Śrī Caitanya Śikṣāmṛta

Prathama Varṣa
(First Shower)

Saptama Dhārā
(Seventh Stream)

Prayojana Tattva
(The Principle of the Ultimate Goal)

Śrī Bhagavān Śrī Kṛṣṇa Caitanya-candra tells Sanātana:

ebe śuna bhakti-phala prema-prayojana
yāhāra śravaṇe haya bhakti-rasa-jñāna

kṛṣṇe rati gāḍha haile prema-abhidhāna
kṛṣṇa-bhakti-rasera ei sthāyi-bhāva-nāma

Now hear the fruit of bhakti – prema is the ultimate goal. By hearing this, one gains knowledge of bhakti-rasa. When attachment (rati) to Kṛṣṇa deepens, it is called prema. That is the name of the permanent mood (sthāyī-bhāva) of the rasa of Kṛṣṇa-bhakti. (Caitanya–caritāmṛta, Madhya-līlā 23.3-4)

The explanation of the Lord’s words is this – bhakti is first designated as bhakti in the stage of sādhana; thereafter, when the fruit of sādhana ripens, that same bhakti attains the state of bhāva; and ultimately bhakti rises in the form of prema. The limit of sādhana-bhakti is bhāva — rati, or the sprout of affection (prīty-aṅkura). (1)

(1) parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ
mitho ratir mithas tuṣṭir nivṛttir mitha ātmanaḥ

smarantaḥ smārayantaś ca mitho ’ghaugha-haraṁ harim
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum

Speaking to one another about the sacred glories of Bhagavān, they purify one another. They develop love for one another, find satisfaction in one another, and become inwardly withdrawn from worldly pursuits. Remembering Hari, who destroys the multitude of their sins, and reminding one another of Him, they develop devotion through devotion, and their bodies become filled with horripilation. (Śrīmad Bhāgavatam 11.3.30-31)

The difference in the nature of vaidhī and rāgānugā-sādhana is as follows –  through vaidhī, the state of bhāva is attained after some delay; through rāgānugā-bhakti, the state of bhāva is attained very quickly. Rāgānugā-bhakti attains the state of bhāva very swiftly. (2) Śraddhā, gathering niṣṭhā into its lap in the hearts of rāgānugā devotees, arises in the form of ruci. Therefore there is no delay from bhāva to that stage. (3)

(2) śṛṇvatāṁ gṛṇatāṁ vīryāṇy uddāmāni harer muhuḥ
yathā sujātayā bhaktyā śuddhyen nātmā vratādibhiḥ

By repeatedly hearing and speaking of the glorious deeds of Hari, one’s inner self becomes purified through properly awakened devotion – purified in a manner that cannot be achieved through vows and other religious observances. (Śrīmad Bhāgavatam 6.3.32)

(3) kevalena hi bhāvena gopyo gāvo nagā mṛgāḥ
ye ’nye mūḍha-dhiyo nāgāḥ siddhā mām īyur añjasā
yaṁ na yogena sāṅkhyena. dāna-vrata-tapo-’dhvaraiḥ
vyākhyā-svādhyāya-sannyāsaiḥ prāpnuyād yatnavān api

By pure devotion alone, the gopīs, the cows, the trees, and the beasts attained Me; even those of limited understanding, such as the serpents, reached Me directly and without difficulty. Even one who strives diligently cannot attain Me through yoga, Sāṅkhya, charity, vows, austerities, sacrifices, scriptural exposition, Vedic study, or renunciation. (Śrīmad Bhāgavatam 11.12.8-9)

At the time when bhāva arises in the heart of the sādhaka, then the following characteristics are to be seen. The Lord said:

ei nava prīty-aṅkura yāṅra citte haya
prākṛta-kṣobhe tāṅra kṣobha nāhi haya

In the heart of one in whom this new sprout of affection has arisen (4), Worldly agitation causes no agitation in him. (Caitanya–caritāmṛta, Madhya-līlā 23.20)

(4) kvacid rudanty acyuta-cintayā kvacid
dhasanti nandanti vadanty alaukikāḥ
nṛtyanti gāyanty anuśīlayanty ajaṁ
bhavanti tūṣṇīṁ param etya nirvṛtāḥ

Sometimes they weep, absorbed in thoughts of Acyuta; sometimes they laugh, rejoice, and speak of things beyond this world. They dance and sing, continually worshipping the Unborn Lord; and, having attained the Supreme, they sometimes become silent, completely fulfilled. (Śrīmad Bhāgavatam 11.3.32)

kṛṣṇa-sambandha vinā kāla vyartha nāhi yāya

No time passes in vain without some connection to Kṛṣṇa. (Caitanya–caritāmṛta, Madhya-līlā 23.22)

bhukti, siddhi, indriyārtha tāre nāhi bhāya

Material enjoyment, mystic perfection, and sense gratification hold no attraction for him. (Caitanya–caritāmṛta, Madhya-līlā 23.24)

sarvottama āpanāke hīna kari māne

He considers himself lower than all others. (Caitanya–caritāmṛta, Madhya-līlā 23.26)

kṛṣṇa kṛpā karibena dṛḍha kari’ jāne

Yet knows firmly that Kṛṣṇa’s mercy shall certainly be bestowed. (Caitanya–caritāmṛta, Madhya-līlā 23.28)

samutkaṇṭhā haya sadā lālasā-pradhāna

He is always filled with eager longing as the dominant mood. (Caitanya–caritāmṛta, Madhya-līlā 23.30)

nāma-gāne sadā ruci, laya kṛṣṇa-nāma

He always takes pleasure in singing the Name, taking the name of Kṛṣṇa. (Caitanya–caritāmṛta, Madhya-līlā 23.32)

kṛṣṇa-guṇākhyāne haya sarvadā āsakti

He is ever attached to narrating the glories of Kṛṣṇa. (Caitanya–caritāmṛta, Madhya-līlā 23.34)

kṛṣṇa-līlā-sthāne kare sarvadā vasati

He always dwells in the places of Kṛṣṇa’s pastimes. (Caitanya–caritāmṛta, Madhya-līlā 23.36)

When the Fifth Shower is examined, a detailed explanation of all these instructions of the Lord shall be found. The characteristics of prema are extremely rare. Therefore, the Lord’s words in this regard are as follows:

kṛṣṇe ratira cihna ei kailuṅ vivaraṇa
kṛṣṇa-premera cihna ebe śuna sanātana

This was only a description of the signs of rati for Kṛṣṇa. Now hear, O Sanātana, the signs of prema for Kṛṣṇa. (Caitanya–caritāmṛta, Madhya-līlā 23.38)

yāṅra citte kṛṣṇa-premā karaye udaya
tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya

In whose heart kṛṣṇa-prema arises, even the learned cannot comprehend his words, deeds, and gestures. (Caitanya–caritāmṛta, Madhya-līlā 23.39)

Prema is of five kinds according to the distinctions of śānta, dāsya, sakhya, vātsalya, and madhura. Madhura-prema and madhura-rasa are the finest of all. In the madhura-rasa, the sweetness of Kṛṣṇa has attained its supreme limit. (5)

(5) nṛṇāṁ niḥśreyasārthāya vyaktir bhagavato nṛpa
avyayasyāprameyasya nirguṇasya guṇātmanaḥ
kāmaṁ krodhaṁ bhayaṁ sneham aikyaṁ sauhṛdam eva ca
nityaṁ harau vidadhato yānti tan-mayatāṁ hi te

O King, for the sake of humanity’s ultimate welfare, the imperishable, immeasurable Bhagavān – who is beyond the material modes yet is the source and essence of all qualities – manifests Himself. Whether through lust, anger, fear, affection, identification, or friendship, those who constantly direct these toward Hari indeed attain absorption in Him. (Śrīmad Bhāgavatam 10.29.14-15)

With the enhancement of qualities in the viṣaya (object) and āśraya (shelter) of prema, the devotee situated in madhura-rasa attains the ultimate height of prema. (6) The sixty-four qualities of Kṛṣṇa are fully inscribed in the vraja-madhura-rasa. Similarly, unlimited sweetness arises in the devotees of Vraja as well.

(6) mayi nirbaddha-hṛdayāḥ sādhavaḥ sama-darśanāḥ
vaśe kurvanti māṁ bhaktyā sat-striyaḥ sat-patiṁ yathā

The saintly devotees, who see all beings with equal vision and whose hearts are bound to Me, bring Me under the power of their devotion, just as a faithful wife holds her virtuous husband under her loving influence. (Śrīmad Bhāgavatam 9.4.66)

Concerning Śrīmatī Rādhikā, who is the crest-jewel among all devotees, the Lord has said:

ananta guṇa śrī-rādhikāra paṅciśa pradhāna
yei guṇera vaśa haya kṛṣṇa bhagavān

Śrī Rādhikā possesses unlimited qualities, of which twenty-five are foremost. Even Bhagavān Śrī Kṛṣṇa is subdued by such qualities. (Caitanya–caritāmṛta, Madhya-līlā 23.86)

Only those who have, by the greatest fortune, become qualified for madhura-rasa can taste this rasa. (7) It cannot be explained to anyone through reasoning.

(7) sa vai priyatamaś cātmā yato na bhayam aṇv api
iti veda sa vai vidvān yo vidvān sa gurur hariḥ

Hari is indeed the dearest of all, for He is the very Self, and from Him there arises not even the slightest fear. Whoever knows this is truly wise; and whoever is truly wise is a guru—Hari Himself. (Śrīmad Bhāgavatam 4.29.51)

Hence, the Lord has declared:

ei rasa-āsvāda nāhi abhaktera gaṇe
kṛṣṇa-bhakta-gaṇa kare rasa āsvādane

This rasa is not tasted by those who are non-devotees. Only the devotees of Kṛṣṇa taste this rasa. (Caitanya–caritāmṛta, Madhya-līlā 23.99)

Having given all these instructions to Sanātana, the Lord finally taught him to abandon dry renunciation, which is opposed to the attainment of prema, and to remain established in yukta-vairāgya, which is favourable to that attainment:

yukta-vairāgya-sthiti saba śikhāila
śuṣka-vairāgya-jñāna saba niṣedhila

He taught everything while situated in yukta-vairāgya, and prohibited all knowledge consisting of dry renunciation. (Caitanya–caritāmṛta, Madhya-līlā 23.105)

By reasoning, and by the secondary import (lakṣaṇā) of Vedic statements favourable to that reasoning, certain persons become convinced in their minds, “I am indeed Brahman, but having become entangled in the phenomenal world, I have fallen far from the experience of Brahman. What is the means of becoming freed from the material world? The human body is material, the household is material, wife and children are material, food and the like are material — everything is material. How am I to be rescued from this phenomenal disturbance?”
Preoccupied with such thoughts, they smear their bodies with ashes etc, and cover themselves with a kaupīna and so forth. Eating only dry foodstuffs, abandoning wife and children, and in order to introduce themselves as seekers of liberation (mumukṣu), they forsake home and wander in the forest, or take up residence in a maṭha. Without properly understanding what benefit is to be gained by such conduct, and remaining indifferent to the matter of how one may be delivered through a relationship with Hari, they continue to contemplate dry knowledge alone. “Sin is gone, mundane piety is gone, “I” and everything that is mine is gone” — this much is true, but what benefit has been achieved they do not understand. Death comes, two or four persons of their party arrive, break a coconut upon the head of the deceased, and put him in the ground.* What happened? Hari has not been attained. His ‘becoming Brahman’ completely ends there! If, instead of doing that, he had established a relationship with Hari in all aspects of his life – his body, his home, his eating, his sleeping, at all times and in all directions – and practiced devotion to Him, gradually increasing in bhakti, then he would certainly have attained the supreme result, which is prema. (8)

*Translator’s Note: The breaking of a coconut on the head of a deceased yogī is associated with the opening or release of the brahma-randhra, the subtle aperture at the crown of the head through which consciousness is traditionally said to depart in yogic death.

(8) jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu
veda duḥkhātmakān kāmān parityāge ’py anīśvaraḥ

tato bhajeta māṁ prītaḥ śraddhālur dṛḍha-niścayaḥ
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan

Having developed faith in narrations about Me, and becoming disenchanted with all worldly actions, he understands that material desires are inherently a source of suffering, yet he is still unable to abandon them completely. Therefore, with love, faith, and firm conviction, he should worship Me, while continuing to experience those desires and at the same time condemning them, knowing that they will ultimately bring suffering. (Śrīmad Bhāgavatam 11.20.27-28)

proktena bhakti-yogena bhajato māsakṛn muneḥ
kāmā hṛdayyā naśyantisarve mayi hṛdi sthite

When a sage worships Me continually through the bhakti-yoga I have taught, all the desires residing in his heart gradually disappear, for I have taken My place within his heart. (Śrīmad Bhāgavatam 11.20.29)

bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ
kṣīyante cāsya karmāṇi mayi dṛṣṭe ’khilātmani

When the all-pervading Self, Myself, is directly realised, the knot binding the heart is broken, all doubts are dispelled, and all karma is exhausted. (Śrīmad Bhāgavatam 11.20.30)

This kind of renunciation is called phalgu-vairāgya. Forbidding this, the Lord taught Sanātana the principle of yukta-vairāgya, and gave that same teaching to Dāsa Gosvāmī as well, as follows:

sthira hañā ghare yāo, nā hao vātula
krame krame pāya loka bhava-sindhu-kūla

markaṭa-vairāgya nā kara loka dekhāñā
yathā-yogya viṣaya bhuñja’ anāsakta hañā

antare niṣṭhā kara, bāhye loka-vyavahāra
acirāt kṛṣṇa tomāya karibe uddhāra

Be steady and return home. Do not become like a madman. Step by step one reaches the farther shore of the ocean of material existence. Do not display monkey-renunciation for the sake of showing off to people. Enjoy sense objects as is fitting, but remain unattached. Fix your mind inwardly, and outwardly conduct yourself among people. Kṛṣṇa will very soon deliver you. (Caitanya-caritāmṛta, Madhya-līlā 16.237–239)

If, while living comfortably in the world, one accepts material things in the home together with wife and children without attachment, and practices devotional worship with inward dedication, then gradually the material covering of this world falls away. The ātmā, strengthened by the power of bhakti, becomes established in his relationship with Bhagavān. (9)

(9) dharmasya hy āpavargyasya nārtho ’rthāyopakalpate
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ
kāmasya nendriya-prītir lābho jīveta yāvatā
jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ

The purpose of dharma is liberation, not the acquisition of wealth. Wealth should not be regarded as the aim of dharma. Nor is the purpose of wealth the gratification of desire, for wealth is meant only to support dharma. Nor is the purpose of desire the gratification of the senses; rather, one should seek only as much as is necessary to live. And the purpose of human life is inquiry into the Truth –not the accumulation of worldly results through karma. (Śrīmad Bhāgavatam 1.2.9-10)

Otherwise, if one abandons things step by step with the desire for liberation, markaṭa-vairāgya (monkey-like renunciation) arises and makes the jīva contemptible. The import of the injunction to accept things as befitting is this – one ought not to accept objects for the gratification of the senses, but should accept only as many objects as are necessary for establishing the ātmā’s relationship with Kṛṣṇa. Through the results of inner contentment, the objects themselves release the ātmā, which is beyond all phenomenal existence. The body, the home, the paraphernalia of Kṛṣṇa’s worship, and society — all of these can become instruments of yukta-vairāgya.

Only if the sādhaka has inward steadiness shall everything be gained. External steadiness is merely a matter of social conduct. When inward steadiness is genuine and sincere, bondage to worldly existence and connection to the phenomenal world are quickly dissolved. In whatever measure pure bhakti arises, in that very measure, pure knowledge and pure renunciation shall certainly continue to increase.

In the simple life of a devotee, the shelter of Kṛṣṇa’s Holy Name alone is the highest sādhana. (10)

(10) etan nirvidyamānānām icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁharer nāmānukīrtanam

O King, for those who have grown weary of worldly existence, and for those seeking freedom from all fear, the conclusion is that the chanting of Hari’s holy names is the supreme practice for the yogī. (Śrīmad Bhāgavatam 2.1.11)

The Lord said to Sanātana:

bhajanera madhye śreṣṭha nava-vidhā bhakti
kṛṣṇa-prema kṛṣṇa dite dhare mahā-śakti
tāra madhye sarva-śreṣṭha nāma-saṅkīrtana
niraparādhe nāma laile pāya prema-dhana

Among all forms of worship, the nine kinds of bhakti are the highest. They hold the great power to give Kṛṣṇa and kṛṣṇa-prema. Among these, nāma-saṅkīrtana is the most excellent of all. By chanting the Name without offence, one attains the wealth of love. (Caitanya–caritāmṛta, Antya-līlā 4.70–71)

He has further said:

ku-buddhi chāḍiyā kara śravaṇa-kīrtana
acirāt pābe tabe kṛṣṇera caraṇa

nīca-jāti nahe kṛṣṇa-bhajane ayogya
sat-kula-vipra nahe bhajanera yogya

yei bhaje sei baḍa, abhakta — hīna, chāra
kṛṣṇa-bhajane nāhi jāti-kulādi-vicāra

dīnere adhika dayā kare bhagavān
kulīna, paṇḍita, dhanīra baḍa abhimāna

Abandon inferior intelligence and perform śravaṇa and kīrtana. Very soon you shall then obtain the treasure of kṛṣṇa-prema. (11) One of low birth is not disqualified from worshipping Kṛṣṇa; a brāhmaṇa of noble lineage is not thereby qualified for bhajana. He who worships is great; he who does not is fallen and to be shunned. In the worship of Kṛṣṇa there is no consideration of caste, lineage, etc. Bhagavān shows greater compassion to the humble. The nobleman, the paṇḍita, and the wealthy harbour great pride. (Caitanya-caritāmṛta, Antya-līlā 4.65–68)

(11) dhig janma nas tri-vṛd yat tad dhig vrataṁ dhig bahu-jñatām
dhik kulaṁ dhik kriyā-dākṣyaṁ vimukhā ye tv adhokṣaje

Fie upon our threefold birth! Fie upon our vows; fie upon our extensive learning! Fie upon our lineage, and fie upon our skill in ritual action – all for those who are averse to Adhokṣaja. (Śrīmad Bhāgavatam 10.23.30)

The purport of the Lord’s words is this – if one has faith in Bhagavān, then, in proper company, take up the chanting of hari-nāma. Do not agitate the mind by endeavours in karma and jñāna. With regulated count, take care to constantly perform kīrtana of the sixteen names beginning with ‘Hare Kṛṣṇa.’ Having made the body, home, and society conducive to the cultivation of the Name, whatever effort is necessary for the maintenance of those respective things, let that be done sincerely as an offering to Kṛṣṇa. Make no effort in any other matter, and even in these matters do not strive excessively. One shall not consume food for sense-enjoyment, nor employ anything else for sense enjoyment. Maintain the body by means of a moderate, sāttvika diet – one that preserves the vital functions without destroying or distorting the jīva’s pure knowledge, or the senses and inner faculties such as the mind that are conducive to spiritual attachment. (12)

(12) prāṇa-vṛttyaiva santuṣyen munir naivendriya-priyaiḥ
jñānaṁ yathā na naśyetanāvakīryeta vāṅ-manaḥ

The sage should be satisfied by the functions of the life-breath alone, and not by things dear to the senses, so that knowledge may not perish, nor speech and mind become dispersed. (Śrīmad Bhāgavatam 11.7.39)

pathyaṁ pūtam anāyastam. āhāryaṁ sāttvikaṁ smṛtam
rājasaṁ cendriya-preṣṭhaṁ tāmasaṁ cārti-dāśuci

Food that is wholesome, pure, and easily obtained is considered sāttvika; food that is particularly pleasing to the senses is rājasika; and food that is impure and causes distress is tāmasika. (Śrīmad Bhāgavatam 11.25.28)

vanaṁ tu sāttviko vāso grāmo rājasa ucyate
tāmasaṁ dyūta-sadanaṁ man-niketaṁ tu nirguṇam

Residence in the forest is said to be sāttvika; residence in a village is called rājasika; a gambling house is tāmasika; but My abode is nirguṇa. (Śrīmad Bhāgavatam 11.25.25)

Choose a solitary dwelling that requires no excessive effort or hardship. Remain within such a community which is not opposed to kṛṣṇa-bhakti, and endeavour for its betterment. The whole purpose of doing all this is that, having become settled, one shall perform bhajana in solitude with firm and earnest endeavour. (13)

(13) na yatra vaikuṇṭha-kathā-sudhāpagā
na sādhavo bhāgavatās tadāśrayāḥ
na yatra yajñeśa-makhā mahotsavāḥ
sureśa-loko ’pi na vai sa sevyatām

Where there is not the nectar-stream of talk about Vaikuṇṭha, nor the saintly devotees, the Bhāgavatas who have taken shelter of Him, nor the great festivals of sacrifices for the Lord of sacrifice, even the world of the lord of the gods should certainly not be inhabited. (Śrīmad Bhāgavatam 5.19.24)

Abandon altogether the company of women and of those who associate with women. Be especially vigilant that there be no association with non-devotees. (14) Give up gossip about others. Sincerely regard oneself as utterly lowly. With a heart full of forbearance, endure all things and render genuine benefit to the world.

(14) na hy anyo juṣato joṣyān buddhi-bhraṁśo rajo-guṇaḥ
śrī-madād ābhijātyādir yatra strī dyūtam āsavaḥ
hanyante paśavo yatra nirdayair ajitātmabhiḥ
manyamānair imaṁ deham ajarāmṛtyu naśvaram

Indeed, there is no other place where one who indulges in the objects of enjoyment suffers the downfall of intelligence through the influence of rajo-guṇa, where, through pride in wealth, noble birth, and the like, there are women, gambling, and intoxicants; where animals are killed by merciless people who have not controlled themselves, considering this perishable body to be free from old age and death. (Śrīmad Bhāgavatam 10.10.8-9)

Retain no pride in one’s caste, wealth, family, beauty, strength, worldly learning, position, etc. Give each and every person the respect that is their due. (15) In such a life, chant the hari-nāma with constant feeling and devotion.

(15) tṛṇād api sunīcena taror api sahiṣṇunā
amāninā mānadena kīrtanīyaḥ sadā hariḥ

One who considers himself as insignificant as grass, who is more tolerant than a tree, who is without pride and shows respect unto others – he is always eligible to engage in hari-kīrtana.

By this means one shall attain prema by Kṛṣṇa’s grace. Dharma, artha, kāma, and mokṣa — all of these shall act as servants unto you. (16) If lust remains to some degree within the heart, one shall, with a spirit of humility, gradually acknowledge it and engage in sincere bhajana without deceit. Within a short time, Bhagavān, taking His seat within your heart, shall purify it of all selfish desires and shall then accept your love. (17) In the dharma taught by Śrī Mahāprabhu there are but two essential points, namely, nāma-ruci (taste for the Holy Name), and jīve-dayā (compassion for all living beings).

(16) bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjaliḥ sevate’smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

O Bhagavān, if one is fortunate to have firm devotion unto You, then the result is that he perceives Your divine youthful form. Liberation herself stands before him with folded hands, along with dharma, artha and kāma close by, desiring an opportunity to serve such a person. (Kṛṣṇa Karṇāmṛta 107)

(17) śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām

Kṛṣṇa, who is auspicious to hear and chant about, being situated within the heart, cleanses away the inauspicious things of those who hear His own narrations, for He is the well-wishing friend of the saintly. (Śrīmad Bhāgavatam 1.2.17)

He in whom this dharma abides to whatever degree, is to that very degree a Vaiṣṇava. (18) There is no need to separately strive for other virtuous qualities. The virtues of a devotee naturally arise of themselves. (19) Devotees, by their very nature, always take delight in conduct that is conducive to spiritual welfare. (20)

(18) so ’pi vavre ’calāṁ bhaktiṁ tasminn evākhilātmani
tad-bhakteṣu ca sauhārdaṁ bhūteṣu ca dayāṁ parām

Sudāmā also requested unwavering bhakti to Him, who is the Self of all, affection toward His devotees, and supreme mercy toward all living beings. (Śrīmad Bhāgavatam 10.41.51)

(19) yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ

In whom there is akiñcanā-bhakti to Bhagavān, all the qualities are present there, as they are in the demigods. But in one who is without devotion to Hari, from where can great qualities arise? His mind, through his desires, runs outward toward that which is unreal. (Śrīmad Bhāgavatam 5.18.12)

(20) etāvaj janma-sāphalyaṁ dehinām iha dehiṣu
prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā

This much is the success of birth for embodied beings here among embodied beings – always performing acts for the welfare of others with one’s life-breath, wealth, intelligence, and speech. (Śrīmad Bhāgavatam 10.22.35)

When one becomes a servant of Kṛṣṇa, no sorrow or affliction remains for the jīva. (21) One must exercise special caution regarding when association with the guru and intimate relatives is appropriate. (22) The life of a bhāvuka-bhakta (a devotee surcharged with ecstasy) is supremely pure. Their taste is always uncontaminated. (23)

(21) tāvad rāgādayaḥ stenās tāvat kārā-gṛhaṁ gṛham
tāvan moho ’ṅghri-nigaḍo yāvat kṛṣṇa na te janāḥ

As long as people do not belong to Kṛṣṇa, lust and other passions are thieves; the home is a prison; and delusion is a shackle on the feet. (Śrīmad Bhāgavatam 10.14.36)

(22) gurur na sa syāt sva-jano na sa syāt
pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
na mocayed yaḥ samupeta-mṛtyum

One should not be a guru, nor a relative, nor a father, nor a mother, nor a deity, nor a husband, if one cannot deliver those who have come under the control of death. (Śrīmad Bhāgavatam 5.5.18)

(23) arthendriyārāma-sagoṣṭhy-atṛṣṇayā
tat-sammatānām aparigraheṇa ca
vivikta-rucyā paritoṣa ātmani
vinā harer guṇa-pīyūṣa-pānāt

Contentment within the self arises through freedom from the desire for wealth and sense enjoyment, through not accepting what is approved by those attached to such things, and through a taste for solitude—but not without drinking the nectar of Hari’s qualities. (Śrīmad Bhāgavatam 4.22.23)

The essence of all these teachings was spoken by Śrīman Mahāprabhu to Śrī Raghunātha Dāsa Gosvāmī (as found in Caitanya-caritāmṛta, Antya-līlā, Sixth Chapter):

hāsi mahāprabhu raghunāthere kahila
tomāra upadeṣṭā kari svarūpere dila
sādhya-sādhana-tattva śikha iṅhāra sthāne
āmi tata nāhi jāni iṅho yata jāne
tathāpi āmāra ājñāya śraddhā yadi haya
āmāra ei vākye tabe kariha niścaya
grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe
bhāla nā khāibe āra bhāla nā paribe
amānī mānada hañā kṛṣṇa-nāma sadā la’be
vraje rādhā-kṛṣṇa-sevā mānase karibe
ei ta’ saṅkṣepe āmi kailuṅ upadeśa
svarūpera ṭhāñi ihāra pāibe viśeṣa

Smiling, Mahāprabhu said to Raghunātha, “I have given Svarūpa to you as your instructor. Learn the principle of the sādhya (goal) and sādhana (the means of attainment) from him. Whatever I may not know, he knows fully. Nevertheless, if you have faith in My commands, then act with certainty upon these words of mine – do not listen to worldly talk, nor speak worldly topics; do not eat fine food, nor wear fine garments. Being free from pride yet offering respect to all, always chant kṛṣṇa-nāma. Mentally perform the service of Rādhā-Kṛṣṇa in Vraja. This in brief is the instruction I give you. From Svarūpa you shall receive it in full detail.” (Caitanya-caritāmṛta, Antya-līlā 6.233-238)

In this instruction, the Lord, in a concealed fashion, gave Dāsa Gosvāmī the method of aṣṭa-kāla-bhajana – devotional practices throughout the eight divisions of the day. Elsewhere in this work, the special instructions received from Śrī Svarūpa shall be presented. Let the devotees endeavour to become qualified to receive them.

Keeping bhāva-bhakti as the object, that supreme and exclusive impulse to practice vaidha–bhakti, and again, keeping in view the advent of prema-bhakti, the undivided impulse to practice bhāva-bhakti — this is called nirvidhdinī mita (resolute determination). When that nirvidhdinī mita is present, perfection in bhakti is achieved very swiftly. Its other name is upayukta yatnāgraha — proper, earnest endeavour. (24) Sādhakas shall first take shelter of nirvidhdinī mita. They should not abandon earnest endeavours and become indifferent in this matter.

(24) sad-dharmasyāvabodhāya yeṣāṁ nirbandhinī matiḥ
acirād eva sarvārthaḥ sidhyaty eṣām abhīpsitaḥ

For those whose minds are firmly determined to understand the true dharma, all that they desire is accomplished very soon. (Nāradīya Purāṇa)