time on.â
Text* 35: âDue to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power. If such a person actually becomes intelligent, he takes to KášášŁáša consciousness by engaging himself in intense devotional service to Lord ĹrÄŤ KášášŁáša.
Text 36: â âWhether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord KášášŁáša, the Supreme Personality of Godhead, by rendering transcendental loving service.â
Text* 37: âIf those who desire material enjoyment or merging into the existence of the Absolute Truth engage in the Lordâs transcendental loving service, they will immediately attain shelter at KášášŁášaâs lotus feet, although they did not ask for it. KášášŁáša is therefore very merciful.
Text* 38: âKášášŁáša says, âIf one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison.
Text 39: â âSince I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.â
Text 40: â âWhenever KášášŁáša is requested to fulfill oneâs desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause one to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lordâs service, KášášŁáša forcibly gives one shelter at His lotus feet, where one will forget all other desires.â
Text* 41: âWhen someone engages in Lord KášášŁášaâs devotional service for the satisfaction of the senses and instead acquires a taste for serving KášášŁáša, he gives up his material desires and willingly offers himself as an eternal servant of KášášŁáša.
Text 42: â[When he was being blessed by the Supreme Personality of Godhead, Dhruva MahÄrÄja said:] âO my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.â
Text 43: âThe conditioned souls are wandering throughout the different planets of the universe, entering various species of life. By good fortune one of these souls may somehow or other be delivered from the ocean of nescience, just as one of the many big logs in a flowing river may by chance reach the bank.
Text 44: â âBecause I am so fallen, I shall never get a chance to see the Supreme Personality of Godhead.â This was my false apprehension. Rather, by chance a person as fallen as I am may get to see the Supreme Personality of Godhead. Although one is being carried away by the waves of the river of time, one may eventually reach the shore.â
Text 45: âBy good fortune one becomes eligible to cross the ocean of nescience, and when oneâs term of material existence decreases, one may get an opportunity to associate with pure devotees. By such association, oneâs attraction to KášášŁáša is awakened.
Text 46: â âO my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead â the highest goal of the topmost devotees and the Lord of the universe.â
Text* 47: âKášášŁáša is situated in everyoneâs heart as the caittya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives him lessons so he can progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.
Text 48: â âO my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of BrahmÄ, for You appear in two features â externally as the ÄcÄrya and internally as the Supersoul â to deliver the embodied living being by directing him how to come to You.â
Text* 49: âBy associating with a devotee, one awakens his faith in devotional service to KášášŁáša. Because of devotional service, oneâs dormant love for KášášŁáša awakens, and thus oneâs material, conditioned existence comes to an end.
Text 50: â âSomehow or other, if one is attracted to talks about Me and has faith in the instructions I have set forth in the Bhagavad-gÄŤtÄ, and if one is neither falsely detached from material things nor very much attracted to material existence, his dormant love for Me will be awakened by devotional service.â
Text 51: âUnless one is favored by a pure devotee, one cannot attain the platform of devotional service. To say nothing of kášášŁáša-bhakti, one cannot even be relieved from the bondage of material existence.
Text 52: â âO King RahĹŤgaáša, without taking upon oneâs head the dust from the lotus feet of a pure devotee [a mahÄjana or mahÄtmÄ], one cannot attain devotional service. Devotional service is not possible to attain simply by undergoing severe austerities and penances, by gorgeously worshiping the Deity, or by strictly following the rules and regulations of the sannyÄsa or gášhastha order; nor is it attained by studying the Vedas, submerging oneself in water, or exposing oneself to fire or scorching sunlight.â
Text 53: â âUnless human society accepts the dust of the lotus feet of great mahÄtmÄs â devotees who have nothing to do with material possessions â mankind cannot turn its attention to the lotus feet of KášášŁáša. Those lotus feet vanquish all the unwanted, miserable conditions of material life.â
Text 54: âThe verdict of all revealed scriptures is that by even a momentâs association with a pure devotee, one can attain all success.
Text 55: â âThe value of a momentâs association with a devotee of the Lord cannot be compared even to the attainment of the heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which is for those who are meant for death.â
Text* 56: âKášášŁáša is so merciful that simply by aiming His instructions at Arjuna, He has given protection to the whole world.
Text 57-58: â âBecause you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit. Always think of Me and become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.â
Text* 59: âAlthough KášášŁáša previously explained the proficiency of executing Vedic rituals, performing fruitive activity as enjoined in the Vedas, practicing yoga and cultivating jĂąÄna, these last instructions are most powerful and stand above all the others.
Text* 60: âIf the devotee has faith in the strength of this order, he worships Lord KášášŁáša and gives up all other activities.
Text 61: â âAs long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by Ĺravaášaáš kÄŤrtanaáš viᚣášoḼ, one has to act according to the regulative principles of the Vedic injunctions.â
Text 62: âĹraddhÄ is confident, firm faith that by rendering transcendental loving service to KášášŁáša one automatically performs all subsidiary activities. Such faith is favorable to the discharge of devotional service.
Text 63: â âBy pouring water on the root of a tree, one automatically satisfies the trunk, branches and twigs. Similarly, by supplying food to the stomach, where it nourishes the life air, one satisfies all the senses. In the same way, by worshiping KášášŁáša and rendering Him service, one automatically satisfies all the demigods.â
Text 64: âA faithful devotee is a truly eligible candidate for the loving service of the Lord. According to oneâs faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee.
Text* 65: âOne who is expert in logic, argument and the revealed scriptures and who has firm faith in KášášŁáša is classified as a topmost devotee. He can deliver the whole world.
Text 66: â âOne who is expert in logic and in understanding the revealed scriptures, and who always has firm conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional service.â
Text* 67: âOne who is not very expert in argument and logic based on the revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate.
Text 68: â âHe who does not know scriptural argument very well but who has firm faith is called an intermediate or second-class devotee.â
Text* 69: âOne whose faith is soft and pliable is called a neophyte, but by gradually following the process he will rise to the platform of a first-class devotee.
Text 70: â âOne whose faith is not very strong, who is just beginning, should be considered a neophyte devotee.â
Text 71: âA devotee is considered superlative or superior according to his attachment and love. In the Eleventh Canto of ĹrÄŤmad-BhÄgavatam, the following symptoms have been given.
Text 72: â âA person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, ĹrÄŤ KášášŁáša. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.
Text 73: â âAn intermediate, second-class devotee shows love for the Supreme Personality of Godhead, is friendly to all devotees and is very merciful to neophytes and ignorant people. The intermediate devotee neglects those who are envious of devotional service.
Text 74: â âA prÄkášta-bhakta, or materialistic devotee, does not purposefully study the ĹÄstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prÄya [neophyte devotee], or bhaktÄbhÄsa, for he is a little enlightened by Vaiᚣášava philosophy.â
Text* 75: âA Vaiᚣášava is one who has developed all good transcendental qualities. All the good qualities of KášášŁáša gradually develop in KášášŁášaâs devotee.
Text 76: â âIn one who has unflinching devotional faith in KášášŁáša, all the good qualities of KášášŁáša and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.â
Text* 77: âAll these transcendental qualities are the characteristics of pure Vaiᚣášavas, and they cannot be fully explained, but I shall try to point out some of the important qualities.
Text* 78-80: âDevotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to KášášŁáša and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities â lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.
Text 81: â âDevotees are always tolerant, forbearing and very merciful. They are the well-wishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are very peaceful. These are the decorations of devotees.â
Text 82: â âIt is the verdict of all ĹÄstras and great personalities that service to a pure devotee is the path of liberation. By contrast, association with materialistic people who are attached to material enjoyment and women is the path of darkness. Those who are actually devotees are broadminded, equal to everyone and very peaceful. They never become angry, and they are friendly to all living entities.â
Text* 83: âThe root cause of devotional service to Lord KášášŁáša is association with advanced devotees. Even when oneâs dormant love for KášášŁáša awakens, association with devotees is still most essential.
Text 84: â âO my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead â the highest goal of the topmost devotees, and the Lord of the universe.â
Text 85: â âO devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society.â
Text 86: â âThe spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion.â
Text* 87: âA Vaiᚣášava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiᚣášavas should also avoid the company of those who are not devotees of Lord KášášŁáša.
Text 88-90: â âBy association with worldly people, one becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all opportunities. One should not at any time associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a toy animal in the hands of a woman. The illusion and bondage that accrue to a man from attachment to any other object are not as complete as that resulting from association with a woman or with men too much attached to women.â
â âBy association with worldly people, one becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all opportunities. One should not at any time associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a toy animal in the hands of a woman. The illusion and bondage that accrue to a man from attachment to any other object are not as complete as that resulting from association with a woman or with men too much attached to women.â
Text 91: â âIt is better to accept the miseries of being encaged within bars and surrounded by burning flames than to associate with those bereft of KášášŁáša consciousness. Such association is a very great hardship.â
Text* 92: â âOne should not even see those who are bereft of devotional service in KášášŁáša consciousness and who are therefore devoid of pious activities.â
Text* 93: âWithout hesitation, one should take exclusive shelter of Lord KášášŁáša with full confidence, giving up bad association and even neglecting the regulative principles of the four varášas and four ÄĹramas. That is to say, one should abandon all material attachment.
Text 94: â âAfter giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I shall give you protection from all of lifeâs sinful reactions. Do not worry.â
Text 95: âLord KášášŁáša is very kind to His devotees. He is always very grateful and magnanimous, and He possesses all abilities. A learned man does not give up KášášŁáša to worship anyone else.
Text 96: â âMy dear Lord, You are very affectionate to Your devotees. You are also a truthful and grateful friend. Where is that learned man who would give You up and surrender to someone else? You fulfill all the desires of Your devotees, so much so that sometimes You even give Yourself to them. Still, You neither increase nor decrease by such activity.â
Text* 97: âWhenever an experienced person develops real knowledge of KášášŁáša and His transcendental qualities, he naturally gives up all other engagements and renders service to the Lord. Uddhava gives evidence concerning this.
Text 98: â âOh, how wonderful it is! PĹŤtanÄ, the sister of BakÄsura, wanted to kill KášášŁáša by smearing deadly poison on her breasts and having KášášŁáša take it. Nonetheless, Lord KášášŁáša accepted her as His mother, and thus she attained the destination befitting KášášŁášaâs mother. Of whom should I take shelter but KášášŁáša, who is most merciful?â
Text* 99: âThere are two kinds of devotees â those who are fully satiated and free from all material desires and those who are fully surrendered to the lotus feet of the Lord. Their qualities are one and the same, but those who are fully surrendered to KášášŁášaâs lotus feet are qualified with another transcendental quality â Ätma-samarpaáša, full surrender without reservation.
Text 100: â âThe six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that KášášŁáša will give protection, the acceptance of the Lord as oneâs guardian or master, full self-surrender, and humility.
Text 101: â âOne whose body is fully surrendered takes shelter at the holy place where KášášŁáša had His pastimes, and he prays to the Lord, âMy Lord, I am Yours.â Understanding this with his mind, he enjoys spiritual bliss.â
Text* 102: âWhen a devotee thus fully surrenders unto KášášŁášaâs lotus feet, KášášŁáša accepts him as one of His confidential associates.
Text 103: â âThe living entity who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.â
Text* 104: âMy dear SanÄtana, please now hear about the regulative principles for the execution of devotional service. By this process, one can attain the highest perfection of love of Godhead, which is the most desirable treasure.
Text 105: â âWhen transcendental devotional service, by which love for KášášŁáša is attained, is executed by the senses, it is called sÄdhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.â
Text* 106: âThe spiritual activities of hearing, chanting, remembering and so forth are the natural characteristics of devotional service. The marginal characteristic is that it awakens pure love for KášášŁáša.
Text* 107: âPure love for KášášŁáša is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.
Text* 108: âThere are two processes of practical devotional service. One is regulative devotional service, and the other is spontaneous devotional service.
Text 109: âThose who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhÄŤ bhakti.
Text 110: â âO descendant of Bharata! O MahÄrÄja ParÄŤkᚣit! The Supreme Personality of Godhead, who is situated in everyoneâs heart as ParamÄtmÄ, who is the supreme controller, and who always removes the miseries of the living entities, must always be heard about from reliable sources, and He must be glorified and remembered by one who wishes to become fearless.â
Text 111: â âFrom the mouth of BrahmÄ, the brahminical order has come into existence. Similarly, from his arms the kᚣatriyas have come, from his waist the vaiĹyas have come, and from his legs the ĹĹŤdras have come. These four orders and their spiritual counterparts [brahmacarya, gášhastha, vÄnaprastha and sannyÄsa] combine to make human society complete.
Text* 112: â âIf one simply maintains an official position in the four varášas and ÄĹramas but does not worship the Supreme Lord Viᚣášu, he falls down from his puffed-up position into a hellish condition.â
Text 113: â âKášášŁáša is the origin of Lord Viᚣášu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the ĹÄstras should be the servants of these two principles.â
Text* 114: âI shall say something about the various practices of devotional service, which is expanded in so many ways. I wish to speak briefly of the essential practices.
Text* 115: âOn the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) One must accept initiation from him. (3) One must serve him. (4) One must receive instructions from the spiritual master and make inquiries in order to learn devotional service. (5) One must follow in the footsteps of the previous ÄcÄryas and follow the directions given by the spiritual master.
Text* 116: âThe next steps are as follows: (6) One should be prepared to give up everything for KášášŁášaâs satisfaction, and one should also accept everything for KášášŁášaâs satisfaction. (7) One must live in a place where KášášŁáša is present â a city like VášndÄvana or MathurÄ or a KášášŁáša temple. (8) One should acquire a livelihood that is just sufficient to keep body and soul together. (9) One must fast on the EkÄdaĹÄŤ day.
Text 117: â(10) One should worship dhÄtrÄŤ trees, banyan trees, cows, brÄhmaášas and devotees of Lord Viᚣášu. (11) One should avoid offenses against devotional service and the holy name.
Text 118: âThe twelfth item is to give up the company of nondevotees. (13) One should not accept an unlimited number of disciples. (14) One should not partially study many scriptures just to be able to give references and expand explanations.
Text* 119: â(15) The devotee should treat loss and gain equally. (16) The devotee should not be overwhelmed by lamentation. (17) The devotee should not worship demigods, nor should he disrespect them. Similarly, the devotee should not study or criticize other scriptures.
Text 120: â(18) The devotee should not hear Lord Viᚣášu or His devotees blasphemed. (19) The devotee should avoid reading or hearing newspapers or mundane books that contain stories of love affairs between men and women or subjects palatable to the senses. (20) Neither by mind nor words should the devotee cause anxiety to any living entity, regardless how insignificant he may be.
Text* 121: âAfter one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend and (9) surrendering fully.
Text* 122: âOne should also (10) dance before the Deity, (11) sing before the Deity, (12) open oneâs mind to the Deity, (13) offer obeisances to the Deity, (14) stand up before the Deity and the spiritual master just to show them respect, (15) follow the Deity or the spiritual master and (16) visit different places of pilgrimage or go see the Deity in the temple.
Text* 123: âOne should (17) circumambulate the temple, (18) recite various prayers, (19) chant softly, (20) chant congregationally, (21) smell the incense and flower garlands offered to the Deity, and (22) eat the remnants of food offered to the Deity.
Text* 124: âOne should (23) attend Ärati and festivals, (24) see the Deity, (25) present what is very dear to oneself to the Deity, (26) meditate on the Deity, and (27-30) serve those related to the Lord.
Text 125: âTadÄŤya means the tulasÄŤ leaves, the devotees of KášášŁáša, the birthplace of KášášŁáša (MathurÄ), and the Vedic literature ĹrÄŤmad-BhÄgavatam. KášášŁáša is very eager to see His devotee serve tulasÄŤ, Vaiᚣášavas, MathurÄ and BhÄgavatam.
Text* 126: â(31) One should perform all endeavors for KášášŁáša. (32) One should look forward to His mercy. (33) One should partake of various ceremonies with devotees â ceremonies like Lord KášášŁášaâs birthday or RÄmacandraâs birthday.
Text* 127: â(34) One should surrender to KášášŁáša in all respects. (35) One should observe particular vows like kÄrttika-vrata. These are some of the sixty-four important items of devotional service.
Text* 128: âOne should associate with devotees, chant the holy name of the Lord, hear ĹrÄŤmad-BhÄgavatam, reside at MathurÄ and worship the Deity with faith and veneration.
Text 129: âThese five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for KášášŁáša.
Text 130: â âWith love and full faith one should worship the lotus feet of the Deity.
Text 131: â âOne should taste the meaning of ĹrÄŤmad-BhÄgavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and who are endowed with a similar type of affection for the Lord.
Text 132: â âOne should congregationally chant the holy name of the Lord and reside in VášndÄvana.â
Text 133: â âThe power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of KášášŁáša simply by being a little connected with them.â
Text 134: âWhen one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.
Text* 135: âThere are many devotees who execute only one of the nine processes of devotional service. Nonetheless, they get ultimate success. Devotees like MahÄrÄja Ambarčᚣa execute all nine items, and they also get ultimate success.
Text 136: â âMahÄrÄja ParÄŤkᚣit attained the highest perfection, shelter at Lord KášášŁášaâs lotus feet, simply by hearing about Lord Viᚣášu. Ĺukadeva GosvÄmÄŤ attained perfection simply by reciting ĹrÄŤmad-BhÄgavatam. PrahlÄda MahÄrÄja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of MahÄ-Viᚣášu. MahÄrÄja Pášthu attained perfection by worshiping the Deity, and AkrĹŤra attained perfection by offering prayers unto the Lord. VajrÄáš
gajÄŤ [HanumÄn] attained perfection by rendering service to Lord RÄmacandra, and Arjuna attained perfection simply by being KášášŁášaâs friend. Bali MahÄrÄja attained perfection by dedicating everything to the lotus feet of KášášŁáša.â
Text 137-139: â âMahÄrÄja Ambarčᚣa always engaged his mind at the lotus feet of KášášŁáša, his words in describing the spiritual world and the Supreme Personality of Godhead, his hands in cleansing and washing the Lordâs temple, his ears in hearing topics about the Supreme Lord, his eyes in seeing the Deity of Lord KášášŁáša in the temple, his body in embracing Vaiᚣášavas or touching their lotus feet, his nostrils in smelling the aroma of the tulasÄŤ leaves offered to KášášŁášaâs lotus feet, his tongue in tasting food offered to KášášŁáša, his legs in going to places of pilgrimage like VášndÄvana and MathurÄ or to the Lordâs temple, his head in touching the lotus feet of the Lord and offering Him obeisances, and his desires in serving the Lord faithfully. In this way MahÄrÄja Ambarčᚣa engaged his senses in the transcendental loving service of the Lord. As a result, he awakened his dormant loving propensity for the Lordâs service.â
Text 140: âIf a person gives up all material desires and completely engages in the transcendental loving service of KášášŁáša, as enjoined in the revealed scriptures, he is never indebted to the demigods, sages or forefathers.
Text 141: â âOne who has given up all material duties and taken full shelter at the lotus feet of Mukunda, who gives shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even his forefathers who have passed away.â
Text 142: âAlthough the pure devotee does not follow all the regulative principles of varášÄĹrama, he worships the lotus feet of KášášŁáša. Therefore he naturally has no tendency to commit sin.
Text 143: âIf, however, a devotee accidentally becomes involved in a sinful activity, KášášŁáša purifies him. He does not have to undergo the regulative form of atonement.
Text* 144: â âOne who has given up everything and taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to KášášŁáša. If he is involved in some sinful activity by accident, the Supreme Personality of Godhead, who is seated within everyoneâs heart, removes his sins without difficulty.â
Text 145: âThe path of speculative knowledge and renunciation is not essential for devotional service. Indeed, good qualities such as nonviolence and control of the mind and senses automatically accompany a devotee of Lord KášášŁáša.
Text 146: â âFor one who is fully engaged in My devotional service, whose mind is fixed on Me in bhakti-yoga, the path of speculative knowledge and dry renunciation is not very beneficial.â
Text 147: â âO hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those who are engaged in the Lordâs devotional service are never inclined to give pain to others because of envy.â
Text* 148: âMy dear SanÄtana, I have now in detail described devotional service according to the regulative principles. Now hear from Me about spontaneous devotional service and its characteristics.
Text 149: âThe original inhabitants of VášndÄvana are attached to KášášŁáša spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called rÄgÄtmikÄ bhakti. When a devotee follows in the footsteps of the devotees of VášndÄvana, his devotional service is called rÄgÄnugÄ bhakti.
Text 150: â âWhen one becomes attached to the Supreme Personality of Godhead according to oneâs natural inclination to love Him and is fully absorbed in thoughts of the Lord, that state is called transcendental attachment, and devotional service according to that attachment is called rÄgÄtmikÄ, or spontaneous devotional service.â
Text* 151: âThe primary characteristic of spontaneous love is deep attachment for the Supreme Personality of Godhead. Absorption in thought of Him is a marginal characteristic.
Text* 152: âThus devotional service which consists of rÄga [deep attachment] is called rÄgÄtmikÄ, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate.
Text 153: âIf one follows in the footsteps of the inhabitants of VášndÄvana out of such transcendental covetousness, he does not care for the injunctions or reasonings of ĹÄstra. That is the way of spontaneous love.
Text 154: â âDevotional service in spontaneous love is vividly expressed and manifested by the inhabitants of VášndÄvana. Devotional service that accords with their devotional service is called rÄgÄnugÄ bhakti, or devotional service following in the wake of spontaneous loving service.â
Text 155: â âWhen an advanced, realized devotee hears about the affairs of the devotees of VášndÄvana â in the mellows of ĹÄnta, dÄsya, sakhya, vÄtsalya and mÄdhurya â he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, oneâs intelligence no longer depends on the instructions of ĹÄstra [revealed scripture] or on logic and argument.â
Text* 156-157: âThere are two processes by which one may execute this rÄgÄnugÄ bhakti â external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the ĹÄstric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves KášášŁáša in VášndÄvana in his particular way. He serves KášášŁáša twenty-four hours a day, all day and night.
Text 158: â âThe advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of KášášŁášaâs in VášndÄvana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.â
Text* 159: âActually the inhabitants of VášndÄvana are very dear to KášášŁáša. If one wants to engage in spontaneous loving service, he must follow the inhabitants of VášndÄvana and constantly engage in devotional service within his mind.
Text 160: â âThe devotee should always think of KášášŁáša within himself and should choose a very dear devotee who is a servitor of KášášŁáša in VášndÄvana. One should constantly engage in topics about that servitor and his loving relationship with KášášŁáša, and one should live in VášndÄvana. If one is physically unable to go to VášndÄvana, he should mentally live there.â
Text* 161: âKášášŁáša has many types of devotees â some are servants, some are friends, some are parents, and some are conjugal lovers. Devotees who are situated in one of these attitudes of spontaneous love according to their choice are considered to be on the path of spontaneous loving service.
Text 162: â âMy dear mother, DevahĹŤti! O emblem of peace! My weapon, the disc of time, never vanquishes those for whom I am very dear â for whom I am the Supersoul, son, friend, spiritual master, well-wisher, worshipable Deity and desired goal. Since the devotees are always attached to Me, they are never vanquished by the agents of time.â
Text 163: â âLet me offer my respectful obeisances again and again to those who always eagerly meditate upon the Supreme Personality of Godhead as a husband, son, friend, brother, father or intimate friend.â
Text* 164: âIf one engages in spontaneous loving service to the Lord, his affection for the lotus feet of KášášŁáša gradually increases.
Text 165: âIn the seed of affection, there is attachment which goes by two names, rati and bhÄva. The Supreme Personality of Godhead comes under the control of such attachment.
Text* 166: âThat by which one can attain loving service to the Lord I have described in detail as the execution of devotional service, called abhidheya.
Text* 167: âMy dear SanÄtana, I have briefly described the process of devotional service in practice, which is the means for obtaining love of KášášŁáša. It cannot be described broadly.â
Text* 168: Whoever hears this description of the process of practical devotional service very soon attains shelter at the lotus feet of KášášŁáša in love and affection.
Text 169: Praying at the lotus feet of ĹrÄŤ RĹŤpa and ĹrÄŤ RaghunÄtha, always desiring their mercy, I, KášášŁášadÄsa, narrate ĹrÄŤ Caitanya-caritÄmášta, following in their footsteps.