Śrī Caitanya Śikṣāmṛta

Prathama Varṣa
(First Shower)

Ṣaṣṭha Dhārā
(Sixth Stream)

Sādhana-nirṇaya
(An Analysis of Sādhana)

The siddhānta of sambandha-tattva has been determined through the seven prameyas. From knowledge of that sambandha-tattva it was understood that the jīva, having forgotten his own eternal relationship, has fallen into the ocean of saṁsāra blazing with the three-fold afflictions and is suffering. Upon considering how that suffering may be relieved, it was understood that if the aforementioned relationship is re-established, all misery shall be dispelled and supreme bliss shall be attained. The jīva is an eternally perfected conscious entity; there is in truth no subjugation or affliction belonging to the jīva. It is only due to the illusory error of identifying with the body, which constitutes vivarta, that such great torment arises. The perception of a serpent as a rope, and the perception of silver in a shell are the two Vedic examples of vivarta. Failing to properly understand these two examples, the māyāvādīs fall into the error of regarding the very existence of the jīva as a vivarta of Brahman. When, by the grace of a sād–guru, the jīva comes to understand that those two examples have not been prescribed in relation to the existence of the jīva, but have been stated only in reference to ātma-buddhi, the mistaken identification of self with the gross and subtle bodies of the jīva, then he is able to see the right path. The distinction between pariṇāma and vivarta is this – when a substance acquires a different form, that is called vikāra or pariṇāma. When milk, by the addition of a small quantity of acid, is transformed into yoghurt, that is pariṇāma. (1) But when the substance itself is not present, yet in some place one perceives another thing as being something else entirely, that is called vivarta. Just as the illusion of a serpent arises from a rope and the illusion of silver arises in a shell, although silver is not actually there.

(1) atattvato’nyathābuddhir vivarta ity-udāhṛtaḥ
sattattvo’nyathā buddhir vikāra iti śabdyate

The cognition of something as other than what it truly is, where the object is not actually present, is called vivarta. The cognition of something as other than what it truly is, where the object is actually present, is termed vikāra. (attributed to a māyāvāda ācārya)

In these two instances, the error of vivarta takes the form of ‘a perception of something other than what it truly is.’ The jīva is a pure conscious being. In reality, he is not bound by māyā; it is only when the error of vivarta grows strong and he identifies the self with the body that the misconception of vivarta arises. (2) This misfortune befalls the bound jīva, and the gross symptom of vivarta is thus observed. When will this concept of vivarta be removed? Only when, having received proper instruction from a sad-guru, the conviction of “I am a servant of Kṛṣṇa” becomes firmly established – then and only then shall that concept of vivarta no longer remain. (3)

(2) sa eva yarhi prakṛter guṇeṣv abhiviṣajjate
ahaṅkāra-vimūḍhātmā kartāham iti manyate
tena saṁsāra-padavīm avaśo’bhyetya nirvṛtaḥ
prāsaṅgikaiḥ karma-doṣaiḥ sad-asan-miśra-yoniṣu

This great one (the jīva), being divided by the modes of material nature, and being bewildered by false ego, thinks “I am the doer.” Thus, led astray along the path of saṁsāra, he is carried through higher and lower births mixed together, owing to the defects of his actions in the company of such associations. (Śrīmad Bhāgavatam 3.27.2–3)

(3) evaṁ gurūpāsanayaika-bhaktyā
vidyā-kuṭhāreṇa śīlena dhīraḥ
vivṛścya jīvāśayam apramattaḥ
sampadya cātmānam atha tyajātram

Thus, by single-minded devotion to the guru, with the axe of knowledge, and with good character, the sober person, being vigilant, cuts away the heart of the jīva, and, having attained the self, then abandons this material body. (Śrīmad Bhāgavatam 11.12.24)

Therefore, if one practices kṛṣṇa-bhakti while renouncing all desire for mokṣa, the concept of vivarta will effortlessly dispelled. In the pursuit of mokṣa, one’s own inherent nature is not achieved. (4) Therefore, bhakti alone is sādhana. Ignorant people, setting bhakti aside, endeavour to establish either karma or jñāna as sādhana. (5) Jñāna and karma may, in some limited sense, serve as secondary forms of sādhana, but they can never be the primary sādhana. (6)

(4) yastatu āśiṣa āśāste na sa bṛtyaḥ sa vai vaṇik

One who worships the Lord with a desire for material benedictions is not a true servant – rather, he is a merchant. (Śrīmad Bhāgavatam 7.10.4)

(5) nālaṁ dvijatvam devatvam ṛṣitvaṁ vā’surātmajāḥ
prīṇanāya mukuṇdasya na vṛttaṁ na bahu-jñātā
na dānaṁ na tapo nejyā na śaucaṁ na vratāni ca
prīyate malayā bhaktyā harir anyad-viḍambanam

O sons of Asuras! being a brāhmaṇa, being a Deva, or being a ṛṣi is not sufficient for pleasing Mukunda. Neither good conduct nor great learning is sufficient. Neither charity, nor austerity, nor sacrifice, nor purity, nor vows are sufficient. Hari is pleased by unalloyed bhakti. Everything else is mere imitation. (Śrīmad Bhāgavatam 7.7.51–52)

(6) dāna-vrata-tapo homa-japa-svādhyāya-saṁyamaiḥ
śreyobhir vividhaiś cānyaiḥ kṛṣṇe bhaktir hi sādhyate

By charity, vows, austerity, fire sacrifice, japa, scriptural study, restraint, and various other forms of spiritual good, devotion to Kṛṣṇa is indeed accomplished. (Śrīmad Bhāgavatam 10.47.21)

In His instructions to Sanātana, the Lord has said:

kṛṣṇa-bhakti haya abhidheya-pradhāna
bhakti-mukha-nirīkṣaka karma-yoga-jñāna

ei saba sādhanera ati tuccha bala
kṛṣṇa-bhakti vinā tāhā dite nāre phala

Kṛṣṇa-bhakti is the primary method (abhidheya). Karma-yoga and jñāna-yoga merely look toward the face of bhakti. All these practices have very little power; without kṛṣṇa-bhakti. They cannot bestow the result. (Caitanya-caritāmṛta, Madhya-līlā 22.17-18)

kevala jñāna mukti dite nāre bhakti vine
kṛṣṇonmukhe sei mukti haya vinā jñāne

Mere jñāna cannot give mukti without bhakti. When one turns toward Kṛṣṇa, that mukti occurs without jñāna.  (Caitanya-caritāmṛta, Madhya-līlā 22.21)

jīva kṛṣṇa-nitya-dāsa tāhā bhuli gela
ei doṣe māyā tāra galāya bāndhila
tāte kṛṣṇa bhaje kare gurura sevana
māyā-jāla chuṭe pāya kṛṣṇera caraṇa
cāri varṇāśramī yadi kṛṣṇa nāhi bhaje
svakarma karite se raurave paḍi’ maje

The jīva is Kṛṣṇa’s eternal servant, yet he has forgotten that. For this fault, Māyā has tied him around the neck. Thus, by worshiping Kṛṣṇa and rendering service to the guru, the net of māyā is broken and one attains Kṛṣṇa’s feet. If one is a follower of the four varṇas and āśramas but does not worship Kṛṣṇa, then, while performing one’s own prescribed work, one falls into Raurava and becomes submerged there. (Caitanya-caritāmṛta, Madhya-līlā 22.24-26) (7)

(7) mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha
catvāro jajñire varṇāguṇair viprādayaḥ pṛthak
ya eṣāṁ puruṣaṁ sākṣādātma-prabhavam īśvaram
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ

From the mouth, arms, thighs, and feet of the Supreme Person, together with the āśramas, the four varṇas arose, the brāhmaṇa and others, separately according to qualities. Those among these who do not worship or who disrespect the Lord, who is directly the source of the self, fall from their position and fall downward. (Śrīmad Bhāgavatam 11.5.2–3)

jñānī jīvan-mukta-daśā pāinu kari māne
vastutaḥ buddhi śuddha nahe kṛṣṇa-bhakti vine

The jñānī, having attained the state of a jīvan-mukta (liberated while living), regards himself as such. In reality, his intelligence is not pure without kṛṣṇa-bhakti. (Caitanya-caritāmṛta, Madhya-līlā 22.29)

Karma, yoga, and jñāna are fruitless without bhakti. The Lord says that karma, aṣṭāṅga–yoga, and jñāna have been designated as sādhana in certain śāstras. Consequently, persons of fragmented intelligence, being unable to comprehend the true purport of those śāstras, establish them as the primary method (abhidheya). Human beings are of many kinds according to their respective qualifications, and of two kinds according to the distinction of pravṛtti (enjoyment) and nivṛtti (renunciation). The sādhana that a person of a particular qualification has received is meant for attaining the stage appropriate to that eligibility — such sādhana is merely secondary; it is not the primary sādhana or abhidheya. The result of all those sādhanas is merely the ascent of one step; hence, in relation to what is greater, their result is incidental and insignificant.

Karma, yoga, jñāna, and their subsidiary varieties lack any power whatsoever to yield results unless their purpose is bhakti. (8) When the supreme aim of kṛṣṇa-bhakti is present, they may confer some secondary results. Liberation cannot be attained by jñāna alone. The sambandha-jñāna that arises through the aim of bhakti produces liberation as its very first result. Bhakti itself distributes its own minor, subordinate results within that liberation with effortless ease. Regarding karma, the principle is this – those duties prescribed for the four varṇas and the four āśramas are what are called dharma. This may be termed traivarṇika–dharma (‘the dharma of the three upper varṇas’). The Lord’s instruction on this matter is as follows — those who are engaged in worldly activity, maintaining their bodily life and household affairs freely and smoothly, gain strength for the primary practice of regulated bhakti. Therefore, those persons who are highly inclined to observe varṇāśrama-dharma, making it subservient to kṛṣṇa-bhakti, are qualified. But those who remain in varṇāśrama-dharma without making bhakti their purpose — even while performing their own prescribed duty — proceed toward hell.

(8) ṣaḍ-varga-saṁyamaikāntāḥsarvā niyama-codanāḥ
tad-antā yadi no yogānāvaheyuḥ śramāvahāḥ

All injunctions for regulation are solely directed toward controlling the sixfold senses. If, at their end, they do not bring about yoga, they are burdensome labour. (Śrīmad Bhāgavatam 7.15.28)

The prema that the jīva bears toward Īśvara is the jīva’s innate, eternal nature. That alone is the true object of attainment (sādhya-vastu). At this point, a certain debate arises – if the object of attainment is eternally established, how can it still be something to be attained? The Lord has spoken the following words on this matter:

ebe sādhana-bhakti-lakṣaṇa śuna, sanātana
yāhā haite pāi kṛṣṇa-prema-mahā-dhana

Now hear, O Sanātana, the characteristics of sādhana-bhakti, by which we attain the great treasure of kṛṣṇa-prema. (Caitanya-caritāmṛta, Madhya-līlā 22.104)

śravaṇādi-kriyā tāra svarūpa-lakṣaṇa
taṭastha-lakṣaṇe upajāya prema-dhana
nitya-siddha kṛṣṇa-prema sādhya kabhu naya
śravaṇādi-śuddha-citte karaye udaya

Activities beginning with hearing are its intrinsic characteristics (svarūpa-lakṣaṇa); by its marginal characteristic (taṭastha-lakṣaṇa), the treasure of prema arises. Kṛṣṇa-prema is eternally perfect – it is never something to be attained. It arises in the purified heart through hearing and the other such practices. (Caitanya-caritāmṛta, Madhya-līlā 22.106-107)

The purport of the Lord’s words is this – prema alone is the perfected substance (siddha-vastu). In the jīva’s condition of bewilderment by māyā, that prema is to be found only by its secondary characteristic (taṭastha-lakṣaṇa), not by its essential characteristic (svarūpa-lakṣaṇa). Hearing, chanting, and remembrance of Kṛṣṇa’s name, qualities, form, and divine pastimes – these activities constitute the svarūpa-lakṣaṇa of sādhana-bhakti. (9)

(9) śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā tan manye’dhītam uttamam

Hearing, chanting, remembering Viṣṇu, serving His feet, worshipping the Deity, offering prayers, servitude to Him, friendship with Him and surrendering one’s very self to Him – if any person engages in these nine activities with bhakti for Bhagavān, if they offer this directly to Viṣṇu, I consider them to be of superior intelligence. (Śrīmad Bhāgavatam 7.5.23-24)

As one continues performing such sādhana, prema, like a smothered fire, first arises in its secondary form, and then, at the time of the dissolution of the subtle body, i.e., at the moment of full realisation of the object, it manifests in its essential characteristic. Therefore, kṛṣṇa-prema is the perfected substance; it is not born through sādhana – rather, it arises in a purified heart through hearing and the like. From this, the necessity of sādhana shall be clearly understood.

That sādhana-bhakti is of two kinds, namely vaidhī sādhana-bhakti and rāgānugā sādhana–bhakti. The Lord has said:

ei ta sādhana-bhakti dui ta’ prakāra
eka vaidhī bhakti, rāgānugā-bhakti āra
rāga-hīna jana bhaje śāstrera ājñāya
vaidhī bhakti bali tāre sarva-śāstre gāya

This sādhana-bhakti is of two kinds: one is vaidhī-bhakti, and the other is rāgānugā–bhakti. One who is devoid of rāga (spontaneous attachment) worships according to the injunctions of the śāstras — all scriptures declare this to be vaidhī-bhakti. (Caitanya-caritāmṛta, Madhya-līlā 22.106-107)

When the bound jīva has great attachment to topics other than Kṛṣṇa, it is as though it has virtually no rāga (spontaneous love) for Kṛṣṇa. At that time, the jīva who seeks his own welfare worships Kṛṣṇa solely due to the command of the śāstras. This worship is what is called vaidhī–bhajana.

When one observes all the injunctions and prohibitions – treating the authoritative words of the śāstras as binding rules – therein lies the first auspicious dawn for such a person. It is śraddhā in the words of śāstra that initiates this process. That śraddhā is at first tender, then middling, and finally, becoming excellent, brings about the fulfilment of the goal. When, having become excellent, that śraddhā — through the association of sādhus and through worship — attains the stages of niṣṭhā (steadiness), ruci (taste), āsakti (attachment), and bhāva (ecstatic love), then even the rule of injunctions takes on a wonderful form. At that time the sādhaka comes to understand that Kṛṣṇa alone is ever to be remembered and that He should never be forgotten — and that all injunctions and prohibitions are simply servants of these two fundamental principles. (10) At that time, in the practice of bhakti, the sādhaka, relinquishing rigid adherence to rules and prohibitions, begins, according to his qualification, to abandon certain injunctions and to take up certain prohibitions. (11)

(10) smartavyaḥ satataṁ viṣṇur vismartavyo na jātucit
sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ

Viṣṇu should always be remembered, and He should never at any time be forgotten. All injunctions and prohibitions should be servants of these two principles. (Padma Purāṇa)

(11) sve sve ’dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ
karmaṇāṁ jāty-aśuddhānām anena niyamaḥ kṛtaḥ
guṇa-doṣa-vidhānena saṅgānāṁ tyājanecchayā

Steadfastness in one’s own respective qualification is praised as a virtue. By this, regulation has been established for actions that are impure by birth, through the determination of their virtues and faults, with the intention of giving up such association. (Śrīmad Bhāgavatam 11.20.26)

A description of sādhana-bhakti is found in the words of the Lord, as follows:

vividhāṅga sādhana-bhaktira bahuta vistāra
saṅkṣepe kahiye kichu sādhanāṅga-sāra
guru-pādāśraya, dīkṣā, gurura sevana
sad-dharma-śikṣā-pṛcchā, sādhu-mārgānugamana
kṛṣṇa-prītye bhoga-tyāga, kṛṣṇa-tīrthe vāsa
yāvan-nirvāha-pratigraha, ekādaśy-upavāsa
dhātry-aśvattha-go-vipra-vaiṣṇava-pūjana
sevā-nāmāparādhādi dūre visarjana
avaiṣṇava-saṅga-tyāga, bahu-śiṣya nā kariba
bahu-grantha-kalābhyāsa-vyākhyāna varjiba
hāni-lābhe sama, śokādira vaśa nā ha-iba
anya-deva, anya-śāstra nindā nā kariba
viṣṇu-vaiṣṇava-nindā, grāmya-vārtā nā śuniba
prāṇi-mātre mano-vākye udvega nā diba
śravaṇa, kīrtana, smaraṇa, pūjana, vandana
paricaryā, dāsya, sakhya, ātma-nivedana
agre nṛtya, gīta, vijñapti, daṇḍavan-nati
abhyutthāna, anuvrajyā, tīrtha-gṛhe gati
parikramā, stava-pāṭha, japa, saṅkīrtana
dhūpa-mālya-gandha-mahāprasāda-bhojana
ārātrika-mahotsava-śrīmūrti-darśana
nija-priya-dāna, dhyāna, tadīya-sevana
‘tadīya’tulasī, vaiṣṇava, mathurā, bhāgavata
ei cārira sevā haya kṛṣṇera abhimata
janma-dinādi-mahotsava lañā bhakta-gaṇa
sarvathā śaraṇāpatti, kārtikādi-vrata
‘catuḥ-ṣaṣṭi aṅga’ ei parama-mahattva
sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa
mathurā-vāsa, śrī-mūrtira śraddhāya sevana
sakala-sādhana-śreṣṭha ei pañca aṅga
kṛṣṇa-prema janmāya ei pāṅcera alpa saṅga

The various limbs of sādhana-bhakti are very extensive. I shall briefly speak of some of the essential limbs of sādhana – taking shelter of the feet of the guru, initiation, serving the guru; inquiry about righteous religious principles, following the path of the sādhus; accepting or giving up material enjoyment for Kṛṣṇa’s pleasure, residing in Kṛṣṇa’s holy places; accepting only what is necessary for maintenance, fasting on Ekādaśī; Worshiping the dhātrī tree, aśvattha tree, cows, brāhmaṇas, and Vaiṣṇavas; abandoning offences in service and offences to the Holy Name etc; giving up the association of non-Vaiṣṇavas, not accepting many disciples; avoiding the study and explanation of many books and arts; Being equal in loss and gain, not becoming subject to grief and other such emotions; not criticising other Devas or other śāstras; not criticising Viṣṇu or Vaiṣṇavas, not listening to worldly talk; not causing disturbance to any jīva by mind or speech; Hearing, chanting, remembering, worshiping, offering prayers; serving, acting as a servant, friendship, and self-surrender; Dancing before the Lord, singing, making petitions, bowing down with prostrations; rising respectfully, following behind, going to holy places and temples; Circumambulation, recitation of prayers, japa, saṅkīrtana; offering incense, garlands and fragrances, and honoring mahā-prasāda; Ārātrika festivals, seeing the śrī-mūrti, giving what is dear to oneself, meditation, and service to that which belongs to Him; (12) Tulasī, Vaiṣṇavas, Mathurā, and the Bhāgavata as ‘His own’ – service to these four is pleasing to Kṛṣṇa; Observing festivals such as the Lord’s appearance day, completely taking shelter, and observing vows such as those of Kārttika; (13) these are the ‘sixty-four limbs,’ of supreme importance. Association with sādhus, kīrtana of the Holy Name, hearing the Bhāgavata, residing in Mathurā, and serving the śrī-mūrti with faith – these five are the foremost of all the practices of sādhana. By even a small amount of association with these five, kṛṣṇa-prema arises. (Caitanya-caritāmṛta, Madhya-līlā 22.115-129)

(12) All implements associated with Kṛṣṇa’s līlā are tadīya (related to Him). For example, all stimulants and companions in Vṛndāvana, and likewise the mrdaṅga, karatāla and other implements of Navadvīpa deserve the same respect and reverence as He Himself.

(13) A) The month of Kārttika. B) Bathing in the month of Māgha. C) Vows during the month of Vaiśākha.

Among these sixty-four limbs, the nine chief limbs of sādhana beginning with hearing are primary, and all the others are supplementary to them. The first ten limbs constitute the gateway of entry. The next ten limbs concern rejecting what is unfavourable to bhakti and accepting what is favourable. Among those, the duties pertaining to the āmalakī tree, the aśvattha tree, the cow, the brāhmaṇa, and so forth are particular social obligations. These too are favourable to bhakti in the beginning. As one’s sādhana ripens, only the last five among the sixty-four limbs remain especially to be observed.

There is one secret of the stage of sādhana. Transcendental knowledge, bhakti, and detachment from all else – these three grow simultaneously and in equal measure. (14) Wherever a deviation from this is observed, one must know that there is a fault at the root of that sādhana. Everywhere, without the association of sādhus and the grace of the guru, one cannot be protected from falling onto the wrong path.

(14) bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam

Bhakti, realisation of the Supreme Lord, and detachment from everything else – these three occur simultaneously for one who is surrendering to the Supreme, just as satisfaction, nourishment, and the cessation of hunger occur with each mouthful for one who is eating. (Śrīmad Bhāgavatam 11.2.42)

The Lord has said:

eka aṅga sādhe keha sādhe bahu aṅga
niṣṭhā haile upajaya premera taraṅga

Some practice one limb, some practice many limbs. From steadfast niṣṭhā arises the wave of prema. (Caitanya-caritāmṛta, Madhya-līlā 22.134)

Among those who practise a single limb of sādhana, the Lord has cited these examples – Parīkṣit (śravaṇa), Śuka (kīrtana), Prahlāda (smaraṇa), Lakṣmī (pāda-sevana), Pṛthu (arcana), Akrūra (vandana), Hanumān (dāsya), Arjuna (sakhya), Bali (ātma-nivedana) etc. For the practice of many limbs of bhakti together, the example of King Ambarīṣa has been mentioned.

So long as desire (kāma) remains in the heart during the period of sādhana, one is obliged to observe the duties of varṇāśrama and so forth. Those who practice sādhana according to śāstrika injunctions after relinquishing kāma become free from the three debts. (15)

kāma tyaji kṛṣṇa bhaje śāstra-ājñā māni
deva-ṛṣi-pitrādikera kabhu nahe ṛṇī

One who abandons kāma and worships Kṛṣṇa, honouring the śāstrika injunctions, is never indebted to the Devas, ṛṣis, forefathers, and so on. (Caitanya-caritāmṛta, Madhya-līlā 22.134)

(15) devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam 

O King, one who has taken complete shelter of Mukunda, the shelter of all, with his whole being, is neither a servant nor a debtor to the Devas, the ṛṣis, living beings, relatives, human beings, or forefathers, having abandoned all other duties. (Śrīmad Bhāgavatam 11.5.41)

When niṣkāma sādhana (selfless sadhana) appears, the obligatory rules of prescribed duties fall away of themselves. Yet one’s mind does not become inclined towards prohibited conduct. Sinful behaviour is not possible for one engaged in pure sādhana-bhakti. Even if sin is inadvertently committed through ignorance, atonement according to the rules of karma–kāṇḍa (karma-prayaścitta) is not required. (16)

(16) sva-pāda-mūlam bhajataḥ priyasya
tyaktānya-bhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ

For His dear devotee who worships the shelter of His feet and has abandoned all other conceptions, Hari, the Supreme Lord, being situated within the heart, destroys whatever sinful action has somehow arisen. (Śrīmad Bhāgavatam 11.5.42)

Some hold the opinion that one ought first to cultivate jñāna and vairāgya and thereby advance toward bhakti. This is an error. The Lord has commanded thus:

jñāna-vairāgya bhaktira kabhu nahe aṅga

Jñāna and vairāgya are never limbs of bhakti. (Caitanya-caritāmṛta, Madhya-līlā 22.134)

Bhakti is an independent function. Jñāna, vairagya etc generally act from afar as servants of Bhakti Devī. (17) Ahiṁsā, yama, niyama, and such dharmas are the natural companions of Bhakti. For them, there is no need of separate instruction or effort for that.

(17) tasmān mad-bhakti-yuktasya
yogino vai mad-ātmanaḥ
na jñānaṁ na ca vairāgyaṁ
prāyaḥ śreyo bhaved iha

Therefore, for the yogī who is endowed with bhakti to Me and whose self is devoted to Me, neither knowledge nor renunciation is generally beneficial here. (Śrīmad Bhāgavatam 11.20.31)

vaidhī-bhakti-sādhanera kahiluṅ vivaraṇa
rāgānugā-bhaktira lakṣaṇa śuna, sanātana
rāgātmikā-bhakti mukhyā vraja-vāsi-jane
tāra anugata bhaktira rāgānugā-nāme

The description of the practice of vaidhī-bhakti has been given. Now hear, O Sanātana, the characteristics of rāgānugā-bhakti. Rāgātmikā-bhakti is primary among the residents of Vraja; the bhakti that follows after it is called rāgānugā. (Caitanya-caritāmṛta, Madhya-līlā 22.148-149)

iṣṭe gāḍha-tṛṣṇā rāgera svarūpa-lakṣaṇa
iṣṭe āviṣṭatā ei taṭastha-lakṣaṇa
rāgamayī-bhaktira haya rāgātmikā nāma
tāhā śuni’ lubdha haya kona bhāgyavān
lobhe vraja-vāsīra bhāve kare anugati
śāstra-yukti nāhi māne rāgānugāra prakṛti

The svarūpa-lakṣaṇa (intrinsic characteristic) of rāga is an intense longing for the object of one’s love; its taṭastha-lakṣaṇa (marginal characteristic) is said to be absorption in that beloved. The bhakti that is full of this rāga is called rāgātmikā. Hearing of it, some fortunate soul becomes filled with longing. Out of that covetousness, one follows the mood of the residents of Vraja. The nature of rāgānugā does not accept śāstrika argument. (Caitanya-caritāmṛta, Madhya-līlā 22.151-153)

bāhya, abhyantara ihāra dui ta’ sādhana
bāhye sādhaka-dehe kare śravaṇa-kīrtana
mane nija-siddha-deha kariyā bhāvana
rātri-dine kare vraje kṛṣṇera sevana

Its sādhana has two aspects – outer and inner. Externally, in the sādhaka-deha (the practitioner’s body), one performs śravaṇa and kīrtana. Inwardly, meditating on one’s own siddha-deha (perfected spiritual body), one serves Kṛṣṇa in Vraja day and night. (Caitanya-caritāmṛta, Madhya-līlā 22.156-157)

nijābhīṣṭa kṛṣṇa-preṣṭha pācheta’ lāgiyā
nirantara sevā kare antarmanā hañā

Following closely after the beloved of Kṛṣṇa who is the object of one’s own deepest longing, one serves ceaselessly with an inward heart. (Caitanya-caritāmṛta, Madhya-līlā 22.159)

dāsa-sakhā-pitrādi-preyasīra gaṇa
rāga-mārge nija-nija-bhāvera gaṇana

Servant, friend, parent, and the company of the beloved — each, on the path of rāga, counts the cultivation of his own particular bhāva. (Caitanya-caritāmṛta, Madhya-līlā 22.161)

ei mata kare yebā rāgānugā-bhakti
kṛṣṇera caraṇe tāṅra upajaya prīti
prīty-aṅkure rati bhāva haya dui nāma
yāhā haite vaśa hana śrī-bhagavān
yāhā haite pāi kṛṣṇera prema-sevana
eita kahiluṅ abhidheya-vivaraṇa

One who practices rāgānugā-bhakti in this way — in him love at the lotus feet of Kṛṣṇa arises. The sprout of that love and the emotion of rati — these are called by two names. From which Śrī Bhagavān is brought under control. Thus, has been described the account of abhidheya (Caitanya-caritāmṛta, Madhya-līlā 22.164-166)

Having shown the distinction between vaidhī-sādhana-bhakti and rāgānugā-sādhana-bhakti, the Lord has concluded the principle of abhidheya sādhana. In the fourth shower, the doctrine of rāgānugā has been thoroughly clarified.

In the estimation of certain persons holding corrupt conclusions, there is no necessity for the sādhana of bhakti. Either the life of varṇāśrama-dharma or the artificial semblance of prema-bhakti pleases them. We observe in the teaching of bhakti, however, that the step-by-step path is indeed good and certainly productive of the highest gain. First, in religious life, there must be steadfast adherence to varṇāśrama; thereafter, by progressive elevation, the life of vaidha-bhakti shall necessarily come. And finally, in prema–bhakti, the fullness of life shall be attained. (18) At the stage where one’s qualification increases, certain changes of form are unavoidable.

(18) satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

From the association of the sādhus, discussions of My prowess become conversations that are a tonic for the heart and ears. From their enjoyment/cultivation, faith, attachment, and devotion will quickly follow, one after another, on the path of liberation. (Śrīmad Bhāgavatam 3.25.25)

Some people think that by following this gradual path, human life is degraded. By gradually advancing and finally obtaining the status of a brāhmaṇa and ultimately brahmatva (the stage of Brahman) together with sannyāsa, a farmer, a merchant, a government servant of the kāyastha community, and a brāhmaṇa engaged in religious activities achieve nothing more than self-deception (19).

(19) matir na kṛṣṇe parataḥ svato vā
mitho ’bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām

For those who have made the household their vow, the mind does not approach Kṛṣṇa, either from instruction by others or by its own accord. With uncontrolled senses, they enter darkness, again and again chewing the chewed. (Śrīmad Bhāgavatam 7.5.30)

All those religious ways of life are incapable of bringing about even worldly elevation. The instruction of Śrī Mahāprabhu is the arrangement by which, transcending all those mundane forms of life, one may easily attain transcendental life.

It is in sādhana-bhakti itself that the various forms of the ātmā’s own nature are found –through the observance of varṇāśrama-dharma, one can maintain the body; through yoga etc one finds the means to elevate the mind. But in sādhana-bhakti, the jīva’s complete purification is effected. Even though a sādhaka may not become an accomplished farmer, a skilled merchant, or a clever warrior, yet by virtue of his proper qualification, he is fully mature in the art of an unfailing human life. Just as a clever royal minister may not be particularly capable of firing a cannon, similarly the one who can perceive the all-round excellence of the devotee engaged in sādhana is truly wise in the highest sense — he has surely obtained the grace of Bhagavān. (20)

(20) yadā yasyānugṛhṇāti bhagavān ātma-bhāvitaḥ
sa jahāti matiṁ loke vede ca pariniṣṭhitām

When Bhagavān, who is situated within the self, favours someone with His mercy, he abandons the understanding in which he is firmly established in the world and in the Vedas. (Śrīmad Bhāgavatam 4.29.46)