Sanmodana Bhāṣyam on Śrī Śikṣāṣṭaka

Sanmodana Bhāṣyam on Śrī Śikṣāṣṭaka

Translated by Sarvabhāvana dāsa
Śloka One
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

Synonyms: cetaḥ—of the heart; darpaṇa—the mirror; mārjanam—cleansing;
bhava—of material existence; mahā-dāvāgni—the blazing forest fire;
nirvāpaṇam—extinguishing; śreyaḥ—of good fortune; kairava—the white
lotus; candrikā—the moonshine; vitaraṇam—spreading; vidyā—of all
education; vadhū—wife; jīvanam—the life; ānanda—of bliss; ambudhi—the
ocean; vardhanam—increasing; prati-padam—at every step; pūrṇa-amṛta—of
the full nectar; āsvādanam—giving a taste; sarva—for everyone;
ātma-snapanam—bathing of the self; param—transcendental; vijayate—let
there be victory; śrī-kṛṣṇa-saṅkīrtanam—for the congregational
chanting of the holy name of Kṛṣṇa.

Translation
Let there be all victory for the chanting of the holy name of Lord
Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries
of the blazing fire of material existence. That chanting is the waxing
moon that spreads the white lotus of good fortune for all living
entities. It is the life and soul of all education. The chanting of
the holy name of Kṛṣṇa expands the blissful ocean of transcendental
life. It gives a cooling effect to everyone and enables one to taste
full nectar at every step.

Sanmodana Bhāṣyam
I begin Sanmodana Bhāṣyam, a commentary on the Śikṣāṣṭaka verses
by Lord Śrī Caitanya Mahāprabhu, at first offering my humble
obeisances to the Lord, who is eternally manifest with His eternal
associates, the Pañca-tattva.
Supremacy of the path of devotional service
The path of devotional service is the highest perfection of life, and
it is sought after in all Vedic literatures. Applying his superior
intelligence to researching the Vedas thoroughly several times, Lord
Brahma ascertained that the best method of self-realization is the
awakening of one’s loving attachment to Lord Hari, the Supreme Lord
within everyone’s heart.
This philosophical conclusion thus unequivocally establishes the
supremacy of devotional service over fruitive activities, speculative
knowledge, or any other process. Pure devotional love of Godhead is
unattainable without great faith and intense eagerness to relish the
nectarean pastimes of the Supreme Lord, and without a deep
understanding of the esoteric truths of the scriptures. And even when
profound faith is present, it is impossible to discuss the
transcendental topics of the Supreme Lord, without the association of
saintly persons, because this activity is integral to the hearing and
chanting process of devotional service.
The Śrīmad-Bhāgavatam confirms this as follows:
“It is only in the association of My pure devotees that discussions
about My transcendental glory become spiritually potent and arouse
loving devotional mellows within the inner core of one’s heart.”

Statements as these extol the virtues of saintly association because
the Lord’s holy name, form, qualities and activities are perfectly
glorified in righteous company. Lord Caitanya’s in His teachings,
foremostly discusses these glories. In the fourth line of the present
śloka, for example, the word ‘param’ indicates the process of chanting
Kṛṣṇa’s holy name, which is naturally all-purifying, and so is the
highest form of benediction. Through all the different stages of
spiritual progress beginning with ‘sraddha’ or faith, ‘sadhu sanga’
(saintly association) ‘bhajan-kriya’ (practical devotional service),
etc. chanting maintains it’s preeminence. However, chanting in a pure
and devotional mood is never to be confused with cheap sentimentality
or pseudo-devotional chanting.
Lord Caitanya’s philosophy
In these Śikṣāṣṭaka verses, Lord Śrī Caitanya Mahāprabhu has explained
in His own words the principles of sambandha, abhidheya and prayojana,
or our eternal relationship with God, the means by which we can revive
it, and the nature of this relationship as the ultimate goal and
necessity for every living being. This commentary, then, will briefly
discuss these philosophical conclusions. Lord Caitanya, the Supreme
Personality of Godhead, who is lovingly served by the pure Vaiṣṇava
devotees, Himself declares: “let the congregational chanting of the
holy name be especially glorified.”

Personal vs. Impersonal conception of God
Therefore, please hear how the chanting of the holy name is always
victorious even in the mundane world which is created by the external
energy of the Lord. Scripture emphasizes the absolute oneness of the
Supreme Truth. We read in the Śruti-śāstra: “Only that One non-dual
substance(the supreme Godhead) existed before creation.” And in
another place: “other than (He) the one non-dual brahman, no
variegatedness exists.” These statements establish what is essentially
the all-pervading, impersonal aspect of the Absolute Truth. However,
the statement “everything is brahman” actually emphasizes the
principle that the eternal and supreme Absolute Truth is personal and
differentiated.
How is this? In the simultaneity of differentiated personalism and
undifferentiated impersonalism, it is the personal feature which is
prominently perceptible whereas impersonalism is imperciptible due to
it being non-differentiated. (The study of epistemology, or the theory
of knowledge, reveals the fact that without differentiation perception
is impossible. Will an observer in a completely dark room at midnight
be able to see a black cat walk across the room? Of course not; our
senses and mind distinguish one object from another by differentiating
of their attributes. Similarly, since the infinite brahman is totally
undifferentiated, merging with brahman means to lose any possibility
of perceving it, and by applying the same logic, likewise it is with
consciousness denotes the presence of the soul in the body, the
kaivalya (impersonal liberation) of the impersonalists is equivalent
to spiritual suicide. -Ed.)
Therefore, the personal feature of the Absolute Truth predominates.
Our guru on such scriptural conclusions, Śrīla Jīva Gosvāmī, states
that the one Absolute Truth eternally exists in four features: His
original transcendental form, His external and all-pervasive potency,
the living entities, and as the sum total of all existence.

The analogy of the sun
This is analogous to the four features of the sun: the sun-god
himself, (Sūrya) the sun disk, the sunshine, and the reflections of
the sun’s rays on other surfaces. The point here is that God alone is
the Supreme Absolute Truth, śaktiman, the only source of all potencies
or energies. Although Śrīpad Sankarācārya’s commentary on the
Brahma-sutra does argue the essential oneness of the energetic source,
śaktiman, and energy, śakti, the Vedas conclude [Svetasvatara Upanisad
6.8]:
“That Supreme Absolute Truth manifests Himself in a variety of forms.
His potencies are multifarious.”

This proves that the inconceivable Absolute Truth performs actions
that appear paradoxical and contradictory. Hence, the essential and
eternal difference between energy and the energetic source is also an
unavoidable conclusion, a conclusive principle that cannot be
successfully challenged by arguments from the philosophical school of
monism, or kevala-advaita-vada.
The Absolute Potent, or the Supreme Truth, manifests Himself in three
categories: as His internal potency, as His marginal potency, and as
His external potency. Through the agency of His internal spiritual
potency, He manifests the fall absolute nature or infinite
transcendental realm; and as the possessor of all energetic
expansions, He exists there eternally as the Supreme Personality of
Godhead. To facilitate the enacting of personal pastimes, His internal
potency manifests the spiritual Vaikuṇṭha planets. The marginal
potency, or the eternal living entity, who is like a ray of the sun—an
infinitessimal spark—is part and parcel of the Absolute Truth and thus
non-different from Him. But the external energy, or maya, is only the
reflection of this eternal spiritual realm, and acts as the backdrop
for the different mundane situations to which the conditioned souls
become attracted.

Simultaneous oneness and difference
In this way the living entity, or marginal energy, and Vaikuṇṭha, or
the transcendence, are simultaneously different and non-different from
the Supreme Lord. As long as the jīva takes full shelter of the
Supreme Lord he remains a resident of the spiritual planets, but when
he forgets the innate spiritual knowledge about the Lord he is placed
outside the transcendental realm. The jīva is compared to a ray of the
sun, but under the cloud of maya, or the illusory energy, his
conditioned state is an unconstitutional and hence unnatural term of
existence. The jīva exists to support and participate in the Supreme
Lord’s transcendental pastimes, but his marginal nature makes him
vulnerable and can bring him under maya’s spell, to suffer the pangs
of repeated birth and death. But as soon as the individual spiritual
spark awakens to realise his original self, the dark mist of
ignorance, or maya, dissipate, and the long suffering of repeated
birth and death at last comes to a halt. He regains his true spiritual
identity.
The pure association of saintly persons acts miraculously on jīva. He
develops taste and interest for scriptural knowledge as well as
attraction for the all-attractive Supreme Lord Himself. Thus situated
in his original constitutional position, the awakened soul becomes
eligible to enter into loving conjugal exchanges with the Lord. It is
sincere faith that leads one to find real saintly association and
thence to the shelter of a bona fide spiritual master, from whom he
hears the true imports of the revealed scriptures. After submissive
hearing, the process of chanting begins, and gradually, as his
original nature becomes dominant, the spiritualized jīva triumphs over
the illusory energy, maya. This briefly is the sublime effect of
chanting the Lord’s holy name; for chanting alone cleanses the heart
(ceto-darpaṇa-mārjanaṁ) and eventually brings seven types of
perfections to the jīva.

The jīva and the Supreme Lord
The verse beginning with ceto-darpaṇa-mārjanaṁ describes the original
transcendental nature of the jīva. As Śrīla Jīva Gosvāmī has
explained, the jīva is a part and parcel of the Supreme Absolute Truth
who is the Supreme Energetic, the total aggregate of all jīvas “ Like
a ray of the sun, the jīva is of the same spiritual nature as the
Supreme, but infinitesimal in size. Śrīla Baladeva Vidyabhusana has
analyzed Godhead as the infinite Supreme Lord, and the jīva as His
infinitesimal part. All the transcendental qualities are eternally
present in perfect fullness in the Supreme Lord. His pure ego is
manifest as both the Absolute knowledge and the knower. Similarly, the
jīva is also in possession of transcendental knowledge and pure ego
(though in partial degree). This is logical because qualities such as
heat and light present in the sun are also present in the sun’s rays.
Of the two, then, the Supreme Lord is fully independent, possessing
and embodying all transcendental qualities. He is the origin of
everything, and He only partially enters into material nature and
controls it. It is He alone who creates and maintains the material
world. The reservoir of all spiritual bliss, He is ever relishing His
own spiritual Self, and distributing the nectar of pure love of
Godbead by means of His pure devotional service. Indeed, He encourages
all living entities to taste that sweet nectar. The innumerable living
entities go through, varied stages of existence, now eternally
conditioned, now eternally liberated. When the jīva rejects the
Supreme Lord he becomes forever ensnared in matter. But again aspiring
for His shelter, the curtain of maya that separates the jīva from his
eternal transcendental identity is forever removed, and he is
immediately restored to his original pure self.

Cleansing the mirror of consciousness
It is therefore clear that the jīva is infinitesimal, possessing; a
transcendental nature of pure ego, pure soul, and pure form. But when
he turns away from God and contemplates enjoying material energy, his
pure nature becomes contaminated by nescience. It is for this reason
that the soul has been compared to a mirror. Just as it is impossible
to see one’s face in a dusty mirror, it is similarly impossible to see
the real self the mirror of consciousness if it is covered by the dust
of ignorance. When if one begins to render loving devotionl service
particulary hearing and chanting the sacred names and pastimes of the
Supreme Lord Śrī Kṛṣṇa directly under the control of His hladini
(spiritual pleasure) potency, material contamination or nescience is
completely eradicated. The jīva’s pure consciousness,: which is a
function of his pure ego manifests itself and he sees the Supreme
Lord, jīva prakrti (nature), kala(time), and karma(action and
reaction), all five fundamental principles of existence reflected on
the mirror of his pure ego with absolute clarity. So in the mirror of
his pure consciousness he sees the reflection of his original identity
without any distortion. This helps him to know his true religion and
inherent nature as an eternal servant of the Lord. When one becomes
really expert in serving the Lord, then his propensity to enjoy
material life is converted into a loving devotional mood of service.

The forest fire of saṁsāra
The purport of the word bhāva is that jīva is being subjected to take
repeated births in this world, a continuous cycle of birth and death
called mahā-davagni, or blazing fire, a raging conflagration that
cannot be extinguished by any means other than the congregational
chanting of Kṛṣṇa’s holy name. A question may arise at this point:
when one is enlightened about his sva-dharma, or eternal intrinsic
nature and duty, does he then cease to chant Kṛṣṇa’s holy name? The
answer is no, this never occurs. Chanting God’s name is the soul’s
sva-dharma. The phase sreyah-kairava-candrika-vitaranam, which
describes the holy name, specifically conveys the sense eternal
activity of the spirit soul in his original spiritual condition.

The pure lotus of dedication to the Lord
The jīvas who are enslaved by maya prefer to remain in that condition
to enjoy material life, and that desire literally binds them to the
cycle of birth and death. This is the root cause of their threefold
miseries. But the spirit soul reaps the greatest benefit when he
becomes disgusted with material enjoyment, and re-dedicates his time
and energy to Lord Kṛṣṇa’s loving service. This benediction is
compared with the flowering of a cluster of pristine white lotuses.
For just as the moon’s soothing rays cause the white lotuses to
blossom, the rays of the mellow taste of chanting the holy name
resuscitate the languishing petals of the lotus of benediction for the
jīva. According to the adage, “Devotion gives birth to devotion”, one
must follow the principles of elementary bhakti, i.e. repeatedly
hearing and chanting until the first light of pure devotion begins to
dawn in the heart of the sincere and faithful jīva. The comparison of
congregational chanting with the moon is quite appropriate here: the
closed lotus flower touched by the moon’s rays awakens to full blush,
and similarly the holy name spreads the rays of bhāva, or spontaneous
attraction for the Supreme Lord. It is the essence of hladini, which
impregnates the jīva’s heart. Rati, or erotic spiritual love, then
lights up his consciousness, bestowing the highest benediction. This
is what is meant by the “waxing moon that spreads the white lotus of
good fortune for all living entities”.

Acquiring one’s eternal form
A pertinent query at this juncture would be: at what stage does a
person who has attained the level of pure devotion acquire his pure
spiritual identity—his sva-dharma? Lord Caitanya replies by saying
vidyā-vadhu-jivanam, “the life of all transcendental knowledge”. The
Supreme Lord’s śakti has two aspects: vidyā, or knowledge, and avidyā,
or ignorance. Yogamaya, Śrī Kṛṣṇa’s svarūpa-śakti or internal
spiritual potency, is called vidyā whereas His external energy
mahāmaya is avidyā. And it is this latter that creates the material
universe and covers the soul’s svarūpa. When the first rays of pure
devotion finally appear on the horizon of the sadhaka’s heart by his
sincerely following the process of bearing and chanting, then
gradually bhakti-devi, or the goddess of pure devotional process, the
eradicator of all unwanted material desires detrimental to the Lord’s
service, eclipses the avidyā potency. By suffusing the soul with
spiritual knowledge, She destroys both the gross and subtle coverings
of the soul. Simultaneously, the jīva’s original spiritual form
becomes manifest, to the extent that he receives the form of a gopi,
for example, if his spiritual proclivity is steeped in the conjugal
mood. Thus it stands proven that Kṛṣṇa’s name is the life and soul of
all transcendental knowledge, vidyā-vadhu-jivanam. Svarūpa-śakti has
therefore often been described as Kṛṣṇa’s wife. The Sanskrit word
vadhū means wife.

An ever-increasing ocean of bliss
The gross and subtle material bodies of the jīva being completely
destroyed, the infinitesimal soul regains his original pristine
purity. Although the jīva is anu, or minutely small, his spiritual
happiness is not minute. To remove this misapprehension, Lord Caitanya
adds anandambudhivardhanam, “an ever-increasing ocean of bliss”. In
other words, the holy name of the Lord endlessly expands the piritual
bliss inherent to the soul, by leaps and bounds. He thus becomes
eternally fixed in one of the spiritual mellows, namely dasya, sakhya,
vatsalaya, or madhurya (servitorship, friendship, parenthood and
conjugal love) Established in his eternal spiritual mellow, he begins
to relish limitless nectar at every stage of his transcendental
relationship and exchanges of extraordinary loving emotions with the
Supreme Lord. The Supreme Lord Kṛṣṇa’s enchanting beauty, His divine
qualities and His sublime pastimes are ever-ecstatic and eternal.
Inebriated with divine prema, the pure jīva continuously drinks that
sweet nectar, but still the Lord’s captivating beauty remains
ever-fresh and ambrosial, relished in endlessly unique and novel ways.

Spiritual happiness is completely pure
In this stage one final question. may still arise: is this happiness
self-motivated, and thus contrary to the principles of pure spiritual
love? If so, how can the jīva’s happiness be called unalloyed and
spiritual? To allay any such confusion or doubt, Lord Caitanya uses
the expression sarvatma-snapanam: the bliss of Krsria consciousness is
completely pure, wholly free from any desire for self-satisfaction.
That is to say, in the natural course of pure devotional service, one
attains the form of a maidservant of Śrīmatī Rādhārāṇī, who embodies
the zenith of mahābhāva, or unsurpassable heights of exultations; and
in Her service the jīva participates in conjugal pastimes with the
Lord and experiences unlimited ecstatic bliss. This sublime mood is
therefore untainted by even the slightest tinge of selfish lust or
self-indulgent craving. This phrase also indicates that neither the
contamination of sayujya-mukti, i.e. the desire to merge with the
Lord, nor the impurity of selfgratification, can contaminate the heart
of the jīva in this state of perfect bliss.

The holy name is ever-victorious
May the chanting of the holy name of Kṛṣṇa be ever-victorious, for it
is adorned with seven transcendental qualities, It is the embodiment
of eternality, it is knowledge, and it is the highest bliss, steeped
in the wonderful and variegated amorous pastimes of Śrī-Śrī
Rādhā-Kṛṣṇa.
Supporting passages are also found in Śrī Caitanya-caritāmṛta
[Antya-lila 20.11, 13 and 14]:
“Simply by chanting the holy name of Lord Kṛṣṇa one can be freed from
all undesirable habits. This is the means by which one awakens his
good fortune and initiates the flow of the waves of love for Kṛṣṇa.”
“By performing congregational chanting of the Hare Kṛṣṇa mahā-mantra
one can destroy the sinful condition of material existence, purify his
unclean heart, and awaken all the varieties of devotional service.”
“The result of chanting is that one awakens his love for Kṛṣṇa and
transcendental bliss. Ultimately, one attains the association of Kṛṣṇa
and engages in His devotional service, as if immersing himself in a
great mean of love.”

Purport by Śrīla Bhaktisiddhānta Sarasvati
There are innumerable ways to execute devotional service; the
Śrīmad-Bhāgavatam and the Hari-bhakti-vilasa have described many of
them. Broadly speaking, some sixty-four limbs of devotional service
are considered the main disciplines or processes of bhakti-yoga. They
are all grouped under the categories of vaidhi-bhakti(devotional
service according to rules and regulations) and raganuga-bhakti
(spontaneous devotional service). In Śrīmad Bhāgavatam, Prahlada
Mahārāja especially glorifies pure spontaneous devotional service. As
Lord Gaurasundara has said: “The congregational chanting of the holy
name of the Lord is the most perfect form of devotional service.”
Approaching the Supreme
Those who are knowledgeable in the transcendental science of the
Absolute Truth have defined the supreme nondual substance, understood
in the preliminary stage through jñāna, as brahman. Understood further
in its eternal aspect, it is defined as paramdtma, or the Supersoul.
In the full and complete manifestation of all its potencies and its
transcendental nature of complete knowledge, eternity and bliss, that
Supreme Absolute Truth is known as bhagavan. Bhagavan, or the Supreme
Personality of Godhead, is called Vasudeva when He manifests His
supreme opulence, and Kṛṣṇa when He covers His opulence with His
conjugal loving mood. Lord Narayana responds to His devotees in two
main devotional mellows, or rasas, while Lord Kṛṣṇa is the worshipable
object of all five rasas. Lord Balarāma, Lord Kṛṣṇa’s vaibhava prakasa
expansion manifested in relation with His excellences, is the Supreme
Lord of Vaikuṇṭhaloka, residing there permanently in His eternal
catur-vyuha expansions.
Japa, kīrtana and saṅkīrtana
Proper japa chanting is possible only in the mind. Then the chanter
will achieve the desired perfection. Chanting audibly with lip
movements is kīrtana; it is more effective than japa and brings about
the greatest benefit to the hearer. Saṅkīrtana means ‘complete
kīrtana’, for it is unnecessary to perform any other devotional
activities if one performs saṅkīrtana. Partial or imperfect kīrtana of
Lord Kṛṣṇa’s holy name is not the same as saṅkīrtana. Imperfect
chanting of Kṛṣṇa’s name is unable to cause the optimum spiritual
change in the living entities. This will lead them to doubt the
potency of kīrtana. Therefore, let the complete and perfect chanting
of Kṛṣṇa’s holy name, or nama-saṅkīrtana, be victorious.
The seven perfections of chanting
One’s knowledge of a mundane subject matter is fragmental. In the
spiritual world, however, Lord Kṛṣṇa is the ultimate subject, and
being transcendental, this plane remains forever untouched by material
nature. By thus discussing transcendental subject matter, or Śrī
Kṛṣṇa, one achieves supra-mundane perfection. Seven of these
perfections, specially related to chanting Lord Kṛṣṇa’s holy name are
mentioned in this śloka.
1) Cleanses the mirror of the heart
Chanting Lord Kṛṣṇa’s name cleanses the mirror of the conditioned
soul’s polluted heart, which is wholly covered by three
contaminations, namely material desires, the enjoying spirit, and
ungodly atheistic activities. The most effective process to cleanse
the jīva’s heart of all these impurities is chanting Lord Kṛṣṇa’s
name. These treacherous contaminations, cover the mirror of
consciousness and cause the iva to reject his true nature. Kṛṣṇa’s
name alone can free the consciousness of these aberations. Thus by
constantly chanting, taking complete shelter of the holy name, the
jīva gradually perceives the reflection of his original form as the
servant of Lord Kṛṣṇa in the mirror of his consciousness.
2) Protects the devotee from material existence
This material existence only appears to be sweet and pleasurable, but
in reality it is like a fire in the depths of a forest, which can
sometimes burn the entire forest to ashes. Nondevotees who have no
faith in Lord Krspa have to constantly tolerate the searing burning
pain of this forest fire of material existence. On the other hand,
when Lord Kṛṣṇa’s name is perfectly chanted, the devotees are
protected from these scorching flames, even though they are in the
midst of the forest of the material world.
3) The holy name speaks the highest benediction
Whole hearted chanting of Lord Kṛṣṇa’s holy name is the highest
goodness and munificence. Sreyah means ‘benediction’, kairava means
‘white lilies’, and candrika are the rays of the moon. Just as by the
illuminating rays of the rising moon the lily’s white beauty is
highlighted in the night similarly, the chanting of Kṛṣṇa’s name
brings out the best in man and enlightens the darkened universe
showering it with divine benediction. Human society cannot benefit
from material desires for sense enjoyment, speculative knowledge or
fruitive activities, but chanting Kṛṣṇa’s name blesses all with the
greatest prosperity.
4) The source of all transcendental knowledge
The Mundaka Upanisad mentions two types of knowledge: material and
transcendental. Chanting of Lord Kṛṣṇa’s holy name is indirectly the
fountainhead of material knowledge, but it is primarily the life and
soul of transcendental, or supra-mundane knowledge. Chanting induces
the jīva to break the shackles of false ego and false prestige—a
product of material knowledge, and elevates him to understand his
eternal relationship with the Supreme Lord Śrī Kṛṣṇa. The ultimate
focus of real transcendental knowledge, therefore, is chanting Kṛṣṇa’s
holy name.
5) Expands the ocean of bliss
Chanting the holy name expands the boundless ocean of transcendental
bliss, and enables one to fully relish the sweetest nectar at every
moment. Only a vast expanse of water is called an ocean, nothing less;
therefore unlimited bliss has been rightly compared to an ocean. Such
transcendental experiences as these are eternal and unfettered by
imperfections, nor does it lack fullness or constancy. Even spiritual
nature and objects take on an a tenderness and cooling sheen in touch
with the chanting of Kṛṣṇa’s holy name. In the mundane realm, the body
and mind, and above them, the soul, not only become purified by
Kṛṣṇa’s name, but gradually and inevitably emblamed by its cooling
tenderness.
6) Cures the disease of material existence
The subtle and gross contaminations attendant upon the material
conception of life have quite devoured the spiritual soul, but these
material diseases can at once be terminated by chanting the holy name.
When the soul released from his material designations, is eager to
reach Lord Kṛṣṇa, he engages in devotional service under the cooling
shade of Lord Kṛṣṇa’s lotus feet.
7) The essential ingredient in all devotional service
Śrīla Jīva Gosvāmī writes in the Bhakti-sandarbha [273], and in the
Krama-sandarbha:
ata eva yadyapyanya bhaktih kalau kartavya
tada kirtanakhya-bhakti-samyogenaiva
This means that although it is required in Kali-yuga to practice the
eight limbs of devotional service, they have to be performed in
conjunction with chanting.

References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahsya
Ceto-darpana-marjanam
The contaminations that cover the mirror of consciousness are swept
away by chanting the holy name, for it is the embodimtnt of profound
spiritual bliss. For example, Śrīla Rūpa Gosvāmī writes in his
Namastaka (7):
sūditāśrita-janārti-rāśaye ramya-cid-ghana sukha-svarūpiṇe
nāma gokula-mahotsavāya te kṛṣṇa pūrṇa-vapuṣe namo namaḥ
“O holy name! OLord Kṛṣṇa! You dissipate the sufferings of Your
surrendered devotees caused by their offenses to the holy name. You
possess the transcendental form of ecstatic beauty and bliss, and You
appear as the embodiment of sublime joy for the residents of Gokula.
You are therefore a fully spiritual entity of the same spiritual
nature as the Vaikuṇṭha planets. I offer my repeated obeisances unto
You.”

Bhava-mahā-davagni-nirvapanam
It is stated in the Śrīmad-Bhāgavatam [6.2.46] nātaḥ paraṁ karma-nibandha-kṛntanaṁ
mumukṣatāṁ tīrtha-padānukīrtanāt
na yat punaḥ karmasu sajjate mano
rajas-tamobhyāṁ kalilaṁ tato ‘nyathā
“Therefore one who desires freedom from material bondage should adopt
the process of chanting and glorifying the name, fame, form and
pastimes of the Supreme Personality of Godhead, at whose feet all the
holy places stand. One cannot derive the proper benefit from other
methods, such as pious atonement, speculative knowledge and meditation
in mystic yoga, because even after following such methods one takes to
fruitive activities again, unable to control his mind, which is
contaminated by the base qualities of nature, namely passion and
ignorance.”

Sreyah-kairavacandrika-vitaranam
A quote from the Skanda Purāṇa appears in Hari-bhakti-vilasa [11.234]:
madhura-madhuram etan mangalaṁ mangalānāṁ
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam
sakṛdapi parigītaṁ śraddhayā helayā vā
bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma
”The holy name of Kṛṣṇa is the highest benediction, above any other
benedictions; it is sweeter than the sweetest honey, the eternal fruit
of transcendental knowledge of the tree of the entire scriptures. O
best of the Bhargavas! If anyone chants Lord Kṛṣṇa’s name just once
without offense, whether he chants with faith or indifferently, the
holy name immediately liberates him.”

Vidyā-vadhu-jivanam
In the Garuda Purāṇa it is stated:
yad icchasi paraṁ jñānaṁ jñānād yat paramaṁ padam
tadādareṇa rājendra kuru govinda-kīrtanam
“O best of Kings! If you desire to acquire that extraordinary
knowledge by which the Supreme Goal is realized, then chant Lord
Govinda’s name with love and devotion.”

And in Śrīmad-Bhāgavatam [3.5.40] dhātar yad asmin bhava īśa jīvās
tāpa-trayeṇābhihatā na śarma
ātman labhante bhagavaṁs tavāṅghri-
cchāyāṁ sa-vidyām ata āśrayema
“O Father, O Lord, O Personality of Godhead, the living entities in
the material world can never have any happiness because they are
overwhelmed by three kinds of miseries. Therefore they take shelter of
the shade of Your lotus feet, which are full of knowledge, and we also
take shelter of them.”

And in Śrīmad-Bhāgavatam [4.29.49] it is stated, sā vidyā tan-matir
yayā: “Real knowledge is that realization which increases our
attachment for the Supreme Lord.”
Anandambudhi-vardhanam
In the Śrīmad-Bhāgavatam [8.3.20] it is said:
ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ
“Unalloyed devotees, who have no desire other than to serve the Lord,
worship Him in full surrender and always hear and chant about His
activities, which are most wonderful and auspicious. They are thus
always merged in the ocean of transcendental bliss. Such devotees
never ask the Lord for any benedictions.”

Pratipadam purna-āmṛta-asvadanam
The Padma Purāṇa states:
tebhyo namo ‘stu bhava-vāri-dhi-jīrṇa-panka
saṁmagna-mokṣaṇa-vicakṣaṇa-pādukebhyaḥ
kṛṣṇeti varṇa-yugalaṁ śravaṇena yeṣāṁ
ānandathur bhavati narttitaroma-vṛndaḥ
“I offer my respectful obeisances at the feet of that extraordinary
person whose body shivers with sublime joy and erupts with ecstasy at
the sound of Kṛṣṇa’s sweet name, and who is expert in redeeming the
conditioned soul is engrossed in the mire of the ocean of repeated
birth and death”.

Sarvatma-snapanam
In Śrīmad-Bhāgavatam [12.12.48] it is said:
saṅkīrtyamāno bhagavān anantaḥ
śrutānubhāvo vyasanaṁ hi puṁsām
praviśya cittaṁ vidhunoty aśeṣaṁ
yathā tamo ‘rko ‘bhram ivāti-vātaḥ
“When people properly glorify the Supreme Persondity of Godhead or
simply hear about His potencies, the Lord personally enters their
hearts and cleanses away every trace of misfortune, just as the sun
removes the darkness or as a powerful wind disperses the clouds.”

From the Namastaka:
nārada-vīṇojjīvana sudhormi-niryāsa-mādhurīpūra
tvaṁ kṛṣṇa-nāma kāmaṁ sphura me rasane rasena sadā
“O holy name of Kisna! You are the life-sustaining elixir of Śrī
Narada Muni’s vina, the exhilarating waves on the ocean of nectar.
Therefore I beg You to remain eternally dancing ecstatically on my
tongue.”

And in Namastaka (2):
jaya nāmadheya muni-vṛnda-geya
jana-rañjanāya paramākṣarākṛte
tvam anādarād api manāg udīritaṁ
nikhilogra-tāpa-paṭalīṁ vilumpasi
“All glories unto You, O holy name! The sages have always sung hymns
praising You, and You have now appeared in transcendental form of the
supreme syllables for the pleasure of all humanity. If one chants
those syllables of the holy name, even indifferently, indirectly,
jokingly, deceptively, or slightly You destroy his most dreaded sinful
reactions, thereby extinguishing all of his sufferings. Therefore, You
are always victorious.

And from the Caitanya-Bhāgavata [CB Madhya-khaṇḍa 23.76-77]:
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
prabhu kahe—kahilāṅ ei mahā-mantra
ihā japa giyā sabe kariyā nirbandha
hi haibe sarva-siddhi haibe sabāra
sarva-kṣaṇa bala’ithe vidhi nāhi āra
“Lord Caitanya said: ‘I am giving you this mahā-mantra: Hare Kṛṣṇa
Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare
Hare. Go and chant with sincere enthusiasm. By chanting this mantra
you receive all the perfections of life, so continue to chant
incessantly, for there are no rules or regulations for chanting the
mahā-mantra.”‘

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

Synonyms
nāmnām—of the holy names of the Lord; akāri—manifested;
bahudhā—various kinds; nija-sarva-śaktiḥ—all kinds of personal
potency; tatra—in that; arpitā—bestowed; niyamitaḥ—restricted;
smaraṇe—in remembering; na—not; kālaḥ—consideration of time;
etādṛśī—so much; tava—Your; kṛpā—mercy; bhagavan—O Lord; mama—My;
api—although; durdaivam—misfortune; īdṛśam—such; iha—in this (the holy
name); ajani—was born; na—not; anurāgaḥ—attachment.

Translation
My Lord, O Supreme Personality of Godhead, in Your holy name there is
all good fortune for the living entity, and therefore You have many
names, such as Kṛṣṇa and Govinda, by which You expand Yourself. You
have invested all Your potencies in those names, and there are no hard
and fast rules for remembering them. My dear Lord, although You bestow
such mercy upon the fallen, conditioned souls by liberally teaching
Your holy names, I am so unfortunate that I commit offenses while
chanting the holy name, and therefore I do not achieve attachment for
chanting.

Sanmodana Bhāṣyam
The chanting of Lord Kṛṣṇa’s holy name is represented in four aspects:
name, form, quality and pastime. Lord Kṛṣṇa’s holy name is the seed of
all joy; for the holy name and the possessor of the name are
non-different. In all respects, chanting the holy name is most
beneficial for everyone and all. Therefore, the Supreme Lord Śrī Kṛṣṇa
Caitanya Himself reveals all the super-excellent attributes of the
holy name. In order to evoke everyone’s sincere faith in the holy
name, Lord Caitanya prays: “O Lord! O Most Munificent One! Being
compassionate upon seeing the destitute situation of the conditioned
souls, of Your own accord You have manifested Your holy name, which is
non-different from Yourself. Your holy names are of two types:
principal and secondary. Hari, Kṛṣṇa, Govinda, Acyuta, Rāma, Ananta,
Visnu, etc., are Your principal names; while Brahma, Supersoul,
Supreme Controller, Maintainer, Creator, Mahendra, etc., are Your
secondary names.
The holy name is absolutely potent
You have invested all Your spiritual potencies and transcendental.
qualities to the absolute degree in Your principal, a fact that is
substantiated by innumerable scriptural statements, like these from
the Vedas:
“My Lord, it is possible for one to be immediately cleansed from all
material contaminations just by seeing You. What to speak of beholding
You in person, merely by hearing Your Lordship’s holy name but once,
even candalas, the lowest of men, are freed from material
contaminations.
“The amount of time that a dvija-brahmana spends in studying and
reciting Vedic mantras, if utilized in chanting the Lord’s name, even
indirectly, would yield more benefit. Of this there is no doubt. One
who chants these two syllables ‘Ha’ and ‘ri’ has already mastered the
four Vedas: Rig, Sama, Yajur and Atharva. One is therefore advised,
not to spend time studying the Vedas; he should simply chant the name
of Govinda continuously.

And from Śrīmad-Bhāgavatam :
“O King, constant chanting of the holy name of the Lord after the ways
of great spiritual authorities is the doubtless and fearless way of
success for all, including those who are desirous solely of material
enjoyment, those who are totally free from all material enjoyments,
and also those who are self-satisfied by dint of transcendental
knowledge.
“O Lord Visnu Your holy name is fully spiritual, and it is
self-manifested. If one chants the holy name knowing only a little of
its vast glories, he gradually acquires perfect understanding of the
subject. Lord Brahma, the first to propagate the transcendental sound
om, the mere utterance of which liberates one from the dreadful dilema
of death and nescience. Hence the vibration om is also known as tarak
brahma.
“Any person who vibrates the holy name Hari just once without offence
immediately becomes resolved to serve the lotus feet of the Supreme
Lord unconditionally, and strives for liberation.
“Certainly that heart is steel-framed which, in spite of one’s
chanting the holy name of the Lord with concentration, does not change
when ecstasy takes place, tears fill the eyes and the hairs of the
body stand on end.
“O venerable Bhrgu, the holy name of Kṛṣṇa is sweeter than the
sweetest honey, the most beneficial activity among all auspicious
deeds. It is the eternal and mature transcendental fruit of the Vedic
desire-fulfilling tree. Any person who utters this holy name but once,
whether sincerely or casually, but without offenses, is
instantaneously liberated.”
“O Arjuna! Truly I say unto you that anyone who chants My name, being
devoted to Me, has certainly purchased Me. I become his property,
fully dependent upon him.”
“Lord Kṛṣṇa’s holy name is like a touchstone gem, capable of
fulfilling all desires. His name is directly the Lord Himself, and
therefore non-different from Him. It is the complete whole,
transcendental and eternally liberated, because Lord Kṛṣṇa and His
holy name are. the same in principle.”
“No one can understand the transcendental nature of the name, form,
quality and pastimes of Śrī Kṛṣṇa through his materially contaminated
senses. Only when one becomes spiritually saturated by transcendental
service to the Lord are the transcendental names, form, quality and
pastimes of the Lord revealed to him.”

We can easily understand from these statements of different revealed
scriptures that the holy name is endowed with unlimited spiritual
potencies. Practice of karma, jñāna and yoga always bound by specific
rules and restrictions, and by the factors of time, place and
circumstance. But in chanting and remembering the Lord’s name there is
no such consideration. This indeed is an example of the Lord’s
fathomless mercy.

Ten kinds of offenses to the holy name
In spite of what has been said, it is truly a matter of great regret
that we cannot develop even a drop of attraction for the holy name,
which is most magnanimous. The word durdaiva, or misfortune, is
synonymous with offenses to the holy name, or nāmāparādha A concise
summary of these offenses to the holy name is given below.
There are ten kinds of offenses against the holy name:
1) Criticizing and finding faults in devotees or sadhus is a serious
offense against the holy name. How can the holy name tolerate
criticism of devotees who have dedicated their lives to propagating
the glories of the holy name? Offending sadhu or saintly persons is
therefore the first offense.
2) Those who try to analyze transcendental subject matters with
material intelligence falsely conclude that Lord Visnu’s, name, form,
qualities and pastimes are different from the Lord Himself. They try
to impose material characteristics upon spiritual matters, or they
mistakenly equate demigods like Lord Siva, Brahma, etc., with the
Supreme Lord, or even think that such demigods are independent of the
Supreme Lord. Their chanting is offensive.
3) To consider the guru who is self-realized and perfected in the holy
names as an ordinary mortal possessing a material and thus disobeying
and disregarding him.
4) To criticize and find fault in the Vedic scriptures, as well as
corollary transcendental literatures, such as the Purāṇas.
5) To consider the glories of the holy name as imaginary or exaggerated.
6) To consider the holy name to be fictitious or concocted.
7) One who commits sinful activities on the strength of chanting the
holy name can never be exonerated from this offense by any process,
including the practice of yoga, meditation, etc.
8) Only a person in illusion will think that mundane ritualistic
activities, such as giving in charity, fasting, observing vows,
renunciaton, austerity, etc., are on the same level as the
transcendental activity of chanting the holy name.
9) It is also an offense to instruct a faithless person, averse to
hearing the holy name, about the glories of the holy name.
10) If, even after hear the wonderful qualities of the holy name, one
maintains material attachments, it is to be understood that he has not
developed attraction or interest for chanting.

The antidote for nāmāparādha
It is imperative that a devotee avoid these ten offenses, or
nāmāparādha, in his chanting. One who is chanting should never try to
counteract his sins or to accrue piety through ritualistic activities,
because he is, in a sense, no longer eligible for, nor required to
perform them. If perchance a devotee commits nāmāparādha, then with an
anguished heart full of contrition he should become eager to chant
continuously, for this alone will uproot his previous offenses and
also protect him from committing further offenses. The scriptures have
unequivocally stated that chanting alone can absolve one of all
offenses and sinful reactions. Hence chanting the holy name is the
best shelter for everyone, because it removes the very desire to
commit nāmāparādha and gradually elevates one to the highest spiritual
platform of kṛṣṇa-prema.

Offenseless chanting leads to attraction and prema
When one is thus free from offenses, his attachment and attraction to
the holy name will become ever-increasing, and he will soon attain
complete perfection, which is synonymous with kṛṣṇa-prema. This is
Lord Caitanya’s second instruction.
As it is stated in Caitanya-caitāmṛta [Antya-lila 20.17-19]:
“Because people vary in their desires, by Your mercy You have
distributed various holy names. Regardless of time or place, one who
chants the holy name, even while eating or sleeping, attains all
perfection. You have invested Your full potency in such individual
holy names, but I am so unfortunate that I have no attachment for
chanting Your holy names.”

Purport by Śrīla Bhaktisiddhānta Sarasvati
“O Lord, out of Your causeless mercy You have manifested Your
innumerable names and empowered Them with Your own transcendental
potencies. You have not imposed rigid rules for chanting and
remembering these names, nor laid down conditions barring anyone from
chanting or remembering Your name even during eating, reclining, or
sleeping. But I am so wretched that I am not attracted to Your names.”
Two types of holy names
The word bahu, or ‘many’, indicates the two types of the Lord’s holy
names: principal and secondary. The principal names include Kṛṣṇa,
Rādhā-ramana and Gopijana-vallabha, which represent the loving
conjugal mood of the Lord; the names Rāma, Vasudeva, Narasimha, etc.
address Him in opulent, reverential mood. Brahma, Supersoul
(paramatma), etc., are His secondary names; they are incomplete,
separated and partial. The Lord’s principal names are non-different
from Him, and possess all His energies; while the secondary names,
represent His potencies in partial degree only.
The cause of material suffering
Because the spirit soul has turned away from the Lord, he has become
imprisoned in maya’s illusory and ephemeral kingdom, bringing down
upon himself his great misfortune all due to his reluctance to render
service to Śrī Kṛṣṇa. Anyabhilasita or material desires, karma and
jñāna lead to different degrees of mundane enjoyment, deluding the
spirit soul into forgetting his real spiritual identity, or svarfipa,
thus causing him to fall into a veritable whirlpool of misery. Under
the spell of lusty desires, he becomes intoxicated with sensual
pleasures; while pious activities goad him into yearning for temporary
heavenly joys. Thus battered about between bhoga and tyaga, or
indulgence and renunciation, he searches for release seeking
absorption in the undifferentiated brahman. The soul’s intrinsic
nature and eternal duty is to serve Lord Kṛṣṇa, but it has been
obscured by the three impurities and as a result his good fortune is
being slowly chiselled away. He becomes busy with mundane activities
of religiosity, accumulating wealth and enjoying the senses. Or else
he is: frustrated because he does not derive any satisfaction from
committing impious immoral activities. Thus becoming the ignominious
bearer of offences, when he attempts to chant the holy name he
perpetrates ‘nama aparadhas’. He is unable to chant Kṛṣṇa’s name
purely, His chanting is offensive, for he cannot chant purely at this
stage.
The holy name is the cure for material misery
Faced with an awesomely chaotic future, where peace lies beyond his
reach, the spirit soul strives for peace but without allowing lusty
desires to harass him. He takes up chanting but unfortunately he is
ignorant and unmindful of his eternal relationship with the Supreme
Lord and His multifarious potencies. Chanting in this stage is not
pure, but he has made a beginning; and he is chanting the ‘shadow
name’ or namabhasa. His chanting is a mere semblance of the pure name.
Namabhasa chanting helps sever mundane ties freeing him from the
material concept of life. Now he becomes eligible to render
transcendental devotional service to the Supreme Lord. Elevated souls,
who are liberated and unafflicted by maya’s onslaught, obtain pure
love of Kṛṣṇa through unblemished chanting. Seeing the ill-fated
destiny of the conditioned souls, Śrī Caitanya Mahāprabhu advented,
bringing with Him the transcendental process of chanting the holy name
of the Lord. Instructing the conditioned souls on the holy name, He
noticed their abject lack of interest in chanting. But inspite of this
dire condition we find the ubiquitous and causeless mercy of the Lord
always ready to give us succour.
How to chant offenselessly
There is indeed a way to escape the steely clutches of nāmāparādha.
One must recognize and: isolate the offenses conscientiously avoiding
them he most then chant continuously, this alone will keep nāmāparādha
at bay. Namabhasa chanting elevates one to the platform of mukti, or
liberation, freeing one from the influence of and dependence upon
matter. Thereafter one becomes competent to chant the holy name
purely. All these opportunities provided to us by the Supreme Lord
indicate the unlimited, perennial flow of His compassion. Simply
chanting the principal names of God brings about the highest and the
only real benediction to all humanity.
Freedom from all suffering
When the jīva strives for insignificant and evanescent material
results, he finds himself grappling with the stringent laws of nature
and the inexorable influence of time. But for one who chants the holy
names, the Supreme Lord removes all insurmountable obstacles by His
causeless mercy. In the Caitanya-Bhāgavata [CB Madhya-khaṇḍa 28.28] we find this statement:
“Always remember to chant the holy name, whether sleeping, eating or waking.”

Again in Caitanya-Bhāgavata [CB Madhya-khaṇḍa 23.78]:
“There are no hard and fast rules for chanting, so chant always.”

This same instruction is repeated in the Caitanya-caritāmṛta [Antya 20.18]:
“Regardless of time or place, one who chants the holy name, even while
eating or sleeping, attains all perfection.”

References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya

The following relevant verses from different scriptures substantiate
Lord Caitanya’s statements:
Nija-sarva-śaktih-tatra arpita
From the Skanda Purāṇa:
dāna-vrata-tapas-tīrtha-yātrādīnaṁ ca yāḥ sthitāḥ
śaktayo devamahatāṁ sarva-pāpa-harāḥ śubhāḥ
rājasūyāśvamedhānāṁ jñānasyādhyātma-vastunaḥ
ākṛṣya hariṇā sarvāḥ sthāpitāḥ sveṣu nāmasu
na deśa-kāla-niyamo na śaucāśauca-nirṇayaḥ
paraṁ sankīrtanād eva rāma rāmeti mucyate
“All the auspicious potencies—whether of pious deeds, acts of charity,
strict vows, penances, going on pilgrimage, asvamedha and rajasuya
sacrifices, or knowledge of the Absolute—which expunge the effects of
sinful life, have been assembled together by the Supreme Lord and
channelled into His holy name, making it truly onimpotent

And from the Vaisvanara-samhita:
“There are no fixed times and considerations of cleanliness or
uncleanliness in chanting the holy name. Simply repeating ‘Rāma, Rāma’
is enough to liberate the jīva from bondage.”

Durdaivam-idrsam iha-ajani-na anuraga
In the Śrīmad-Bhāgavatam [3.9.31] it is said:
daivena te hata-dhiyo bhavataḥ prasaṅgāt
sarvāśubhopaśamanād vimukhendriyā ye
kurvanti kāma-sukha-leśa-lavāya dīnā
lobhābhibhūta-manaso ‘kuśalāni śaśvat
“O my Lord, persons who are bereft of the all-auspicious performance
of hearing and chanting Your transcendental activities are certainly
unfortunate and bereft of all good sense. They engage in inauspicious
activities, enjoying sense gratification for a very little while.

Śloka Three
tṛṇād api su-nīcena
taror api sahiṣṇunā
amāninā māna-dena
kīrtanīyaḥ sadā hariḥ

Synonyms
tṛṇāt api—than downtrodden grass; su-nīcena—being lower; taroḥ—than a
tree; iva—like; sahiṣṇunā—with tolerance; amāninā—without being puffed
up by false pride; māna-dena—giving respect to all; kīrtanīyaḥ—to be
chanted; sadā—always; hariḥ—the holy name of the Lord.

Translation
One who thinks himself lower than the grass, who is more tolerant than
a tree, and who does not expect personal honor yet is always prepared
to give all respect to others can very easily always chant the holy
name of the Lord.

Sanmodana Bhāṣyam
The devotee who chants the holy name offenselessly is adorned with
four very special qualities: a natural meekness and humility because
of his complete detachment from matter, a pure compassion unencumbered
by envy, a spotless heart free from mundane false prestige, and a
respectful attitude towards everyone.

Humbler than a blade of grass
When the holy name, which is the absolute embodiment of transcendental
rasa I, appear in the devotee’s heart, setting him up to abhor
anything mundane he begins to think, “I am constitutionally an
infinitesimal and eternal servant of Lord Śrī Kṛṣṇa. I have no real
need for material life! Alas, because I have estranged myself from the
Lord I find myself strapped to the wheel of birth and death, suffering
untold miseries. But now, by the grace of my guru and all the
Vaiṣṇavas, I have come to realize that only by devotional service to
the Supreme Lord can I find release from this dilemma and become
reinstated in my original constitutional position and spiritual
identity, that leads to attainment of love of God. Therefore, as long
as I am not freed, by the Lord’s mercy from the chains of material
bondage, to go through life I must embrace the path of yukta-vairāga,
and together with sambandha-jñāna, accept only enough matter for my
bare necessities, just to keep my body and spirit together.
“The misery stemming from poverty, disease, calamity, old age, etc.,
and happiness due to wealth, health, beauty, education, etc., are all
prārabdha karmic reactions which I shall inevitably have to
experience. Loss and gain, birth and death, suffering and joy are in
no way connected to spiritual life rather they are wholly mundane,
thus inconsequential to my real life. I will therefore approach the
Lord with utmost humility and pray, ‘O Kṛṣṇa, O Govinda, O Lord of my
heart, when will I be engaged in Your divine service? Kindly be
merciful upon this lowly creature and quickly accept me as Your
servitor.’ In this mood I shall either enter the forest or remain
home, and living frugally, I shall somehow sustain my life. Although
grass is matter, it’s ego is natural and proportionate to it, whereas
my false ego, made up of my gross and subtle bodies, is utterly
illusory because it is not connected to my original spiritual self. It
is only proper, therefore, that I become more humble than a blade of
grass.”
More tolerant than a tree
Now to explain the real purport of taror api sahisnuna—’more tolerant
than a tree’. The tree is considered tolerant because it never
neglects to offer its cooling shade and succulent fruits, even to the
wood-cutter who is going to cut it down. The devotee of Lord Kṛṣṇa is
kinder still because he is compassionate to every living entity,
whether friend or foe, desiring only their highest welfare. One who
chants offenselessly is overwhelmed with thoughts of others’
well-being. Thus the second special quality; compassion without envy
is being described. He thinks, “O Lord, my friends and companions and
all living entities are so unfortunate. How can they develop love and
attraction for chanting Your all-auspicious names? They are sopped
down in the quagmire of family attachment, wealth, property,
successes, failures, loss and profit, joys and sorrows, birth and
death, etc., all because they are blinded by maya. There is not the
slightest indication that they are disgusted with a futile material
existence filled with anarthas, or unwanted things. They are slowly
strangling on the rope of unlimited desires for mundane sense
gratification, all the while busying themselves in vacuous pursuits of
fruitive action that promise them divine pleasures, and of empirical
knowledge, that tantalize them with the promise of liberation. How can
these persons become attracted to self-realization?” Praying to the
Lord in this way, the devotee’s heart is flooded with spiritual
emotions, and he begins to sing loudly,
harer nāma harer nāma harer nāmaiva kevalam
kalau nāsty eva nāsty eva nāsty eva gatir anyathā
“In the age of Kali there is no other way, there is no other way,
there is no other way than chanting the holy name, chanting the holy
name, chanting the holy name of the Lord Hari.”

Freedom from false prestige
The word amani describes the third quality of the devotee who chants
offenselessly—a spotless heart free from false ego and false prestige.
All gross and subtle bodily designations are derived from the mode of
ignorance. Yogic mystic powers, material opulence, natural beauty,
high birth, strength, social status, influence over others, etc., are
but a function of false ego and are incompatible with real spiritual
identity. To completely reject these false designations is to have a
spotless heart, devoid of mundane ego and false prestige. He who
inspite of having every reason to be proud, demonstrates tolerance,
humility, and a spotless heart is a fit candidate to chant purely. A
devotee of Kṛṣṇa, whether he is a brahmana living in the house, must
subdue the pride of being a brahmana; and if he is living a renounced
life in the forest, must conquer the supercilious attitude careful to
avoid becoming proud of being a brahmana, of being a renunciant. He
should simply concentrate on the lotus feet of Kṛṣṇa and chant His
holy name.

Offering all respect to others
Next, the word manada means to offer all respect to others. This is
the fourth symptom of the devotee who chants without offenses. He
understands that all living entities are eternal servants of Lord
Kṛṣṇa, so he is never envious of anyone. He pleases everyone with
sweet and sincere words, and his exemplary life brings benediction to
the whole world. In this world, he offers his respect to distinguished
personalities and learned brahmanas; and to Lord Brahma, Lord Siva and
other demigods he offers his obeisances with utmost humility, praying
to them to increase his devotion to Lord Kṛṣṇa. To elevated Vaiṣṇavas
and pure devotees, he offers his services with heart and soul.

The highest success
Chanting the holy name adorned with these four blessed qualities is
the highest success of human life. This is the message of Lord Śrī
Caitanya Mahāprabhu the most magnanimous incarnation and savior of the
fallen souls of Kali-yuga. In Caitanya-caritāmṛta [Antya 20.22-26] it
is stated:
“These are the symptoms of one who chants the Hare Kṛṣṇa mahā-mantra.
Although he is very exalted, he thinks himself lower than the grass on
the ground, and like a tree he tolerates everything. When a tree is
cut down, it does not protest, and even when drying up, it does not
ask anyone for water. It yields up its fruits, flowers and whatever
else it possesses to anyone and everyone, tolerating scorching heat
and torrents of rain, yet giving shelter to all. Although a Vaiṣṇava
is the most exalted person, he is prideless and gives all respect to
everyone, knowing everyone to be the residence of Kṛṣṇa. If one chants
the holy name of Lord Kṛṣṇa in this manner, he will certainly awaken
his dormant love for Kṛṣṇa’s lotus feet.”

Purport by Śrīla Bhaktisiddhānta Sarasvati
The living entity is by constitution an eternal servant of Lord Kṛṣṇa,
and therefore his eternal dharma is to chant the holy names of the
Supreme Lord, whether he simply transits this material world or
permanently enters the spiritual sky. There is no better means for
humanity’s all-round benefit and success other than chanting the holy
name. Chanting brings good fortune to others and all-auspiciousness to
oneself.

How to avoid nāmāparādha
This śloka was spoken for the sole purpose of focusing how to avoid
nāmāparādha and namabhasa in chanting. One whose intelligence shies
away from Kṛṣṇa and rushes instead towards the intoxicants of material
enjoyment can never perceive his true infinitesimal stature. By
nature, one who tries to be an enjoyer does not realize the reality of
his insignificance; nor can he be tolerant. He is not at all inclined
to give up his false ego and false prestige. A gross materilist is
unwilling, even incapable of acknowledging anyone as an equal. The
Vaiṣṇava who experiences ecstasy in the Lord’s is unwilling, even
incapable of acknowledging anyone as an equal, the Vaiṣṇava who
experiences ecstasy in the Lord’s name, on the other hand, is humbler
than a blade of grass and more tolerant than a tree, is
unconcerned—even unwilling—to receive respect, but is eager to offer
respect to others. Such an elevated soul alone is worthy of chanting
constantly. When these pure souls offer their praise and worship to
the guru and senior Vaiṣṇavas, they do so out of manada. And when they
give advice to disciples and sadhakas to chant, they encourage them
with words of appreciation. In this case they exhibit their innate
quality of amanina—desiring no respect or praise in return.

The glories of humility
A pure devotee understands that these words of praise and appreciation
are not empty mundane vauntings but acknowledgement of spiritual
qualities; and if the foolish misinterpret this as mundane, then he
tolerates their railings, thus exhibiting deep forbearance. This is
his nature. The unalloyed Vaiṣṇava, who chants offenselessly,
considers himself to be lower than the straw in the street that is
trampled by the walking masses. A true saint never thinks himself to
be a Vaiṣṇava or claims to be a guru. He regards himself humbly as a
disciple of the whole world, and as the most meek and fallen soul.
Knowing every atom and the infinitesimal spirit soul as the residence
of Lord Kṛṣṇa, he never mistreats anyone as his inferior. He is not
wanting anything nor does he require anything from anyone. Even if
others are envious and spiteful of him, he never retaliates; on the
contrary, he prays for the well-being of his tormentors.

A pure devotee is faithful to his guru
The devotee who chants the holy name offenselessly never rejects the
devotional process he received from his guru, nor introduces a new
method, replacing the mahā-mantra with some concocted and imaginary
rhyme. A Vaiṣṇava’s humility cannot be doubted or challenged if he
preaches the glories of the holy name and writes books, as long as he
strictly adheres to the instructions of his guru. One who tries to
cheat and deceive others, by making a show of humility although he
lacks it just to gain cheap adoration is not truly humble. The
mahā-bhagavata who is constantly chanting does not see the material
world as something for him to exploit for personal gain, but as
diverse paraphernalia for rendering service to Lord Kṛṣṇa His
associates and devotees. He does not think that this world is his to
enjoy. Although he becomes proficient in chanting he never considers
giving up the mahā-mantra. He is not interested in propagating new
ideas and opinions. He realizes that to regard oneself as a guru of
Vaiṣṇava devotees strikes the death knell of his humility.
Lord Caitanya’s instructions

The plain truth is that one who does not heed Lord Caitanya’s
instructions in the Śikṣāṣṭaka prayers is chasing after material
gains. His sole intention is to satisfy his senses, thereby forgeting
his true spiritual identity. He begins to hanker for recognition and
the status of an elevated Vaiṣṇava and guru, but the holy name can
never be chanted by such offenders. Even an otherwise sincere and
faithful disciple cannot become worthy of hearing and chanting the
pure holy name if he hears from such an offender.

References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya
Kirtaniya Sada Harih
Some other relevant ślokas follow:
From Śrīmad-Bhāgavatam [2.1.11]:
etan nirvidyamānānām__icchatām akuto-bhayam
yogināṁ nṛpa nirṇītaṁ__harer nāmānukīrtanam
“O King, constant chanting of the holy name of the Lord after the ways
of the great authorities is the doubtless and fearless way of success
for all including those who are free from all material desires, those
who are desirous of all material enjoyment, and also those who are
self-satisfied by dint of transcendental knowledge.”
And from Mukunda-mala [37]:
idaṁ śarīraṁ pariṇāma-peśalaṁ
pataty avaśyaṁ śata-sandhi-jarjaram
kim auṣadhaṁ pṛcchasi mūḍha durmate
nirāmayaṁ kṛṣṇa-rasāyanaṁ piba
“O fool! O you rascal! This constantly mutable body is under attack
from innumerable attachments and diseases, and death is certain. What
remedial measures have you undertaken? Simply drink the medicine of
Kṛṣṇa’s name, which is the cure for all diseases.”

Śloka Four
na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani jamanīśvare
bhavatād bhaktir ahaitukī tvayi

Synonyms
na—not; dhanam—riches; na—not; janam—followers; na—not; sundarīm—a
very beautiful woman; kavitām—fruitive activities described in flowery
language; vā—or; jagat-īśa—O Lord of the universe; kāmaye—I desire;
mama—My; janmani—in birth; janmani—after birth; īśvare—unto the
Supreme Personality of Godhead; bhavatāt—let there be;
bhaktiḥ—devotional service; ahaitukī—with no motives; tvayi—unto You.

Translation
O Lord of the universe, I do not desire material wealth, materialistic
followers, a beautiful wife or fruitive activities described in
flowery language. All I want, life after life, is unmotivated
devotional service unto You.

Sanmodana Bhāṣyam
It is imperative that in the very beginning, the sincere sadhaka
attentively hear his guru chanting the holy name, and thereafter
himself chant the holy name free from all nāmāparādha. The process of
chanting guarantees that the four qualities described in the previous
śloka will gradually blossom in his heart. Conversely, if the
sadhaka’s attachment to sensual pleasure is not severed, then his
original spiritual identity does not become manifest, in which case
bhakti, which is the intrinsic flavor of the Lord’s hladini potency,
cannot be transformed into bhāva, or amorous spiritual mellows.
Sādhana-bhakti means the process of chanting, and the pure form of
sādhana-bhakti is clearly indicated in the phrase na dhanam na janam.
The principal symptom of bhakti is loving devotional service to Lord
Kṛṣṇa; the secondary symptom is freedom from all desires
(anyabhilasita śunyam) outside of the path of bhakti, which is
untainted by karma and jñāna. As long as loving devotion to Kṛṣṇa
(anukulyena kṛṣṇanusilanam) is encumbered by desires for karma, jñāna
yoga, the highest stage of loving devotional service, or
uttama-bhakti, will not manifest; it remains as a mere shadow of
devotion, or bhakti-abhasa.

Dissipating shadow bhakti
The instructions in this śloka are meant to dissipate this very shadow
bhakti. “O Lord, I do not hanker for wealth (dhanam), a following
(janam), or beautiful verses (sundarim kavitam).” Here dhanam refers
to the wealth of piety accrued when one strictly follows the path of
varnasrama-dharma and related karma-kanda activities. It further
implies the paraphernalia one need’s to fulfil his sensual desires in
this life, and to ensure further luxury and sensuality with a next
birth in the heavenly planets. Janam refers to wife, sons, servants,
subjects, friends and relatives.

The King of education
The proper understanding of education and learning is that which
generates attraction and attachment for the lotus feet of the Supreme
Lord. The phrase sundarim kavitam thus does not refer to scriptural
narrations of Lord Kṛṣṇa’s pastimes, but to mundane literature or
other dry philosophical and esoteric technical subjects. Lord
Caitanya’s prayer begs not for such trivialities but to be engaged,
birth after birth, in the loving service of the sweet Lord of the
heart, to develop unstinting devotion devoid of any and all
conditional demands. ‘Unconditional’ means a devotion uncorrupted by
inferior desires for self-aggrandizement and carnal pleasure—a
pristine spiritual love overflowing the heart with transcendental
mellows. Undeviating and pure love means to satisfy Lord Śrī Kṛṣṇa
only.

Victory depends upon the Lord’s will
The soul’s struggle to triumph over repeated birth and death and other
material miseries is beyond him, for such victory depends entirely
upon the Supreme Lord’s will. Yet, all miseries automatically cease
when, by the Lord’s desire, one is rescued from the cycle of birth and
death. Therefore, what is the efficacy of a gross materialistic prayer
that is contradictory to the precepts of pure devotion? Lord
Caitanya’s prayer is this: “Until such time as the cycle of birth and
death is brought to an end by the grace of God, let Me have
unconditional devotion to His lotus feet life after life, regardless
of what My material situation may be.”
In Caitanya-caritāmṛta [Antya-lila 20.27, 28, 30], it is said:
“As Lord Caitanya spoke in this way, His humility increased and
praying to Kṛṣṇa that He might discharge pure devotional service.
Wherever there is a relationship of love of Godhead, it’s natural
symptom is that the devotee does not think himself a devotee. Instead,
he always thinks that he has not even a drop of love for Kṛṣṇa. [Lord
Caitanya prayed,] ‘My dear Lord Kṛṣṇa, I do not want material wealth
from You, nor do I want followers, a beautiful wife or the results of
fruitive activities. I only pray that by Your causeless mercy, You
give Me pure devotional service unto You, life after life.’”

Purport by Śrīla Bhaktisiddhānta Sarasvati
“O Lord of the Universe! I have no desire for material wealth,
following, or beautiful poetry. You are the object of My worship and
devotional love, life after life; I only pray that I may have
unconditional love and devotion at Your lotus feet.” Sundarim kavitam
refers to the religious principles of the Vedas, dhanam refers to
wealth, and janam means wife, children, relatives, etc.: “I do not
merely abhor sense gratification derived through religiosity, wealth
and lust, but I am appalled at the idea of temporary mukti, or
liberation, from the cycle of birth and death. I refuse to be enticed
by these four Vedic goals (dharma, artha, kama and moksa), but want
only to render service at Your lotus feet.”
King Kulasekhar’s prayer captures this mood:
“O my Supreme Lord, I do not want to accumulate heaps of piety by
performing sacrifices and executing prescribed duties as recommended
in the scriptures, nor do I want great opulence and sense
gratification. Whatever reactions I am destined to suffer for my past
misdeeds, let them come. What I cherish is the hope that my deep
devotion to Your lotus feet may remain undeviating in its firmness,
birth after birth.”

Pancopasana is covered impersonalism
Persons who follow Vedic religiosity worship the sun-god; one who
desires wealth worships Ganesa; those craving carnal pleasures worship
Kali or Durga; those who strive for liberation worship Lord Siva; and
those who worship Lord Visnu, knowing Him to be the source of the
Vedas, do so for material motives—they are not pure devotees. This
type of Vedic worship is known as Pancopasana, or worship of the five
primary demigods. Whether such ritualistic so-called followers of the
Vedas worship with or without material desires, they are in fact
worshipping impersonal brahman. (This is because the worship of Visnu
on an equal level with the demigods (who are actually His servants in
every respect) ignores Visnu’s position as yajnesvara, the Supreme
Personality of Godhead who is the ultimate sanctioning authority and
beneficiary of all sacrifices. The implication is that the pancopasana
worshipper, rejecting the verdict of the Vedas, accepts only the
undifferentiated brahman as the supreme.—Ed.)
To worship Lord Visnu purely and properly, one must render unmotivated
devotional service to Him.
References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya
Other scriptural evidence is presented below:
From Śrīmad-Bhāgavatam [1.2.14] tasmād ekena manasā bhagavān sātvatāṁ patiḥ
śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā
Therefore, with one-pointed attention, one should constantly hear
about, glorify, remember and worship the Personality of Godhead, who
is the protector of devotees.

From Śrīmad-Bhāgavatam [6.11.25]:
na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
na sārva-bhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
samañjasa tvā virahayya kāṅkṣe
“O my Lord, source of all opportunities, I do not desire to enjoy in
Dhruvaloka, the heavenly planets, or the planet where Lord Brahma
resides. Nor do I desire to be the supreme ruler of all the earthly
planets to have the powers of mystic yoga, or liberation, if I have to
give up Your lotus feet.”

From Śrīmad-Bhāgavatam [ 11.2.42]:
bhaktiḥ pareśānubhavo viraktir
anyatra caiṣa trika eka-kālaḥ
prapadyamānasya yathāśnataḥ syus
tuṣṭiḥ puṣṭiḥ kṣud-apāyo ‘nu-ghāsam
“Devotion, direct experience of the Supreme Lord, and detachment from
material things—all three occur simultaneously in one who has taken
shelter of the Supreme Personality of Godhead, in the same way that
pleasure, nourishment and relief from hunger come simultaneously and
increasingly with each bite to a person engaged in eating.”

From Śrīmad-Bhāgavatam [1.5.18] tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ
tal labhyate duḥkhavad anyataḥ sukhaṁ
kālena sarvatra gabhīra-raṁhasā
Persons who are actually intelligent and philosophically inclined
should endeavor only for that purposeful end which is not obtainable
even by wandering from the topmost planet [Brahmaloka] down to the
lowest planet [Pātāla]. As far as happiness derived from sense
enjoyment is concerned, it can be obtained automatically in course of
time, just as in course of time we obtain miseries even though we do
not desire them.

Śloka Five

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

Synonyms
ayi—O My Lord; nanda-tanuja—the son of Nanda Mahārāja, Kṛṣṇa;
kiṅkaram—the servant; patitam—fallen; mām—Me; viṣame—horrible;
bhava-ambudhau—in the ocean of nescience; kṛpayā—by causeless mercy;
tava—Your; pāda-paṅkaja—lotus feet; sthita—situated at;
dhūlī-sadṛśam—like a particle of dust; vicintaya—kindly consider.

Translation
O My Lord, O Kṛṣṇa, son of Mahārāja Nanda, I am Your eternal servant,
but because of My own fruitive acts, I have fallen in this horrible
ocean of nescience. Now please be causelessly merciful to Me. Consider
Me a particle of dust at Your lotus feet.

Sanmodana Bhāṣyam
Is it proper for a sadhaka who has taken shelter of the holy name to
discuss the miseries of material life he has to experience? To
dissipate this doubt, Lord Caitanya has composed this śloka, the
essence of which is as follows: “O Lord Kṛṣṇa, O son of Nanda
Mahārāja, I am Your eternal servant, but as a result of my previous
activities I have now fallen into this terrible ocean of material
existence. Lust, greed, anger, envy, etc., are my adversaries, waiting
in the waters like big fish to swallow me up. The boisterous waves of
wasted hopes and anxieties are tossing me here and there, making my
life miserable. Lashing gales of bad association add further
suffering. In this condition, therefore, I see You alone as my succor.
Occasionally a small bunch of weeds can be seen floating—these are the
weeds of karma, jñāna, yoga, austerity, etc. But has anyone ever
crossed the mighty ocean of nescience with the help of such paltry
flotsam? In trying to swim across this ocean, some have reached out to
grab these weeds for support, but unfortunately everything, including
the person himself, sinks like dead weights. Factually, I can see that
there is no other hope for shelter except Your unlimited mercy.

Crossing the ocean of material existence
“The sturdy boat of Your holy name is the only means of crossing over
this dangerous ocean of material existence. Considering all these
facts with a level head, I begged for the invincible boat of Your holy
name from my guru, which he gave me by his causeless mercy. O Lord,
You are the renowned protector of Your devotees, who are souls
surrendered to Your lotus feet. Therefore please accept this homeless
destitute, cleanse me of all my faults, and consider me as a particle
of dust at Your lotus feet.”
The message of this śloka is that those who are on the path of bhakti
should completely discard desires for sense enjoyment and liberation.
In Caitanya-caritāmṛta [Antya-lila 20.31, 33-34] it is said:
“In great humility, considering Himself a conditioned soul of the
material world, Śrī Caitanya Mahāprabhu again expressed His desire to
be blessed with service to the Lord. ‘I am Your eternal servant, but I
forgot Your Lordship. Now I have fallen in the ocean of nescience and
have been conditioned by the external energy. Be causelessly merciful
to Me by giving Me a place with the particles of dust at Your lotus
feet so that I may engage in the service of Your Lordship as Your
eternal servant.”‘

Purport by Śrīla Bhaktisiddhānta Sarasvati
Lord Kṛṣṇa, the son of Mahārāja Nanda, is the object of everyone’s
devotion. Eternal servitorship to Lord Kṛṣṇa is an integral aspect of
the soul’s spiritual identity, or svarūpa. This same servant of Kṛṣṇa
has become indifferent to his service to Him and so is drowning in the
insurmountable, terrible ocean of material existence. In this
situation his only hope of survival is to receive the Supreme Lord’s
mercy. If Lord Kṛṣṇa, out of His fathomless compassion, accepts the
jīva, placing him as a particle of pollen at His lotus feet, then the
spirit soul’s covered identity and eternal serving proclivity will
become manifest. It is not within the jīva’s control or nature to
intensify and deepen his desire to serve Kṛṣṇa’s lotus feet; the truth
is that by surrendering to the will and mercy of Kṛṣṇa can he develop
a serving mood to the Lord. The term padadhuli (dust from His lotus
feet) used here, further substantiates the notion of the jīva’s
original identity as an infinitesimal part and parcel of Kṛṣṇa, as
stated in the scriptures.

Further development of devotion
Until the time that the jīva becomes fully situated in his svarūpa, or
original spiritual identity, residues of anarthas, or unwanted
desires, still cling to his heart. In this state the ultimate goal and
perfection remain obfuscated with impurities. Attendant upon
sambandha-jñāna, or (knowledge of the relationships between God, His
multifarious energies, and the spirit souls) comes eligibility to
chant His holy names and to perform loving devotional service. In this
stage of realization the jīva is known as jata-rati, born of rati, or
love. The difference between an ajata-rati (not born of rati) and a,
jata-rati devotee is in the quality of their chanting. It is therefore
unconscionable that anyone deceitfully and prematurely present himself
as a jata-rati.
After anartha-nivritti comes nairantarya, or an undeviating steadiness
in serving; followed by sveccha-purvika, or voluntary invocation of
Kṛṣṇa’s pastimes in meditation and thereby developing spontaneous
taste. The next stage is svarasiki, or the spontaneous manifestation
of Kṛṣṇa’s unmanifested pastimes without voluntarily desiring it. Only
after these three stages, comes the final perfection, that of
kṛṣṇa-prema.

References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya
Quotes from the scriptures supporting this śloka:
From Śrīmad-Bhāgavatam [6.11.24]:
ahaṁ hare tava pādaika-mūla-
dāsānudāso bhavitāsmi bhūyaḥ
manaḥ smaretāsu-pater guṇāṁs te
gṛṇīta vāk karma karotu kāyaḥ
“O my Lord, O Supreme Personality of Godhead, will I again be able to
be a servant of Your eternal servants who find shelter only at Your
lotus feet? O Lord of my life, may I again become their servant so
that my mind may always think of Your transcendental attributes, my
words always glorify those attributes, and my body always engage in
the loving service of Your Lordship.”

The jīva’s constitutional position is that of being enjoyed, or
bhogya, and Lord Kṛṣṇa is always the Supreme Enjoyer. Hence if the
jīva ardently serves and meditates upon the Lord he will feel an
indomitable urge to become a servitor of Śrīmatī Rādhārāṇī, who is the
embodiment of the highest spiritual bliss. At that juncture gopi
bhāva, or the loving mood of service exhibited by the gopis, blossoms
in the heart.
From Śrīmad-Bhāgavatam [ 10.29.38]:
tan naḥ prasīda vṛjinārdana te ‘nghri-mūlaṁ
prāptā visṛjya vasatīs tvad-upāsanāśāḥ
tvat-sundara-smita-nirīkṣaṇa-tīvra-kāma
taptātmanāṁ puruṣa-bhūṣaṇa dehi dāsyam
“Therefore, O vanquisher of all distress, please show us mercy. To
approach Your lotus feet we abandoned our families and homes, for we
have no desire other than to serve You. Our hearts are burning with
intense desires generated by Your beautiful smiling glances. O jewel
among men, please make us Your maidservants.”

Śrīla Rūpa Gosvāmī writes:
anārādhya rādhā-padāmbhoja reṇum
anāśritya vṛndāṭavīṁ tat padāṅkām
asambhāsya-tad bhāva-gambhīra cittān
kutaḥ śyāma-sindho rasasyāvagāhaḥ
“If you have not worshipped the dust of the lotus feet of Śrīmatī
Rādhārāṇī, or the land of Vraja that is marked with Her lotus feet, or
have not served the lotus feet of Her devotees, who have become
profound by meditating upon Her; how can you become attracted to that
blackish ocean of nectar known as Syama, Kṛṣṇa?”

From the Vilap-kusum-anjali (8):
devi duḥkha kula-sāgarodare
dūyamāna mati durgataṁ janaṁ
tvat kṛpā pravala naukayādbhutaṁ
prāpaya svapada-paṅka-jālayam
“O Rādhārāṇī, O dallying damsel of Vraja I am exhausted from swimming
in the tempestuous ocean of misery. I am a derelict. Kindly place me
on the infallible boat of Your causeless mercy and guide me to the
wonderful sanctuary of Your lotus feet.”

And from Rādhā-rasa-sudha-nidhi [259]:
dhyāyantaṁ śikhi-piccha-mauli-maniśaṁ tan nāma-saṁkīrtayan
nityaṁ tac caraṇāmbujaṁ paricaran tan-mantra-varyaṁ japan
śrī rādhā padāsyam eva paramābhīṣṭaṁ hṛdā dhārayan
karhi syāṁ tad anugraheṇa paramādbhutānurāgotsavaḥ
“Become totally absorbed in Kṛṣṇa whose crown is decorated with a
peacock plume, and sing His name and glories constantly. Invoke His
pleasure by engrossing yourself in serving His lotus feet and chanting
the mahā-mantra continuously. My most intimate and heartfelt desire is
to become a slave to Śrīmatī Rādhārāṇī’s lotus feet. By Her causeless
mercy may I attain spontaneous love for Her service.”

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

Synonyms
nayanam—the eyes; galat-aśru-dhārayā—by streams of tears running down;
vadanam—mouth; gadgada—faltering; ruddhayā—choked up; girā—with words;
pulakaiḥ—with erection of the hairs due to transcendental happiness;
nicitam—covered; vapuḥ—the body; kadā—when; tava—Your; nāma-grahaṇe—in
chanting the name; bhaviṣyati—will be.

Translation
My dear Lord, when will My eyes be beautified by filling with tears
that constantly glide down as I chant Your holy name? When will My
voice falter and all the hairs on My body stand erect in
transcendental happiness as I chant Your holy name?

Sanmodana Bhāṣyam
The previous five ślokas have examined the following topics: Spiritual
life begins with Sraddha, or sincere faith, followed by sadhu-sanga,
the ninefold process of devotional service starting with hearing,
chanting, remembering, and so on. The next topic was the science of
self-realization, which destroys ignorance and all unwanted
impediments. In due course nistha (steadiness), ruci (taste), asaki
(attachment), and bhāva (spiritual emotions) were also highlighted. It
has thus been shown how with the assistance of pure bhakti, which is
the essence of the Lord’s hladini-śakti, the living entity regains,
his svarūpa, or original spiritual form, by a gradual process. By the
time the jīva reaches the stage of bhāva, his pure devotional service
has reached its pinnacle because it has become a continuous and
unbroken process. Bhāva is often referred to as rati, or attraction,
and it is described as the bud that later flowers into full bloom as
prema-bhakti, or pure loving devotion. Of chanting, hearing and the
other limbs of devotional service, begun in the stage of
sadhana-bhakti, chanting Kṛṣṇa’s name especially becomes intensified
in the stage of bhāva.

Nine symptoms of bhāva
This particular spiritual platform is marked by nine symptoms: 1) The
devotee is tolerant and unperturbed even when faced with a very
distressing situation. 2) He is averse to wasting time, and 3)
utilizes all his time in the Lord’s service. 4) He is prideless, and
5) has complete conviction that he will attain the Lord’s lotus feet.
6) Extremely eager and anxious to attain perfection, he has acquired a
taste for chanting the holy name and 7) a strong attachment for
hearing and speaking about the pastimes and attributes of Lord Kṛṣṇa,
8) He has no interest in anything that has no direct link to Kṛṣṇa,
and 9) has developed love for the places of Lord Kṛṣṇa’s pastimes.
Scripture says that one who has developed these symptoms is on the
threshold of entering the stage of full bhāva.

Ecstatic symptoms of bhāva-bhakti
When sadhana-bhakti is suffused with ruci, or the intense desire to
attain the Lord’s lotus feet, which softens and melts the heart, it is
called bavha-bhakti. The spiritual emotions of bhāva are both the rays
of the sun of prema and the rays of the sun of Kṛṣṇa unmatched beauty,
which embodies pure transcendence. The conclusion is that
bhāva-bhakti, or rati, is prema, love, of God, in its budding stage.
In this stage the asta-sattvika-vikara, or eight ecstatic symptoms,
such as crying, goosebumps, etc., begin to manifest slightly on his
person. So when the devotee meditates on the Lord’s lotus feet, his
heart melts, and tears stream from his eyes spontaneously and
profusely. Descriptions found in the Tantras and Purāṇas state that
these ecstatic symptoms make a shy but firm beginning in the stage of
bhāva, and later they deepen and intensify in prema. Activities
accompanying and correlating these ecstatic emotions of the heart are
known as anubhāva. They include dancing, rolling on the ground,
singing, loud outbursts, bodily spasms, prolonged yawning, long sighs,
seeking solitude, drooling saliva, uproarious laughter, swooning,
hiccupping, and so on.

Eight primary ecstatic symptoms
There are eight primary ecstatic symptoms, or the
asta-sattvika-vikara: paralysis, perspiration, goosebumps, pallor,
loss of voice, trembling, weeping and swooning. Dancing, singing,
crying, goosebumps, and loss of voice are particularly prominent in
the stage of bhāva, and in this śloka, the supreme teacher Lord Śrī
Caitanya gives them special mention. He prays, “O Kṛṣṇa, O son of
Mahārāja Nanda, when will My eyes be decorated with tears of love when
I chant Your holy name? When will My voice choke up with ecstatic
emotions? When will My body be filled with horripilantion? O Lord, be
merciful, that these ecstatic symptoms may decorate My body when I
chant Your names!”
In Caitanya-caritāmṛta [Antya-lila 20.37], Lord Caitanya says:
“Without love of Godhead, My life is useless. Therefore I pray that
You accept Me as Your servant and give Me the salary of ecstatic love
of God.”

Purport by Śrīla Bhaktisiddhānta Sarasvati
“O Lord Kṛṣṇa, O enjoyer of the gopis, when will this gopi’s eyes be
decorated with cascading tears at the recitation of Your name; when
will My voice choke up with love, and my body shudder and erupt with
goosebumps?” This is a perfect example of a prayer of love for the
Lord. In this context, a śloka from Bhakti-rasāmṛta-sindhu [1.2.156] may be cited:
“O Lord Pundarikaksa, while chanting Your holy name with tears in my
eyes, when shall I dance in ecstasy on the bank of the Yamuna?”

No prema from chanting secondary holy names
In chanting the subsidiary or secondary names of Kṛṣṇa (gauna-nama),
there is no question of developing prema.
Therefore Lord Caitanya quotes Śrīla Vyasadeva [as recorded in Padydvali 39]:
“The subject of the Upanisads is far removed from the nectarean topics
of Lord Hari, Śrī Kṛṣṇa’s pastimes. Therefore they are unable to touch
the heart and move the reader to ecstatic tears and goosebumps.”

Brahman, the subject of the Upanisads, is only remotely connected with
the sweet narrations of Lord Kṛṣṇa’s pastimes. Stories about Kṛṣṇa
always inundates the heart, in ecstacy resulting in trembling,
weeping, bodily transformations, and so on. This sloka does not refer
to those who have naturally moist eyes, or who suffer from
affectations of artificial ecstasy. When the soul becomes cleansed and
is spontaneously attracted to Kṛṣṇa’s loving service, his body and
mind become obsequiously obedient to the eternal ecstasies that
constantly ply within the heart. Therefore, the melting of the heart
and the other ecstatic symptoms that command the mind and body are
manifest only in those unalloyed devotees who are absolutely absolved
of all anarthas. Neophyte souls who artificially try to imitate the
ecstatic emotions and symptoms of the mahā-bhagavat simply to deceive
the general populace are in fact creating gigantic obstacles on their
path to pure devotional service.
References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya
Further scriptural evidence from the Śrīmad-Bhāgavatam [11.3.30-32]:
parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ
mitho ratir mithas tuṣṭir nivṛttir mitha ātmanaḥ
smarantaḥ smārayantaś ca mitho ‘ghaugha-haraṁ harim
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum
kvacid rudanty acyuta-cintayā kvacid
dhasanti nandanti vadanty alaukikāḥ
nṛtyanti gāyanty anuśīlayanty ajaṁ
bhavanti tūṣṇīṁ param etya nirvṛtāḥ
“One should learn how to associate with the devotees of the Lord by
meeting with them to chant the glories of the Lord. This process is
most purifying. As devotees develop loving friendship with each other,
they feel happy and satisfied. And by thus encouraging one another
they are able to give up material sense gratification, which is the
root of all suffering.
“The devotees of the Lord constantly discuss the glories of the
Personality of Godhead among themselves. Thus they continuously
remember the Lord and remind one another of His qualities and
pastimes. In this way, by their devotion to the principles of
bhakti-yoga, the devotees please the Personality of Godhead, who
removes all that is inauspicious and detrimental in their lives. Being
purified of all contamination, the devotees awaken to pure love of
Godhead, and thus, even within this world, their spiritualized bodies
exhibit symptoms of transcendental ecstasy, such as standing of the
bodily hairs on end.
“Having achieved love of Godhead, the devotees sometimes cry out loud,
absorbed in thoughts of the infallible Lord. Sometimes they laugh,
feel great pleasure, speak aloud to the Lord, dance or sing. Such
devotees, having transcended material conditional life, sometimes
imitate the unborn Supreme by acting out His pastimes. And sometimes,
having achieved His personal audience, they remain peaceful and
silent.”

From Bhakti-rasāmṛta-sindhu [1.2.156]:
kadāhaṁ yamunā-tīre nāmāni tava kīrtayan
udbāṣpaḥ puṇḍarīkākṣa racayiṣyāmi tāṇḍavam
O Lord Pundarikaksa, while chanting Your holy name with tears in my
eyes, when shall I dance in ecstacy on the bank of the Yamuna.

Śloka Seven
yugāyitaṁ nimeṣeṇa
cakṣuṣā prāvṛṣāyitam
śūnyāyitaṁ jagat sarvaṁ
govinda-viraheṇa me

Synonyms
yugāyitam—appearing like a great millennium; nimeṣeṇa—by a moment;
cakṣuṣā—from the eyes; prāvṛṣāyitam—tears falling like torrents of
rain; śūnyāyitam—appearing void; jagat—the world; sarvam—all;
govinda—from Lord Govinda, Kṛṣṇa; viraheṇa me—by My separation.

Translation
My Lord Govinda, because of separation from You, I consider even a
moment a great millennium. Tears flow from My eyes like torrents of
rain, and I see the entire world as void.

Sanmodana Bhāṣyam
When rati-bhakti reaches the state of sthayi-bhāva, or constancy in
spiritual emotions, then in mixing together with the other four
bhāvas—vibhāva, anubhāva, sāttvika and vyabhicāri—it becomes
transformed into bhakti-rasa, or the sweet mellow of devotional
service. In this stage, the ecstatic symptoms of anubhāva and
sāttvika-vikāra find their full expression. Śrīla Rūpa Gosvāmī, in
describing prema, writes in the Bhakti-rasāmṛta-sindhu:
“Bhāva-bhakti which, from its very first stages, so excessively
affects the heart that it melts and becomes a sublime salve of love,
bringing the highest feelings of divine bliss within easy reach, and
generates an intense desire for Kṛṣṇa. The fully perfected souls term
this over-vaulting ecstasy as prema.”

From this statement it is obvious that extreme attraction, deep
affection, and spontaneous dedication to Lord Kṛṣṇa is synonymous with
prema, love of God.

Rasa—ecstatic relationship with Kṛṣṇa
The relationship between the viṣaya, or object of love (Kṛṣṇa), and
the āśraya, or the abode of that love (the devotee), is exchanged
through five principal rasas, or mellows namely, neutral, servitor,
friendly, parental and conjugal. When the relationship is cursory,
there are seven subsidiary mellows: laughter, wonder, pity, chivalry,
anger, fear and ghastliness. Of the principal rasas, the conjugal or
mādhurya-rasa is the most excellent. As madhurya-rasa increases in
intensity it becomes prema, praṇaya, māna, sneha, rāga, anuraga, bhava
and mahā-bhāva, manifesting different features and excellences of
divine love one after another.

Development of rasa
Śānta-rasa, or neutral love of Godhead, is marked by excessive
exultation. Attachment to brahman is quintessential in śānta-rasa,
coupled with an air of disregard and unconcern for everything and all
other rasas. With the increase of mamatā, or affection, this
attraction deepens and is then known as dāsya-rasa, or love in
servitorship. In awe and reverential worship, there is a lack of
praṇaya. But such praṇaya ecstasy, in a mature state turns mischievous
and introduces a crooked mood which, due to a plethora of affection,
is very unusual in texture. This is known as māna. The mood of māna
becomes active when the devotee expresses loving resentment. Even the
Supreme Lord, desires to relish this particular emotional exchange,
and especially enjoys the mood of reconciliation with His devotee that
follows resentment.
The super-abundance of love that completely melts the heart to a state
of unimaginable liquidity is known as sneha, which is indicated by
profuse, unchecked tears. It is in this stage that the devotee’s
yearning to see Kṛṣṇa never admits fulfillment. Although Kṛṣṇa is
admittedly the master of everyone and everything, in vatsalya-rasa or
parental love, the devotee anxiously hopes that no harm befall Him.
These are the peculiar symptoms of the mellow of parental love.
Sneha supplemented by intense craving becomes raga, and in this stage
of pure love, even a moment’s separation from the beloved is
unbearable, while in union, even extreme grief feels exhilarating.
Raga is disposed in such a manner that the object of worship is made
to appreciate His own ever-fresh, perennial form. This ever-new raga
transforms itself into anuraga, where the sense of lover and beloved
enrapturing each other into the state of complete compliance
increases. In the rapture of anuraga, there are longings to be born as
animals and other lower species that have a direct connection with
Kṛṣṇa. This is known as prema-vaicitra, or varied love. Even in
separation, Kṛṣṇa begins to manifest Himself as only the lover knows
and loves Him, giving the lover excessive bliss.

Mahā-bhāva—the last word in ecstasy
When anuraga is filled with unsurpassable and matchless magnificence
of love, reaching the plateau of madness, it becomes mahā-bhāva. In
this stage, even the blinking of an eyelid veiling the view of the
beloved for less than a moment, becomes intolerable, and seconds
stretch to eons. Separation for even a moment seems to expand to
timeless eternity. In mahā-bhāva, both in union and in separation, all
the symptoms of sattvika-bhāva and sancari-bhāva find their fullest
expression. In this śloka, Lord Caitanya has very succinctly given us,
like an ocean bottled in a pitcher, a synopsis of the elaborate
dissertation on the different gradations of the most sublime loving
relationship with the Supreme Lord, as found in the Priti-Sandarbha by
Śrīla Jīva Gosvāmī.

Deep feelings of separation
The word yugayitam is simple and direct. The phrase govinda virahena
expresses deep feelings of separation. Self-realized rasika devotees
have divided vipralambha, or the mood of separation, into purva-raga,
mana, pravasa, and so on. Yet the recondite import lodged deep within
this śloka composed by Lord Caitanya is that the devotee living in
this world need only relish the separation of purva-raga. The
scriptures also say that the mood of viraha, or separation, has ten
attendant conditions: pondering, sleeplessness, perturbation,
emaciation, pallor, incoherent speech, being stricken, madness,
delusion, and death (or unconsciousness).
In Caitanya-caritāmṛta [Antya-lila 20.40-41] Lord Caitanya says,
“In My agitation a day never ends, for every moment seems like a
millennium. Pouring incessant tears, My eyes are like clouds in the
rainy season. The three worlds have become void because of separation
from Govinda. I feel as if I were burning alive in a slow fire.”

Purport by Śrīla Bhaktisiddhānta Sarasvati
“O Govinda, the world is simply an immense void in Your absence. My
eyes are raining tears like monsoon-laden clouds, each batting of an
eyelid seems to last a millennium.” This is an excellent example of
vipralambha-rasa. The śloka intends to point out that for the
jata-rati devotee, it is absolutely essential that he seek to
experience vipralambha-rasa, and not care for sambhoga, or enjoyment.
Spiritual separation causes ecstasy
In material life viraha, or separation causes only grief, whereas on
the transcendental plane it produces exultant ecstasy even though it
seems like acute anguish. Vipralambha nourishes sambhoga, or
enjoyment. As a matter of fact in prema-vaicitra, or variegatedness of
love within the vipralambha-rasa there is sambhoga, but only
externally. Vipralambha is marked by incessant and intense
recollections of Kṛṣṇa and His pastimes, and in fact one never forgets
Kṛṣṇa. This is the super-excellent stage of bhajana.

Gaura-nagaris are sense enjoyers
The over-indulgence in sambhoga exhibited by the pretentious group
known as the gaura-nagari, who are not actually sincere followers of
Lord Kṛṣṇa, is due to hypocrisy; it simply causes obstacles on the
path to pure devotion. Their sambhoga is nothing more than
self-aggrandizement and selfserving pleasure. It is bereft of pure
devotion to Kṛṣṇa. If one inderstands the meaming of the following
śloka, then he will not allow himself to be goaded into enjoying his
senses, and hereby as an excuse try to present Lord Caitanya as a
pleasure-seekers, or nagari [Caitanya-caritāmṛta, Adi-lila 4.165]:
“The desire to gratify one’s own senses is kama (lust), but the desire
to please the senses of Lord Kṛṣṇa is prema (love).”

Pure devotees take shelter of separation
The esoteric import of Lord Caitanya’s pastimes is that although Lord
Kṛṣṇa has accepted the sentiments of an asraya-tattva, or a pure
devotee, He is always situated in the mood of vipralambha. Jīva is
asraya-tattva; for him to fully relish sambhoga-rasa and give it full
expression he must take shelter of vipralambha, or the mood of love in
separation. To propagate and exhibit this truth Lord Kṛṣṇa appeared as
Lord Caitanya who is eternally the embodiment and incarnation
vipralambha-rasa. Devotees should discard any notions of endeavoring
for sambhoga-rasa, since such an attempt will certainly end in
failure.

References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya
Other scriptural statements supporting this śloka:
From Kṛṣṇa Karnāmṛta [41]:
amūny adhanyāni dināntarāṇi
hare tvad-ālokanam antareṇa
anātha-bandho karuṇaika-sindho
hā hanta hā hanta kathaṁ nayāmi
“O Supreme Shelter of the destitute, Hari, You are an ocean of mercy.
Alas, O alas! Without seeing Your lovely, face, how shall I live
through these wretched days and nights?”

Śrī Madhavendra Puri’s words as recorded in Padyavali [400]:
ayi dīna-dayārdra nātha he
mathurā-nātha kadāvalokyase
hṛdayaṁ tvad-aloka-kātaraṁ
dayita bhrāmyati kiṁ karomy aham
“O compassionate Lord of the helpless, O Lord of Mathura! When will I
be able to see You? Your absence has made my stricken heart extremely
anxious. O my beloved! What am I to do now?”

From Ujjva1a-nilamani [64]:
cintātra jātarodvegau tānavaṁ malināṅgatā
pralāpo vyādhir unmādo mohomṛtyurdaśā daśa
“Śrīmatī Rādhārāṇī is completely smitten, and She is experiencing a
limitless ocean of suffering as the ten conditions of separation wash
over Her. She experiences pondering, sleeplessness, perturbations, and
grows emaciated and pallid. While speaking incoherently, She is
stricken, becomes mad and deluded, and swoons almost to death.”

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

Synonyms
āśliṣya—embracing with great pleasure; vā—or; pāda-ratām—who is fallen
at the lotus feet; pinaṣṭu—let Him trample; mām—Me; adarśanāt—by not
being visible; marma-hatām—brokenhearted; karotu—let Him make; vā—or;
yathā—as (He likes); tathā—so; vā—or; vidadhātu—let Him do; lampaṭaḥ—a
debauchee, who mixes with other women; mat-prāṇa-nāthaḥ—the Lord of My
life; tu—but; saḥ—He; eva—only; na aparaḥ—not anyone else.

Translation
Let Kṛṣṇa tightly embrace this maidservant, who has fallen at His
lotus feet. Let Him trample Me or break My heart by never being
visible to Me. He is a debauchee, after all, and can do whatever He
likes, but He is still no one other than the worshipable Lord of My
heart.

Sanmodana Bhāṣyam
This śloka describes the consciousness of the jīva who reaches the
sublime platform of kṛṣṇa-prema. “That Supreme adulterer, that
libertine Kṛṣṇa, may bestow upon me, a servant who is totally
surrendered to His lotus feet, endless bliss by forcing me into
excruciating depths of despair by not being present before me. He may
do anything He wishes with me, even to the extent that He enjoy the
company of another beloved gopi in my presence. Yet He will remain
always the Lord of my heart. For me there will never be any other.”
Complete surrender to the Lord
In Śrīmad-Bhāgavatam [11.29.34] we find other examples of such fully
surrendered souls and their unique position:
“When the mortal beings decide to relinquish all fruitive activities
and their results, and fully surrender unto Me, I reciprocate by
giving them the nectar of immortality, elevating them to become My
eternal associates.”

The conclusion is that on the platform of prema, Kṛṣṇa becomes the
life, the soul, and the greatest treasure of the devotee. In this
stage the sublime exchanges of love between the devotee and the Lord,
due to their natural attraction for each other, flowers into full
bloom.
Śrī Prahlada Mahārāja says in Śrīmad-Bhāgavatam [7.5.14]:
“Just as pieces of iron rush of their own volition to the magnet,
similarly, by the independent will of the Supreme Lord, my heart and
mind have shaken off their enthrallment to material life and are
forcibly being drawn to the magnet of His lotus feet.”

Prema is the only result of bhakti
This statement establishes the principle of an inherent and eternal
relationship between the infinitesimal jīva and the infinite Supreme
Lord. This relationship becomes obscured however when the spirit soul
turns away from Kṛṣṇa. But when by good fortune the jīva’s
consciousness becomes purified, then the eternally mutual relationship
between the Lord and the jīva is rejuvenated; just as a clean and
shiny piece of iron is most efficiently magnetic prone. Purification
is thus necessary in order to manifest their inherent and eternal
relationship; other than this the process of purification has no real
function. Therefore the purified jīvas who are sadhakas of the
prema-dharma, or the path of loving devotianal service to the Supreme
Lord, should realize that this path is highly allergic to all other
results, save and except kṛṣṇa-prema.
Lord Kṛṣṇa Himself substantiates this truth in the Śrīmad-Bhāgavatam [10.32.22]:
“My dear gopis, you have severed all family bindings for My sake. Such
an achievement is very rare, even for great philosophers and yogis.
Our meetings with each other are completely pure and unblemished. If I
wanted to repay the debt that I have incurred by your love, devotion,
service and renunciation, even with My immortal body for all eternity,
I would be unable. I am obligated to you life after life. You may
succeed in acquitting Me of this debt by your gentle and divine
demeanor—nay, your sublime love; but I will always remain indebted to
you.”

From the Lord’s own statement it is clear that in order to please and
attract Him, one must love and satisfy His devotees. (Since Kṛṣṇa
feels that He cannot repay the debt He owes His pure devotees, such as
the gopis, on account of His default He becomes their property
eternally. Therefore although Kṛṣṇa is the independent Personality of
Godhead, He considers Himself a subject to the permission of His
devotees, even in the matter of awarding His mercy and bestowing His
association. Thus Kṛṣṇa is approachable only through the mercy of the
pure devotees who have already purchased Him with their love.—Ed.

Separation from the Lord is exultation
Though the phrase marma-hatām, ‘deeply afflicted in the heart’, has
been used in this śloka, in truth the devotee feels not grief, but
exultation.
To emphasize this point, Śrī Kṛṣṇa says in Śrīmad-Bhāgavatam [10.32.21]:
“O beloved gopis, there is no doubt that for My sake you have
disregarded social taboos, Vedic injunctions, even cut yourselves off
from your relatives and family members. Your meditation on Me has been
single-minded, not thinking at all of your beauty or your nuptial
bliss. In order to increase your love for Me I disappeared from your
sight. Please do not blame Me for this act of love, because you are as
extremely dear to Me as I am to you.”

Another important point in this śloka is that, though it speaks of
‘giving Me bliss by Your loving embrace’, there is no trace of selfish
pleasure. In fact, the only thought here is of loving Kṛṣṇa and giving
Him pleasure. Such a statement is therefore very much in conformity
with the true emotions of pure love.

The preeminence of Śrī Śikṣāṣṭaka
Let’s now discuss in brief the preeminence of these eight ślokas known
as Śikṣāṣṭaka. Just how glorious is Śrīmatī Rādhārāṇī as the
personification of Śrī Kṛṣṇa’s internal spiritual potency, and how
glorious is Her magnificent love? Kṛṣṇa also desires to know how She
alone fully relishes the wonderful qualities in Him, and the happiness
She feels when She realizes the sweetness of His love. Longing to
fulfil these desires, the Supreme Lord Śrī Kṛṣṇa, in His eternal form
of Śrī Caitanya Mahāprabhu, the Absolute Divinity of audarya, or
magnanimity, performs manifold pastimes and savors the loving moods in
an exclusive section of Goloka known as Śrī Navadvipa-dhama, the
highest realm of the Vaikuṇṭha planets and the playground of the
Supreme Lord.
The descent of Śrī Caitanya Mahāprabhu
Adorned with the ecstatic sentiments and lustrous complexion of
Śrīmatī Rādhārāṇī, Lord Śrī Kṛṣṇa as Caitanya Mahāprabhu appears on
this earth once in a day of Lord Brahma. His most recent descent to
the mortal plane occurred in the year 1486 of the Christian era in the
West Bengal district of Nadia, in the town of Navadvipa, situated on a
river bank purified by the waters of the Mother Ganga. This abode is
non different from Vrndavana. The time of His appearance is recorded
as a full lunar eclipse on the full-moon night in the month of
Phalguna (February-March).
Lord Caitanya’s early life
The whole town of Navadvipa was reverberating with the sounds of God’s
names being chanted, as was the custom during an eclipse. His father
was Pandita Jagannātha Misra, and His mother was Śrīmatī Śacīdevī. The
Lord’s childhood was filled with childlike mischievousness and
miraculous adventures. His boyhood days were spent in studies. His
marriage in youth was a perfect example of upholding Vedic culture, as
was His household life. Thereafter He went to Gaya and accepted
spiritual initiation in the ten-syllable Gopala mantra from Śrīpad
Isvara Puri, a great servant of the Lord and torch-bearer of the
disciplic succession coming down from Lord Brahma to Madhvācārya. The
Lord’s wish was to teach the living entities their duty of taking
shelter of a self-realized spiritual master, as instructed by the
scriptures.

Initiation into love of God
After His return from Gaya He performed congregational chanting of the
holy name with His associates and devotees, and inundated all Bengal
with the nectarean river that had its source in these ecstatic
kīrtanas. It was during this time that He flooded Bengal with the
nectar of the holy name of God, while propagating the message of
devotional service to the Supreme Lord. At age twenty-four, He
received sannyāsa initiation from Śrīpad Kesava Bharati of the
Sankara-sampradaya and forever severed all links with home and family
life. The next six years found Him journeying on pilgrimage throughout
Bengal, Orissa, South India, Maharastra, Uttar Pradesh (Mathura,
Vrndavana, Prayag, Kasi), and Bihar (Kaukai, Natshala, Rajmahal). In
His travels, He blessed millions of conditioned souls by giving them
the highest transcendental pleasure of the holy name and by
propagating the science of pure devotion. He refuted all philosophical
speculations and conclusions that contradicted the statements of
authorized scriptures, and firmly established the unique supra-mundane
principle of acintya bheda-abheda tattva, which He Himself delineated
for the first time, and which is the quintessence of the teachings of
all four schools of Vaiṣṇava philosophy.

Lord Caitanya’s final pastimes
For the next eighteen years He remained in Jagannātha Puri, where He
fulfilled His spiritual desires and relished them in the company of
His intimate associates, enjoying the nectar of love of Godhead. He
sent self-realized and empowered preachers from among His followers
everywhere, to propagate the path of pure devotional service to the
Supreme Lord. In this way He inundated all India in the waves of
kṛṣṇa-prema.
While this was taking place, He was busy grooming many of His intimate
associates, like Śrī Svarūpa-dāmodara, Śrī Rāmānanda Raya, Śrī
Prabodānanda Sarasvati, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī
Raghunātha dasa Gosvāmī, Śrī Gopala Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī,
Śrī Kavi Karnapura, and others, to write voluminous books revealing
the recondite meaning of His teachings. For this purpose He
impregnated their hearts with His divine potency. These selfsame
teachings He compressed into the eight Śikṣāṣṭaka prayers, reaching
out to and instructing all levels of devotees. Many times the Lord
would immerse Himself in the rasa, or ambrosia, of these eight ślokas,
tasting their esoteric conclusions in the association of Śrīla
Svarūpa-damodara and Śrī Rāmānanda Raya. Later the ślokas were
discussed in important scriptures like Caitanya-caritāmṛta.

Teachings of Lord Caitanya
The Supreme Lord Śrī Caitanya Mahāprabhu, on the one hand, taught by
His own example how to lead an ideal householder life, enacting
transcendental pastime of a householder. On the other hand, He also
taught the renunciants and sannyāsīs how to uphold the highest
standards of devotion and detachment by His own exemplary behavior.
These super excellent teachings are all contained in the eight ślokas.
The Śikṣāṣṭaka prayers are the essence of all Vedic scriptures for the
rasika-bhakta, or the pure devotees who relish rasas. These prayers,
having emanated from the lips of the Supreme Lord Himself, are indeed
the Absolute Truth. Hence, they should be read, recited and worshipped
daily by sincere and fortunate souls. These prayers should be their
constant companion, learnt and taken to heart.

Benediction for those who read Śrī Śikṣāṣṭaka
Those surrendered souls who read the Śrī Śikṣāṣṭaka prayers, which are
the nectarean words flowing from the mouth of the Supreme Lord
Gaurāṅga, with devotion, will certainly be attracted to the honey from
Lord Caitanya’s lotus feet, and like intoxicated bees, plunge into the
lily-filled lake of kṛṣṇa-prema. Four hundred and one years after the
advent of Lord Gaurāṅga, the commentary called Sanmodana Bhāṣyam,
has been composed by me—Śrīla Kedarnath Bhaktivinoda.
Further scriptural evidence is found in Caitanya-caritāmṛta
[Antya-lila 20.48-52]:
“I am a maidservant at the lotus feet of Kṛṣṇa. He is the embodiment
of transcendental happiness and mellows. If He likes, He can embrace
Me tightly and make Me feel one with Him, or He may corrode My mind
and body by not giving Me His audience. Nevertheless, He alone is the
Lord of My life. My dear friend, just hear the decision of My heart.
Kṛṣṇa is the Lord of My life’in all conditions, whether He shows Me
affection or kills Me by making Me unhappy. Sometimes Kṛṣṇa gives up
the company of the other gopis controlled, mind and body, by Me. Thus
He manifests My good fortune and gives others distress by performing
His loving affairs with Me. After all, since He is a cunning and
obstinate debauchee with a propensity to cheat, He takes to the
company of other women. He indulges in loving affairs with them in
front of Me just to give distress to My mind. Nevertheless, He is
still the Lord of My life. I do not mind My personal distress, I only
wish for the happiness of Kṛṣṇa, for His happiness is the goal of My
life. However, if He feels great happiness by giving Me distress, that
distress is the best of My happiness.”

Purport by Śrīla Bhaktisiddhānta Sarasvati
“I am simply a lowly maidservant to the gopis, who are absorbed in
serving My Lord’s lotus feet. He may embrace Me, He may exploit Me, or
He may break My heart by not appearing before Me. He is a libertine,
ravishing the gopi damsels with His lusty desires. Let His will
triumph. Yet, in spite of everything, He is the beloved Lord of My
heart, nothing less, nothing more. Lord Kṛṣṇa is the Supreme
Personality of Godhead, fully independent. Obeying His wishes is My
only religion. I am not independent, or so whimsical that I can recoil
from this service attitude and go against His will.”
The perfection of service to Śrīmatī Rādhārāṇī
In the stage of perfection, the soul is devoid of both bodily and
mental material designations. He now attains Kṛṣṇa’s eternal
playground, the transcedental realm of Vindavana davana. As a female
assistant to a gopi he serves Kṛṣṇa in his original spiritual identity
blessed with supra—mundane senses. His singular meditation is to
satisfy Kṛṣṇa’s desire—this then is the true form of unalloyed
devotion or love of Godhead. The jīva must never arrogate to have
inherited the unique position of an asraya-vigraha, or the eternal
supportive emblem of the Lord’s spiritual love. Even thinking about it
will make him egoistic. The uncontaminated state of these pure jīvas’
existence in the spiritual world is to remain always subservient to
the real asraya-vigraha, Śrīmatī Rādhārāṇī. Although the spirit soul
is dear to Lord Kṛṣṇa, yet both by constitution and by the Lord’s
desire, he is in the category o the Lord’s separated energy
(jīva-tattva).

Śrī Śikṣāṣṭaka in a nutshell
All eight ślokas of Śrī Śikṣāṣṭaka unequivocally asseverate the three
principles: sambandha, abhidheya, and prayojana. In a general sense,
the first śloka teaches the process of congregational chanting; the
second, how one can realize his ineptitude to take up this chanting;
the third, the procedure of chanting the holy name; the fourth, how to
rid oneself of deception and detrimental mundane desires; the fifth,
the jīva’s original spiritual identity; the sixth, how one experiences
his good fortune of coming closer to the Lord; the the mood of
separation after one obtains the required spiritual elevation, and the
eighth, how to obtain the highest perfection in the matter of finding
one’s absolute necessity or goal.
Basically, all the ślokas describe the principle of abhidheya, or
rendering devotional service. Within that context, the first five
ślokas delineate sambandha-jñāna, and the remaining three explain
prayojana, or the ultimate goal. The first five ślokas describe
sadhana-bhakti, and the next two, bhāva-bhakti. The sixth to eighth
ślokas, and especially the seventh and eighth, deal with prema-bhakti.
Presenting the following ślokas composed by Śrīla Viśvanātha Cakravati
Ṭhākura to convey my feelings, I offer my obeisancers to all the
readers and end this dissertation:
“The, Supreme Lord Kṛṣṇa, son of Mahārāja Nanda, and His
transcendental albode are of one and the same spiritual substance, and
are my objects of worship. The service renderd by the gopis in Vraja
is paramount Śrīmad-Bhāgavatam is the authentic and absolute
substantive scripture, and the basis of all spiritual thought and
conclusions. Kṛṣṇa-prema is the fifth goal beyond the four Vedic
goals, and it is the supreme destination. This is Lord Caitanya’s
opinion. This conclusion is most highly favored by us; other opinions
are neither important nor interesting to us.”

References and Notes from Śrīla Bhaktivinoda Ṭhākura’s Śrī Bhajana-rahasya
Other scriptural citations substantiating this śloka follow:
From Śrīmad-Bhāgavatam [10.31.11, 15]:
calasi yad vrajāc cārayan paśūn
nalina-sundaraṁ nātha te padam
śila-tṛṇāṅkuraiḥ sīdatīti naḥ
kalilatāṁ manaḥ kānta gacchati
aṭati yad bhavān ahni kānanaṁ
truṭi yugāyate tvām apaśyatām
kuṭila-kuntalaṁ śrī-mukhaṁ ca te
jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām
“Dear Master, dear Lover, when You leave the village to herd the cows,
our minds are disturbed with the thought that Your feet, which are
softer and more beautiful than a lotus, will be pricked by the spiked
husks of grain and the rough grass and plants.
“When You go to the forest during the day, the merest fraction of a
second seems like a millennium to us, because we carinot see You. And
even when we are able to look eagerly upon Your beautiful face, so
lovely with its ornament of curly hair, our pleasure is hindered by
our eyelids, which were fashioned by the foolish Creator.”

From Kṛṣṇa-Karnāmṛta (12):
nikhila-bhuvana-lakṣmī-nitya-līlāspadābhyāṁ
kamala-vipina-vīthī-garvāṅkuṣābhyāṁ
praṇamadabhaya-dāna-prauḍhī-gāḍhādṛtābhyāṁ
kim api vahatu cetaḥ kṛṣṇa pādāmbujābhyām
“May the lotus-like feet of the Supreme Lord, Śrī Kṛṣṇa, the only
gallant hero who enjoys eternal pastimes with all the Laksmi-devis
(gopis); whose blooming beauty withers away the exquisite beauty of
lotuses; and who is expert at fully convincing His devotees of His
divine protection, be indelibly enthroned upon my heart and thus
bestow upon me inexpressible happiness.”