Śrī Śikṣāṣṭakam

VERSE 1

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

It is the purifier of the mirror of the heart, the extinguisher of the great fire of the material world, which diffuses moon-rays to the white lotus of auspiciousness for the jīva. It is the very life of transcendental knowledge which is like a submissive wife. It increases the ocean of bliss, which enables one to relish full nectar at every step, and cools all aspects of one’s inherent nature (svarūpa) – may that śrī-kṛṣṇa-saṅkīrtana be especially victorious.

The Supreme Truth is one and indivisible. That Truth is always naturally endowed with acintya-śakti, inconceivable power. Through the workings of that acintya-śakti, the Truth is simultaneously perceived as both saviśeṣa (with attributes) and nirviśeṣa (without attributes). Although both the perception of saviśeṣa and nirviśeṣa are simultaneously valid, the perception of saviśeṣa is predominant. The perception of nirviśeṣa is not realised but only acknowledged.

That Supreme Truth, which is perceived as saviśeṣa, always exists in four aspects due to His acintya-śakti: His own nature (svarūpa), His expansions (tad-rūpa-vaibhava), the living beings (jīva), and material nature (prādhāna). Just as the sun’s radiance, its orb, the rays of light extending beyond its orb, and the reflection of its light are always present in the one solar principle, similarly, the Supreme Truth exists in four distinct forms, which are eternally perfect. Although this Truth, which possesses all potencies, is of one nature, He appears in four distinct features. Thus, difference and non-difference are simultaneously eternal and real. The acintya-śakti of the Supreme Truth is diverse and varied. Within its infinite influence, we can recognise three effects.

Each of those three effects, being affected by its respective influence, naturally manifests the supreme potency of that Truth in three forms – the antaraṅga or cit-śakti (the internal spiritual potency), the taṭasthā or jīva-śakti (the marginal potency that generates the living entities), and bahirāṅga or māyā–śakti (the external illusory potency ) all of which are eternally radiant. With the antaraṅga-śakti, that Absolute Truth manifests the infinite atomic ray-like jīvas whose original nature is eternally perfect. With the bahiraṅga-śakti, the opulence of the multi-hued māyā opulence is the reflection of that Truth. This alone is His eternally perfected nature. Although His nature is infinite, He is known through aiśvarya (reverence), mādhurya (sweetness) and audārya (magnanimity). The three natures of Bhagavān are there in these three different eternal moods, namely the nature of Nārāyaṇa, the nature of Kṛṣṇa, and the nature of Kṛṣṇa Caitanya. Although His opulent nature is infinite, the three dhāmas – Paravyoma, Goloka Vṛndāvana, and Navadvīpa – are the specific Vaikuṇṭha forms of the spiritual world, and all the appropriate līlās that exist in those places, in accordance with those natures, are their opulence. The number of jīvas, which are the external spiritual atoms of the sun-like Bhagavān, are infinite.

The jīva, by nature, is established in his own svarūpa (eternal identity), yet, due to delusion about that nature, he identifies with matter and wanders on the path of karma, in the form of mundane qualities. Thus, he is constantly afflicted by the miseries of material existence. The infinite aggregation of material universes, along with the bound jīvas who possess both gross and subtle bodies, is only the most inferior fourth division of the Supreme Truth’s opulence, appearing as the reflected diversity of colours of His manifestation.

Situated in the supreme realm of Vaikuṇṭha, which is abundant in opulence and possesses the same nature as Bhagavān, the eternally perfected jīvas, who take refuge in dāsya-rasa (the mood of servitude), render service to Him in His four-armed form.

In Bhagavān’s natural two-armed form, which is abundant in mādhurya (sweetness), He eternally expands infinite pastimes within the inner chambers of Vaikuṇṭha, in the moods of dāsya (servitude), sakhya (friendship), vātsalya (parental affection), and madhura-rasa (conjugal love). There are two chambers with this inner sanctum. In one chamber is Goloka, where the mood of svakīya madhura-rasa (legitimate conjugal mellows) is eternally manifest. The second chamber is Vṛndāvana where the mood of pārakīya madhura-rasa (the mood of conjugal paramour love) is eternally present.

In His natural disposition as Bhagavān, when He is abundant in audārya (magnanimity), He eternally resides within Vaikuṇṭha in the Navadvīpa chamber, primarily in a two-armed form and occasionally in a six-armed form, as the ācārya of the jīvas embodying the magnanimous mood of a devotee, along with His associates who are eligible for His divine rasa.

In the year 1407 of the Śaka era (1486 CE), on the evening of the Phālguni Pūrṇimā, the supremely magnanimous Bhagavān Śrī Caitanyadeva descended in Gauḍa-deśa, on the bank of the Gaṅgā, in His manifest abode, Navadvīpa, within the womb of Śrī Śacī, the wife of Śrī Jagannātha Miśra. In His childhood, He displayed playful mischief which was appropriate for His age. In His boyhood, He engaged in learning. in His youth, He was married, and through initiation from Śrī Īśvara Purī, who was a Vaiṣṇava of the Mādhva sampradāya, He propagated kīrtana and bestowed joy upon the entire land of Gauḍa. At the age of twenty-four, He accepted sannyāsa from Keśava Bhāratī, and during the first six years, He travelled to the western provinces, Bengal, Orissa, the southern states and other places, preaching pure hari-bhakti and refuting all doctrines opposed to pure hari-bhakti. During the last eighteen years, residing in Śrī Puruṣottama Kṣetra along with His associates, He propagated His doctrine of Acintya-Bhedābheda through preachers such as Śrī Rūpa and Sanātana in various places. He also relished the supreme rasa of His own Śikṣāṣṭaka wherein He prescribes the duty of the jīvas. Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmī has written in the twentieth chapter of the Antya-līlā of Śrī Caitanya-caritāmṛta:

pūrve aṣṭa-śloka kari’ loke śikṣā dilā
sei aṣṭa-ślokera artha āpane āsvādilā
prabhura śikṣā aṣṭa śloka yei paḍe śune
kṛṣṇe prema-bhakti tāra bāḍe dine dine

Previously, the Lord had composed eight verses to instruct people. He personally relished the meaning of these eight verses. Prema-bhakti for Kṛṣṇa will increase day by day for anyone who recites or hears these eight instructions of the Lord. (Caitanya-caritāmṛta, Antya-līlā 20.64-65)

I am explaining the meaning of the eight verses that the Lord has propagated. Through that śrī-kṛṣṇa-saṅkīrtana:

• The mirror of the jīva’s heart is cleansed,
• The great blazing forest fire of material existence is extinguished,
• The moonlight of devotional joy causes the lotus-like auspiciousness to bloom,
• It serves as the very life of the bride of transcendental knowledge,
• It expands the ocean of transcendental bliss,
• It enables one to taste full nectar at every step,
• And it nourishes the inherent nature of the pure jīva.

May that saṅkīrtana of Śrī Kṛṣṇa’s name, form, qualities and pastimes be ever victorious!

Through these verses, Śrīman Mahāprabhu, the personification of supreme magnanimity and the preceptor of all jīvas, has blessed all living entities by pointing out all these ontological truths. For the attainment of sambandha-jñāna by the jīva, who is born of the taṭastha-śakti which is included within the aforementioned Supreme Truth, the phrase ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam has been stated. By nature, the jīva is taṭastha (marginal), which means that he is eligible for both states – the svarūpānanda of Vaikuṇṭha, and virūpānanda, which is the opulence of māyā. Due to the the influence of aversion to the Supreme Lord, the jīva enters māyā, and his pure spiritual identity, which is the pure ego, becomes mutated. Through its transformation into material ego, his pure consciousness becomes covered by the contamination of matter. When the impurity of ignorance in the heart is removed through the cultivation of devotion to Kṛṣṇa, the pure vision of his actual svarūpa occurs in the mirror of the heart. This is called svarūpa-siddhi (attainment of one’s inherent svarūpa).

As a secondary result of such an attainment, the miseries of worldly existence are destroyed. The jīva thus abandons illegitimate dharma in the form of association with māyā and attains refuge in the svarūpa-śakti. Knowledge of the nature of Bhagavān, the nature of the jīva, the nature of māyā, the nature of time in relation to past, present and future which exists within māyā, and the nature of karma, is known as sambandha-jñāna.

In the phrase, śreyaḥ-kairava-candrikā-vitaraṇam, a mention of sādhana-bhakti in the form of the abhidheya-tattva is made. The eternal welfare of the jīva cannot be attained through karma, jñāna, and other methods; it is achieved only through hari-bhakti. When a correct understanding of the śāstras arises from śraddhā (faith), which manifests through association with devotees, the jīva takes shelter of a genuine sādhu and guru, and engages in the nine forms of bhakti, namely, śravaṇa (hearing), kīrtana (chanting), viṣṇu-smaraṇa (remembering Viṣṇu), pāda-sevana (serving His feet), arcana (worship), vandana (prayers), dāsya (servitude), sakhya (friendship), and ātma-nivedana (self-surrender) and continuously performs śrī-kṛṣṇa-saṅkīrtana. From that kīrtana, the supreme effulgence of transcendental knowledge manifests, bringing about the highest welfare of the jīva.

When the previously arisen śraddhā in the limbs of sādhana, or greed for Bhagavān’s sweetness, matures and surpasses the stages of niṣṭhā (steadiness), ruci (taste), and āsakti (attachment), it then transforms into the state of bhāva (divine emotions), then, being naturally devoid of identification with the two material bodies – gross and subtle, which arise from matter – one attains one’s eternally perfected spiritual form and, according to one’s specific qualification for rasa, acquires a transcendental body suitable for experiencing that rasa. The jīvas immersed in madhura-rasa attain the form of a gopī suitable for their rasa and in Śrī Vṛndāvana-dhāma, which is replete with sweetness, they become instruments in kṛṣṇa-līlā. Here, by the influence of knowledge from the svarūpa-śakti, the jīva’s attainment of gopī–bhāva is inherently the attainment of the status of vidyā-vadhū (the young bride of knowledge). Then, the jīva, becoming a vidyā-vadhū, accepts śrī-kṛṣṇa-kīrtana as the very essence of his being.

The state of bhāva, nourished by the divine components of the spiritual realm – vibhāva (causes of ecstasy), anubhāva (external expressions), sāttvika (involuntary spiritual transformations), and vyabhicāri (transitory emotions) – eventually attains the nature of transcendental rasa. At that time, the jīva’s ocean of bliss naturally expands.

Due to the eternal nature of transcendental rasa, at that time, material time, which is contaminated by the impurities of past and future, no longer remains. All aspects of time are ever-present and ever-new. Thus, for a jīva who has attained anurāga (deep loving attachment), śrī-kṛṣṇa-saṅkīrtana becomes the inherent nature of relishing complete nectar at every step.

In that state, the jīva, who is of the nature of pure, transcendental consciousness and free from distinctions based on qualities and their possessor, exists as an inherently atomic conscious being possessing a transcendental ego, consciousness, mind, intelligence, body, and senses. In such an established condition, that kṛṣṇa-kīrtana creates a state where the ātmā is completely purified (the ātmā is nourished by bathing in the Holy Name). In other words, at the time of direct realisation of one’s svarūpa, one becomes devoid of the desire for brahmalaya (merging with Brahman), or for the happiness achieved through one’s own enjoyment. Serving the Divine Couple, who are fully sacc-cid-ānanda, remains the inseparable companion of the jīva’s perfected existence. This alone is prayojana-tattva (the principle of the highest necessity for a jīva).

In this way, śrī-kṛṣṇa-saṅkīrtana, purification through knowledge of sambandha, abhidheya and prayojana, which is the inherent nature of pure bhakti, is required everywhere. In this regard, the word paraṁ in the fourth part of the verse, indicates that hari-kīrtana which is included within that dharma aiming at bhukti (sense enjoyment) and mukti (liberation) has not been accepted.

There are four kinds of śrī-kṛṣṇa-saṅkīrtana – nāma–saṅkīrtana, rūpa-saṅkīrtana, gūṇa-saṅkīrtana and līlā-saṅkīrtana. The Name of that Entity, whose nature is the supreme truth, is itself the very foundation of spiritual realisation. When the Name fully manifests, the form arises. When the form fully appears, all the qualities materialise. When the qualities are fully manifested, the pastimes are perceived. Hence, the Name alone is the root of everything and the sole cause of all perfection. The Holy Name gradually transforms into the the form, qualities, and pastimes. Therefore, apart from the Holy Name, there is no other refuge for both conditioned and liberated jīvas. The Lord’s instructions are all directed toward the Holy Name.

VERSE 2

nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ

O Bhagavān! It is Your Name that bestows all auspiciousness to the jīvas, therefore You have distributed Your various Names such as Kṛṣṇa, Govinda etc. You have invested all Your potencies in those Names, and You have not created any rules (regulations or considerations) in remembering them. Prabhu, being so kind, You have made Your Name easily accessible to the jīvas. However, my misfortune has made it so that, even though your Name is so attainable, affection for it does not arise within me!

Śrīman Mahāprabhu says, “O Bhagavān! You have revealed many Names, manifesting Your boundless mercy upon the jīvas. For those who do not have eligibility for the primary names such as Kṛṣṇa, Govinda, and Acyuta, You have also revealed numerous secondary names such as Paramātmā, Pata, Niyantā, and Brahma. Among all those Names, You have invested all potency in the primary Names, while in the secondary names, You have endowed various potencies for destroying sins and bestowing the results of bhukti and mukti. Considering the jīva’s lack of qualification, You have not imposed any restrictions of place, time, or other conditions for accepting Your Holy Names. All of this is Your mercy. Yet what should I say about My misfortune? Even for Your sweet honey-like Name, no attachment has arisen within Me!”

The Name indeed possesses all potencies, but unless the misfortune of the ten types of offences against the Name is removed, the jīva will not develop a taste for the Name. Insulting sādhus, considering differences between Bhagavān Śrī Kṛṣṇa and His manifestations such as Śiva and other Devatās, disrespecting the guru, offending the Vedas and śāstras aligned with them, considering the glories of hari-nāma as exaggeration, using the Name for sinful activities, equating hari-nāma with other pious deeds, instructing the Name to the faithless and unqualified, and lacking affection after hearing the glories of the Name – by becoming purified of these offences, then when one chants the Name, its true nature is revealed. Thus, a person who has developed śraddhā should receive the knowledge of nāma-tattva from Śrī Guru and cultivate it without offence. For one who has accepted the Holy Name, there is no need to endeavour to eradicate sins through karma, or to accumulate pious merits, because at the very moment śraddhā arises, the eligibility for karma is removed. At the very moment when faith in Bhagavān arises, a lack of faith in all that is unrelated to Him naturally manifests. Then the inclination toward both sin and virtue ceases to exist. The activities and renunciation naturally displayed by a person possessing śraddhā are far more meaningful and pure than prescribed pious deeds. However, if the aforementioned offences to the Holy Name persist, then śraddhā gradually declines instead of progressing towards firm niṣṭhā. Even after practicing sādhana for a lifetime, one does not achieve true progress, but remains in various states of ābhāsa (a semblance of sādhana). Therefore, it is said in śāstra (Padma Purāṇa):

nāmāparādha yuktānāṁ nāmāny eva haranty aghaṁ
aviśrānti prayuktāni tāny evārtha karāṇi yat

For those who commit offences to the Holy Name, if it is chanted constantly, the Name itself will take effect and destroy any anomalies.

If one continuously chants the Holy Name with an anxious heart for some time, then due to the absence of opportunities to commit those specific offences, one gradually becomes free from them. Then, by the power of the Holy Name, the stages of niṣṭhā, ruci, āsakti, bhāva, and prema manifest effortlessly.

VERSE 3

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.

When a person endowed with śraddhā chants the principal Names without offence, they naturally experience four symptoms. Śrī Mahāprabhu says, “O jīvas! One who considers himself humbler than a blade of grass, who adopts the quality of tolerance greater than that of a tree, who is devoid of pride yet offers due respect to all – such a person alone is qualified for hari-kīrtana.

In this material world, although a blade of grass is a most insignificant thing, its sense of belonging as a part of this world does not seem improper. Yet the finite conscious jīva should not hold even the slightest identification with this material world, because the jīva’s identification with consciousness is proper, whereas his identification with matter is entirely imposed and false.

Even when cut by an axe, a tree does not stop providing shade and bearing fruit for all. However, compared to inert matter, it is natural for a jīva who possesses a superior nature to always be compassionate towards benefactors as well as those who inflict harm. This is because compassion is a specific quality of bhakti which is the jīva’s inherent nature (svadharma).

The chanter of the Holy Name should become completely free from useless pride arising from material identification with varṇa, such as being a brāhmaṇa, or with āśrama, such as being a sannyāsī as well as that related to wealth, beauty, strength, prowess, qualification, or position. They should offer the utmost respect to all pure Vaiṣṇavas. All qualified personalities who, by the grace of Bhagavān, have attained the status of Brahmā, Śiva etc, should be given due respect. If these symptoms are not observed, it should be understood that the previously mentioned offences have not yet been removed.

VERSE 4

na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi

O Jagadīśa (Lord of the universe)! I do not desire wealth, followers or beautiful praise. In my heart, I only desire causeless bhakti unto You birth after birth.

If one takes the Holy Name without offence while being endowed with the aforementioned four qualities, then characteristics such as ahaitukī (causeless), uttamā (superior), kevalā (exclusive), śuddha (pure), amiśrā (untainted), akiñcana (possessing no material attributes), and nirguṇa (beyond the modes of nature) naturally manifest in bhakti. However, in the conditioned state of the jīva, there exist two additional characteristics. If one possesses these qualities, bhakti becomes pure. Anyabhilāṣa-śūnyatā (being devoid of the desire for anything else) and jñāna-karmādyanāvṛta (not being covered over by jñāna, karma etc.) are distinct symptoms of bhakti.

To teach this point clearly, Śrī Śrī Mahāprabhu has said, “O Jagadīśa! I do not pray for wealth, followers, or beautiful praise, but may I have causeless devotion unto You, My Lord of life, birth after birth. The wealth granted by the duties of varṇāśrama-dharma – namely dharma (religiosity), artha (money), and kāma (material desires) – I do not seek that. I do not desire this body or the relatives associated with this body, such as wife, son, family, or dependents. I do not desire the mere ability to compose poetry, dramas, or literature based on grammar and rhetoric, unless it nurtures kṛṣṇa-bhakti. I do not wish for any external knowledge unrelated to bhakti. My only prayer is for pure bhakti, free from any desire for results.”

The destruction of worldly suffering and liberation in the form of attaining one’s spiritual nature are incidental results that are easily achieved by a devotee. Therefore, one should not contaminate the nature of bhakti by praying or endeavouring for these things. When the jīva becomes capable of being free from material bondage, then it will certainly happen by the mercy of Kṛṣṇa. Thus, a devotee should only desire, “May I achieve causeless bhakti birth after birth.” He does not desire anything else.

Is it completely wrong to discuss the miseries of this material world? No. Discussions about liberation from the material world can take place as long as the devotional mood is kept pure – to that extent, a sādhaka may engage in such discussions.

VERSE 5

ayi nanda-tanuja kiṅkaraṁ
patitaṁ māṁ viṣame bhavāmbudhau
kṛpayā tava pāda-paṅkaja-
sthita-dhūlī-sadṛśaṁ vicintaya

O Nanda-nandana! I am Your eternal servant. Due to my own actions, I have fallen into the dangerous ocean of worldly existence. Please consider me to be a speck of dust situated at Your lotus feet.

The conclusion is this – never pray at the feet of Śrī Kṛṣṇa for liberation from the sufferings of this material world. However, there is no fault in praying in this manner – “O Son of Nanda, enjoyer of the mellows of sweetness! I am Your eternal servant. Having forgotten You, I have fallen into the dangerous ocean of material existence and entering into māyā’s manifestation, I have become entangled in the network of karma. In this condition, no matter how much I try, the shelter of Your lotus feet remains far away. If you are not merciful, my intrinsic nature of servitude unto You will not be easy to attain for me. O Merciful One! Keep me as a speck of dust at Your lotus feet. Then I will no longer be bound by absorption in māyā, in regards to being averse to You.” By making such a prayer, when that merciful Lord grants us refuge at His feet, the miseries of the jīva no longer remain.

VERSE 6

nayanaṁ galad-aśru-dhārayā
vadanaṁ gadgada-ruddhayā girā
pulakair nicitaṁ vapuḥ kadā
tava nāma-grahaṇe bhaviṣyati

O Lord! When will my eyes be decorated with a flood of tears as I chant Your Holy Names? At the time of chanting, when will my voice falter as the Name comes from my mouth, and the hairs of my entire body will stand on end?

The previous five ślokas have shown that one cultivates devotion to Kṛṣṇa with śraddhā through association with devotees. After that, one takes shelter at the feet of a sādhu-guru, which is followed by hearing, chanting, and other forms of bhajana, then anarthas are destroyed due to the perception of one’s inherent spiritual nature. This leads to determination (niṣṭhā), which creates taste (ruci), and from ruci comes attachment (āsakti). Through the maturation of āsakti, bhāva or rati arises by taking shelter in the essence of the hlādinī-śakti. This sequence has been shown.

In the state of bhāva, bhakti’s undivided inherent nature is achieved. Then nāma-kīrtana becomes extremely powerful. Forgiveness, not wasting time, detachment, being devoid of false prestige, strong hope, hankering, a taste for constantly singing the Holy Name, attachment to describing Kṛṣṇa’s attributes, and love for those places where Kṛṣṇa resides etc. manifest as symptoms of rati. Bhāva or rati is a particle of the rays of the sun of pure goodness, in the form of prema – in other words, it is the initial stage of prema.

In that state, dancing, rolling on the ground, singing, weeping, stretching the body, roaring, yawning, breathing heavily, disregarding others, drooling, laughing loudly, stumbling and hiccups all arise as symptoms of anubhāva (subordinate signs of ecstasy). Then paralysis, perspiration, horripilation, faltering of the voice, shivering, change of bodily hue, tears, and fainting due to devastation – these eight sāttvika transformations are observed to some extent. Amongst them, dancing, singing, weeping, horripilation, and faltering of the voice are some of the most prominent.

Thus, in a state of prayer, a devotee hankers in this way, “O Gopī-jana-vallabha! While chanting Your nectarean Name, how long will it be before tears pour from my eyes, my voice become choked with emotion, and the hairs of my entire body will stand on end? O Holy Name! I do not pray for sense-enjoyment or liberation. I pray for that state of bhāva which encompasses all bliss.”

VERSE 7

yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam
śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me

O Govinda! Not seeing You, a moment feels like many yugas. Tears fall from my eyes like torrents of rain and the entire world almost feels empty.

Rati (attraction) is essentially bhāva. In the state of bhakti-prema, rati goes through the four forms of bhāva – vibhāva ((the external cause of bhāva), anubhāva (the intimation of bhāva), sāttvika (ecstatic symptoms), and vyabhicāra (transitory states), and becoming nourished, it thereby matures into bhakti-rasa. Then, the aforementioned anubhāva and sāttvika transformations are fully manifested. Through mamatātiśaya (intense possessiveness), a devotee’s heart becomes perfectly soft and intense, becoming the seat of prema.

At that time, the devotee is the āśraya (shelter) of bhakti-rasa, and Kṛṣṇa is the viṣaya (the object of love). In terms of their main relationship, the five primary rasas – śānta (neutrality), dāsya (servitude), sakhya (friendship), vātsalya (parental affection), and mādhurya (conjugal love) – are manifested. In terms of their secondary relationship, the seven secondary rasas – hāsya (laughter), adbhuta (wonder), vīra (heroism), karuṇa (compassion), raudra (anger), bhayānaka (fear), and bībhatsa (disgust) – shine brightly. Whatever rasa a jīva is inclined towards, that rasa is the most suitable for them, but mādhurya-rasa is the highest of all. Within that, prema (divine love), praṇaya (affection), māna (jealous anger), sneha (attachment ), rāga (attachment), anurāga (increased attraction), and mahā-bhāva (supreme ecstasy) are fully present.

In the śānta-rasa, the blissful state of rati, is observed. At that stage, anything else apart from that viṣaya (Kṛṣṇa) is a trivial consideration. When rati is endowed with mamatātiśaya, it is perceived as prema in the mood dāsya-rasa. In that state, one cannot perform any activity that would diminish one’s love. Pure and unwavering faith-filled prema is perceived as prāṇaya in the mood of sakhya. In that state, even if the viṣaya is worthy of reverence, reverence does not remain, since the excess of dearness removes any appearance of formality. When that mood transforms it is called māna (jealous anger). In that state, Bhagavān accepts a mood of fear filled with prema.*(1) When the heart fully melts with bhāva, that prema is called sneha. In that condition, there are transformations such as intense trembling etc, yet even upon seeing the Lord, there is a feeling of dissatisfaction, and despite the viṣaya’s opulence and power, there remains an apprehension of harm befalling Him. Māna and sneha are observed in vātsalya – in other words, they are not perceived in śānta, dāsya, or sakhya. Sneha imbued with intense longing is called rāga. In that state, even a moment’s separation is unbearable. Sorrow after union is also joy. Such rāga which causes its object of affection to be experienced at every moment as ever new becomes anurāga, which itself becomes ever-fresh. In that state, there is an intense sense of mutual subjugation between the āśraya and the viṣaya. A hankering arises within them to be born as another species connected to the viṣaya *(2) This gives rise to vipralambha visphūrti (seeing one’s beloved everywhere due to separation). Incomparable, astounding, frenzied anurāga is known as mahā-bhāva. In that state, during union, even the blinking of an eye is unbearable and a kalpa is perceived as a moment. In separation, a moment almost becomes a kalpa. In union and separation, unlimited uddpita–sattvika–vikāra, blazing ecstatic transformations, arise. A mere glimpse of all these symptoms is seen in the words of Śrīman Mahāprabhu – “Alas! In separation from Govinda, I feel a moment to be as long as a kalpa. Streams of tears flow from My eyes like rain during the monsoon season, and the entire world appears to be vacant.” For the jīva who is bound by matter, separation filled with pūrva-rāga (loving feelings prior to union with the Lord) is extremely beneficial. This is what has been stated.

*(1) Translator’s Note: In other words, out of love, the Lord Himself, shows some fear when His beloved exhibits jealous anger.

*(2) Translator’s Note: Such as a bird or a pet animal.

VERSE 8

āśliṣya vā pāda-ratāṁ pinaṣṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ

Kṛṣṇa may embrace me or He may trample this maidservant with His feet which she is so attached to. Again, He may make me brokenhearted by not being visible before me. He is a debauched person. Whatever He does to me, He and no other is the Lord of my life.

The mood of a jīva who has attained the stage of prema is this – “I know nothing except the lotus feet of Śrī Kṛṣṇa. Out of His mercy, He may embrace me, or may He trample me under His feet and find happiness, or may He break my heart by remaining unseen. He is a loving debauchee. Whatever condition He arranges for me that brings Him happiness, I must fully accept that state, for He alone is my Lord and none other.”

At the stage of prema, Kṛṣṇa becomes the very life of the devotees. Then the highest dharma shines forth in the form of the mutual attraction between Kṛṣṇa and the devotee. Just as iron, when properly positioned near a magnet, is drawn towards it, similarly, a purified heart remains rightly situated towards Śrī Kṛṣṇa. This is the pre-existing dharma between the jīva and Kṛṣṇa. Due to the jīva’s aversion, that dharma established between the āśraya and viṣaya becomes almost lost. As soon as his favourable disposition manifests, the actions and characteristics of that dharma become evident. In the activities of sādhana which lead to that dharma, the jīva should desire no other result apart from the emergence of that dharma. Śrī Kṛṣṇa tells the gopīs thus:

na pāraye’haṁ niravadya-saṁyujāṁ
sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ
yā mābhajan durjara-geha-śṛṅkhalāḥ
saṁvṛścya tad vaḥ pratiyātu sādhunā

Your association with Me is faultless. Although you have served Me, cutting the indomitable bonds of household life, I cannot repay you for this even if I obtained the lifetime of the Devas. May your own virtue be your compensation. (Śrīmad Bhāgavatam 10.32.22)

In this Śikṣāṣṭaka, Śrīman Mahāprabhu, through knowledge of sambandha, abhidheya and prayojana, has given the realisation of svarūpa-jñāna (one’s eternal nature) and instructions on deliberating upon the Supreme Truth, in regards to pursuing the sādhana of bhāva and prema.

O jīva! If your good fortune has truly arisen, then, after renouncing all attempts in karma and jñāna, you should make special endeavours to absorb yourself in this Śikṣāṣṭaka.

śrī-kedāranātha datta bhaktivinoda kṛta bhāṣā samāpta

(Thus ends the commentary by Śrī Kedāranātha Datta Bhaktivinoda)

śrī-caitanyārpaṇamastu

(Let this be an offering unto Śrī Caitanya)

(Translated by Swami B.V.Giri)