Śrī Caitanya Śikṣāmṛta

For reasons that I cannot say, many people have developed a desire to know the teachings expounded by Śacīnandana Śrī Śrī Caitanyadeva. All of His teachings are found in the Śrī Caitanya-caritāmṛta, but that work is not easily understandable for everyone. Therefore, we have compiled a concise summary of all of Mahāprabhu’s teachings, presented in simple Bengali prose.

Furthermore, we have elucidated, with greater clarity, those subtle insights He imparted regarding the profound connection between moral religion (naitika-dharma) and bhakti. We have elucidated here only that portion of rasa-tattva (the science of divine mellows) revealed by Him which is intended for general public knowledge. Those esoteric aspects, which must be learned directly at the feet of a Śrī Guru will not be found in this book.

Mahāprabhu Himself did not compose any books. The teachings of Mahāprabhu must therefore be collected from the various works composed by those ācāryas who were the recipients of His special mercy – such as Rūpa, Sanātana, Gopāla Bhaṭṭa, Raghunātha Dāsa, Raghunātha Bhaṭṭa, Jīva, Svarūpa Dāmodara, Rāya Rāmānanda, Kavi Karṇapūra, Baladeva Vidyābhūṣaṇa, and Viśvanātha Cakravartī etc.

Many among them composed books according to Mahāprabhu’s own instruction and even recited those works before Him. Therefore, whatever conclusions these mahātmās recorded in writing are certainly approved by Mahāprabhu – of this there can be no doubt whatsoever.

All the deliberations in this book have been collected from the books mentioned below:

1. The Ṣaṭ Sandarbhas by Śrī Jīva Gosvāmī.
2. The Sarva-samvādinī by Śrī Jīva Gosvāmī.
3. Bhakti-rasāmṛta-sindhu by Śrī Rūpa Gosvāmī.
4. Ujjvala Nīlamaṇi by Śrī Rūpa Gosvāmī.
5. Bṛhad Bhāgavatāmṛta by Śrī Sanātana Gosvāmī.
6. Laghu Bhāgavatāmṛta by Śrī Rūpa Gosvāmī.
7. Hari-bhakti-vilāsa by Śrī Sanātana Gosvāmī.
8. The Vedānta Sūtra Bhāṣya of Śrī Baladeva Vidyābhūṣaṇa.
9. Vedānta Syamantaka by Śrī Baladeva Vidyābhūṣaṇa.
10. Prameya Ratnāvalī by Śrī Baladeva Vidyābhūṣaṇa.
11. The Śrī Bhāgavata commentary of Śrī Viśvanātha Cakravartī.
12. The Śrī Bhagavad-gītā commentary of Śrī Viśvanātha Cakravartī.
13. Caitanya-candrodaya Nāṭaka by Śrī Kavi Karṇapūra.
14. Kaustubhālaṅkara by Śrī Kavi Karṇapūra.
15. Caitanya-caritāmṛta by Śrī Kṛṣṇa Dāsa Kavirāja.

…and also the commentaries upon those respective works, together with various small works composed in accordance with them.

In the Second Shower (section) of this book, varṇāśrama-dharma has been explained. Consequently, some may assume that Mahāprabhu never, at any point, imparted teachings about ordinary varṇāśrama–dharma. To this, our response is that the very life of the Lord serves as a complete instruction on varṇāśrama–dharma. By the nectar of His pastimes (līlāmṛta) and the nectar of His teachings (śikṣāmṛta), Mahāprabhu fully satisfied all afflicted jīvas.

In the beginning, while situated in household life, He recited the following śloka from the Dharma Śāstras:

na gṛhaṁ gṛham ity āhuḥ gṛhiṇī gṛham ucyate
tayā hi sahitaḥ sarvān puruṣārthān samaśnute

A house alone is not a home. It is said that a wife makes a home. If one lives at home with her, indeed, one can perfect all the goals of human life

After giving this instruction from the Dharma Śāstra, He Himself accepted the duties of household life and thereby taught the world by His own example. By observing such gauṇa–vidhi (secondary injunctions) as service to father and mother, hospitality to guests, the performance of śrāddha etc. at Gayā after His father’s demise, honour toward brāhmaṇas, cultivation of learning, earning wealth by just means, compassion, truthfulness, and the observance of vows, He instructed humanity in gauṇa–vidhi appropriate to human life.

Later, by accepting the sannyāsa āśrama, He also firmly taught steadfastness in one’s āśrama-dharma.

The instruction He gave concerning varṇāśrama-dharma is especially taught in the following cited śloka from the Bhāgavata Purāṇa:

sva-anuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam

The perfection of dharma, performed according to one’s proper position, is the satisfaction of Hari. (Śrīmad Bhāgavatam 1.2.13)

If dharma in the form of varṇāśrama is properly executed and thereby attains the satisfaction of Hari, then it achieves its true perfection.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ śrama eva hi kevalam

If dharma, well executed by a person, does not produce attachment to the topics of the Supreme Lord, then it is mere labour. (Śrīmad Bhāgavatam 1.2.8)

Based on the two aforementioned ślokas – beloved by Mahāprabhu and cited by Śrī Jīva – one should recognise that the principles of varṇāśrama-dharma are indispensable for the proper maintenance of the physical body and the social order dependent upon it.

Mahāprabhu’s instruction is this – one should not accept such dharma merely for the sake of sense gratification. Rather, while maintaining bodily existence through it, one should cultivate bhakti centered on Kṛṣṇa (kṛṣṇānuśīlana).

Hence, know that all the teachings concerning dharma and adharma presented in the Second Shower of this work have been collected from the Smṛti Sāstras and are designated by Mahāprabhu as secondary means supportive of the cultivation of bhakti.

The instructions imparted in the Third, Fourth, Fifth, Sixth, and Seventh Showers have been propagated by Mahāprabhu through Śrī Rūpa, Sanātana, and Jīva in works such as Hari-bhakti-vilāsa, Bhakti-rasāmṛta-sindhu, and the Ṣaṭ Sandarbhas. Furthermore, the analysis of jñāna (knowledge) and vairāgya (renunciation) which falls under the purview of bhāva-bhakti has been expounded by Śrī Jīva and Baladeva in their respective treatises as a reflection of the Lord’s teachings.

In the Eighth Shower, whatever has been written is merely like bubbles that arise from the ocean of Mahāprabhu’s philosophy, which we have brought forth through deliberation and reasoning. Thus, no fault can arise by including such discussions within the scope of Śrī Caitanya Śikṣāmṛta.

This work has been written in accordance with the method of literary composition prevalent in Bengal today, making use of those scientific expressions that are employed therein. One should not decide thereby that I have abandoned or modified any part of Mahāprabhu’s teachings. If anyone wishes, I can provide evidence for all my statements from the aforementioned texts. Sanskrit verses and commentaries have not been quoted in this book. If Sanskrit were included, the book would become difficult for the general public to understand.*

Although I have written this work in as simple Bengali as possible according to my ability, still, in order to understand the subjects under discussion, a considerable degree of scientific and philosophical intelligence is required. Therefore, if the book appears difficult to those whose study of spiritual science (cid-vijñāna) is limited, there is no fault on my part.

My prayer is this – that they read this book with care, slowly, preceded by deliberation. Then they will gradually become expert in scientific reasoning. Afterwards, the particular result will be that, by studying some Sanskrit, they will easily understand the deeply reasoned and rasa-filled books composed by the previously mentioned mahātmas.

Those who wish to discuss the śāstras of the Vaiṣṇavas and learn their pure dharma should first read this book in the proper manner.

Śrī Śrī Gaurāṅga Dāsanudāsa –
Śrī Kedāranātha Datta

* Translator’s Note: In the second printing of this book, Bhaktivinoda Ṭhākura did include many śāstrika verses as footnotes for readers who wished to examine the scriptural basis of his conclusions more deeply.