{"id":20610,"date":"2020-02-05T02:56:48","date_gmt":"2020-02-05T06:56:48","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=20610"},"modified":"2022-02-09T01:58:47","modified_gmt":"2022-02-09T06:58:47","slug":"teachings-of-lord-caitanya-chapter-five-how-to-approach-god","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/teachings-of-lord-caitanya-chapter-five-how-to-approach-god\/","title":{"rendered":"Teachings of Lord Caitanya, CHAPTER FIVE How to Approach God"},"content":{"rendered":"
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CHAPTER FIVE<\/h1>\n<\/div>\n
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How to Approach God<\/h1>\n<\/div>\n<\/div>\n
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In truth, all Vedic literature directs the human being toward the perfect stage of devotion. The paths of fruitive activities, speculative knowledge, and meditation do not lead one to the perfectional stage, but the Lord is actually approachable by one who follows the process of devotional service. Therefore all Vedic literature recommends that one accept this process. In this regard, Caitanya Mah\u0101prabhu quoted from the Lord\u2019s instructions to Uddhava in \u015ar\u012bmad-Bh\u0101gavatam<\/i> (11.14.20<\/a>\u201321):<\/p>\n<\/div>\n<\/div>\n

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na s\u0101dhayati m\u0101\u1e41 yogo
\n\u2003\u2003<\/span>na s\u0101\u1e45khya\u1e41 dharma uddhava
\nna sv\u0101dhy\u0101yas tapas ty\u0101go
\n\u2003\u2003<\/span>yath\u0101 bhaktir mamorjit\u0101<\/em><\/div>\n<\/div>\n
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bhakty\u0101ham ekay\u0101 gr\u0101hya\u1e25
\n\u2003\u2003<\/span>\u015braddhay\u0101tm\u0101 priya\u1e25 sat\u0101m
\nbhakti\u1e25 pun\u0101ti man-ni\u1e63\u1e6dh\u0101
\n\u2003\u2003<\/span>\u015bva-p\u0101k\u0101n api sambhav\u0101t<\/em><\/div>\n<\/div>\n
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\u201cMy dear Uddhava, neither philosophical speculation nor meditational yoga nor penances can give Me such pleasure as devotional service practiced by the living entities. I am dear only to My devotees, and I can be achieved only by devotional service. Even an extremely lowborn person will become free from all contamination if he takes to My devotional service.\u201d Devotional service is the only path by which one can achieve the Supreme Person.<\/p>\n<\/div>\n<\/div>\n

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Devotional service is the only perfection accepted by all Vedic literatures. Just as when a poor man receives some treasure he becomes happy, when one attains to devotional service his material pains are automatically vanquished. As one advances in devotional service, he attains love of Godhead, and as he advances in this love, he becomes free from all material bondage. One should not think, however, that the disappearance of poverty and the liberation from bondage are the goals of devotional service. Love of K\u1e5b\u1e63\u1e47a, love of God, is itself the goal, and it consists in relishing the reciprocation of loving service with the Lord. In all Vedic literatures we find that the attainment of this loving relationship between the living entity and the Supreme Lord is the goal of devotional service. Our actual function is devotional service, and our ultimate goal is love of Godhead. Therefore in all Vedic literatures K\u1e5b\u1e63\u1e47a is the ultimate center, and through knowledge of K\u1e5b\u1e63\u1e47a all problems of life are solved.<\/p>\n<\/div>\n<\/div>\n

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Caitanya Mah\u0101prabhu then quoted a verse from the Padma Pur\u0101\u1e47a:<\/i> \u201cThere are many different Pur\u0101\u1e47as<\/i> with instructions for worshiping different types of demigods, but such instructions only bewilder people into thinking that the demigods are supreme. Yet if one carefully studies the Pur\u0101\u1e47as,<\/i> he will find that K\u1e5b\u1e63\u1e47a, the Supreme Personality of Godhead, is the only object of worship.\u201d For example, in the M\u0101rka\u1e47\u1e0deya Pur\u0101\u1e47a<\/i> there is mention of Dev\u012b worship, or worship of the goddess Durg\u0101, or K\u0101l\u012b, but in this same Pur\u0101\u1e47a<\/i> it is also stated that all the demigods \u2013 even Durg\u0101 \u2013 are but different energies of Vi\u1e63\u1e47u. Thus the study of the Pur\u0101\u1e47as<\/i> reveals Vi\u1e63\u1e47u, the Supreme Personality of Godhead, to be the only object of worship.<\/p>\n<\/div>\n<\/div>\n

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The conclusion is that, directly or indirectly, all types of worship are more or less directed to the Supreme Personality of Godhead, K\u1e5b\u1e63\u1e47a. The Bhagavad-g\u012bt\u0101<\/i> (9.23)<\/a> confirms that one who worships the demigods is in fact worshiping only K\u1e5b\u1e63\u1e47a because the demigods are but different parts of the body of Vi\u1e63\u1e47u, or K\u1e5b\u1e63\u1e47a, but that such worship is irregular. \u015ar\u012bmad-Bh\u0101gavatam<\/i> (11.21.42<\/a>\u201343) confirms this irregularity by answering the question \u201cWhat is the purpose of the different types of worship described in the Vedic literature?\u201d In the Vedic literature there are various divisions: one is called the karma-k\u0101\u1e47\u1e0da,<\/i> which describes purely ritualistic activities, and another is the j\u00f1\u0101na-k\u0101\u1e47\u1e0da,<\/i> which describes speculation on the Supreme Absolute Truth. What then is the purpose of the ritualistic sections of the Vedic literature, and what is the purpose of the up\u0101san\u0101-k\u0101\u1e47\u1e0da,<\/i> which contains different mantras or hymns for worshiping various demigods? And what is the purpose of philosophical speculation on the subject of the Absolute Truth? \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> replies that in actuality all of these methods described in the Vedic literature indicate the worship of the Supreme Lord, Vi\u1e63\u1e47u. In other words, they are all indirect ways of worshiping the Supreme Personality of Godhead. Sacrifices contained in the ritualistic portions of this literature are meant for the satisfaction of the Supreme Lord, Vi\u1e63\u1e47u. Indeed, because yaj\u00f1a,<\/i> sacrifice, is specifically meant for satisfying Vi\u1e63\u1e47u, another name for Vi\u1e63\u1e47u is Yaj\u00f1e\u015bvara, or the Lord of sacrifices.<\/p>\n<\/div>\n<\/div>\n

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Since neophytes are not on the transcendental level, the Vedic literature advises them to worship different types of demigods according to their situation in the different modes of material nature. The idea is that gradually such neophytes may rise to the transcendental plane and engage in the service of Vi\u1e63\u1e47u, the Supreme Personality of Godhead. For example, the Pur\u0101\u1e47as<\/i> advise the neophytes attached to eating flesh to eat it only after offering it to the goddess K\u0101l\u012b.<\/p>\n<\/div>\n<\/div>\n

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The philosophical sections of the Vedic hymns are intended to enable one to distinguish the Supreme Lord from m\u0101y\u0101<\/i>. After one understands the position of m\u0101y\u0101,<\/i> one can approach the Supreme Lord in pure devotional service. That is the actual purpose of philosophical speculation, and K\u1e5b\u1e63\u1e47a confirms this in the Bhagavad-g\u012bt\u0101<\/i> (7.19)<\/a>: \u201cAfter speculating for many, many births, the philosophical speculators and empiric philosophers ultimately surrender unto Me, V\u0101sudeva, and accept that I am everything.\u201d It can thus be seen that all Vedic rituals and different types of worship and philosophical speculation ultimately aim at K\u1e5b\u1e63\u1e47a.<\/p>\n<\/div>\n<\/div>\n

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\u015ar\u012b Caitanya Mah\u0101prabhu then told San\u0101tana Gosv\u0101m\u012b about K\u1e5b\u1e63\u1e47a\u2019s multiforms and His unlimited opulence. He also described the nature of the spiritual manifestation, the material manifestation and the manifestation of the living entity. In addition, He informed San\u0101tana Gosv\u0101m\u012b that the planets in the spiritual sky, known as Vaiku\u1e47\u1e6dhas, and the universes of the material sky are different types of manifestations, for they are created by different energies, namely, the spiritual energy and the material energy, respectively. As far as K\u1e5b\u1e63\u1e47a Himself is concerned, He is directly situated in His spiritual energy, or specifically in His internal potency.<\/p>\n<\/div>\n<\/div>\n

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To help us understand the difference between the spiritual energy and the material energy, the Second Canto of \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> gives a clear analysis of the two. \u015ar\u012bdhara Sv\u0101m\u012b also gives a clear analytical study in his commentary on the first verse of the Tenth Canto of \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i>. Accepting \u015ar\u012bdhara Sv\u0101m\u012b as an authorized commentator on \u015ar\u012bmad-Bh\u0101gavatam<\/a>,<\/i> Caitanya Mah\u0101prabhu quoted his commentary as follows: \u201cThe Tenth Canto of the Bh\u0101gavatam<\/a><\/i> describes the life and activities of K\u1e5b\u1e63\u1e47a because He is the shelter of all manifestations. Knowing K\u1e5b\u1e63\u1e47a to be the shelter of everything, I worship Him and offer Him my obeisances.\u201d<\/p>\n<\/div>\n<\/div>\n

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In this world there are two kinds of principles operating: One principle is the origin or shelter of everything, and all other principles are derived from this original principle. The Supreme Truth is the \u0101\u015braya,<\/i> the shelter of all manifestations. All other principles, which remain under the control of the \u0101\u015braya-tattva,<\/i> or the Absolute Truth, are called \u0101\u015brita,<\/i> or subordinate corollaries and reactions. The purpose of the material manifestation is to give the conditioned souls a chance to become liberated and return to the \u0101\u015braya-tattva,<\/i> or the Absolute Truth. Since everything in the cosmic creation, which is manifested by K\u1e5b\u1e63\u1e47a\u2019s Vi\u1e63\u1e47u expansions, is dependent on the \u0101\u015braya-tattva, <\/i>the various demigods and manifestations of energy, the living entities, and all material elements are dependent on K\u1e5b\u1e63\u1e47a, for K\u1e5b\u1e63\u1e47a is the Supreme Truth. Thus \u015ar\u012bmad-Bh\u0101gavatam<\/a><\/i> indicates that everything is sheltered by K\u1e5b\u1e63\u1e47a directly and indirectly. Consequently perfect knowledge can be had only by an analytical study of K\u1e5b\u1e63\u1e47a, as confirmed in the Bhagavad-g\u012bt\u0101<\/a><\/i>.<\/p>\n<\/div>\n<\/div>\n

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Lord Caitanya then asked San\u0101tana Gosv\u0101m\u012b to listen attentively as He described the different features of K\u1e5b\u1e63\u1e47a. First the Lord informed him that K\u1e5b\u1e63\u1e47a, the son of Nanda Mah\u0101r\u0101ja, is the Absolute Supreme Truth \u2013 the cause of all causes and the origin of all emanations and incarnations. Yet in Vraja, or Goloka V\u1e5bnd\u0101vana, He is just like a young boy. His form is eternal, full of bliss, and full of knowledge absolute. He is both the shelter of everything and the proprietor as well.<\/p>\n<\/div>\n<\/div>\n

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In this connection Lord Caitanya gave evidence from the Brahma-sa\u1e41hit\u0101<\/i> (5.1):<\/p>\n<\/div>\n<\/div>\n

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\u012b\u015bvara\u1e25 parama\u1e25 k\u1e5b\u1e63\u1e47a\u1e25
\n\u2003\u2003<\/span>sac-cid-\u0101nanda-vigraha\u1e25
\nan\u0101dir \u0101dir govinda\u1e25
\n\u2003\u2003<\/span>sarva-k\u0101ra\u1e47a-k\u0101ra\u1e47am<\/em><\/div>\n<\/div>\n
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\u201cK\u1e5b\u1e63\u1e47a is the Supreme Personality of Godhead, with a body full of knowledge, eternality and bliss. He has no origin. He is the original person, known as Govinda, and is the cause of all causes.\u201d In this way, Caitanya Mah\u0101prabhu gave evidence that K\u1e5b\u1e63\u1e47a is the original Personality of Godhead, full in all six opulences. His abode, known as Goloka V\u1e5bnd\u0101vana, is the highest planet in the spiritual sky.<\/p>\n<\/div>\n<\/div>\n

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In addition, Lord Caitanya quoted a verse from \u015ar\u012bmad-Bh\u0101gavatam<\/i> (1.3.28)<\/a>:<\/p>\n<\/div>\n<\/div>\n

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ete c\u0101\u1e41\u015ba-kal\u0101\u1e25 pu\u1e41sa\u1e25
\n\u2003\u2003<\/span>k\u1e5b\u1e63\u1e47as tu bhagav\u0101n svayam
\nindr\u0101ri-vy\u0101kula\u1e41 loka\u1e41
\n\u2003\u2003<\/span>m\u1e5b\u1e0dayanti yuge yuge<\/em><\/div>\n<\/div>\n
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\u201cAll the incarnations described previously are either direct expansions of K\u1e5b\u1e63\u1e47a or, indirectly, expansions of the expansions of K\u1e5b\u1e63\u1e47a. But K\u1e5b\u1e63\u1e47a is the original Personality of Godhead. He appears on earth, in this universe or any other universe, when there is a disturbance created by the demons, who are always trying to disrupt the administration of the demigods.\u201d<\/p>\n<\/div>\n<\/div>\n

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There are three different processes by which K\u1e5b\u1e63\u1e47a can be understood: the empiric process of philosophical speculation, the process of meditation according to the mystic yoga system, and the process of K\u1e5b\u1e63\u1e47a consciousness, or devotional service. By philosophical speculation, the impersonal Brahman feature of K\u1e5b\u1e63\u1e47a is understood; by meditation, or mystic yoga, the Supersoul, the all-pervading expansion of K\u1e5b\u1e63\u1e47a, is understood; and by devotional service in full K\u1e5b\u1e63\u1e47a consciousness, the original Personality of Godhead, K\u1e5b\u1e63\u1e47a, is realized. In this connection, Lord Caitanya quoted a verse from \u015ar\u012bmad-Bh\u0101gavatam<\/i> (1.2.11)<\/a>:<\/p>\n<\/div>\n<\/div>\n

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vadanti tat tattva-vidas
\n\u2003\u2003<\/span>tattva\u1e41 yaj j\u00f1\u0101nam advayam
\nbrahmeti param\u0101tmeti
\n\u2003\u2003<\/span>bhagav\u0101n iti \u015babdyate<\/em><\/div>\n<\/div>\n
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\u201cThose who are knowers of the Absolute Truth describe the Absolute Truth in three features: the impersonal Brahman, the localized, all-pervading Supersoul, and the Supreme Personality of Godhead, K\u1e5b\u1e63\u1e47a.\u201d In other words, Brahman, the impersonal manifestation; Param\u0101tm\u0101, the localized manifestation; and Bhagav\u0101n, the Supreme Personality of Godhead, are one and the same. But according to the process adopted, He is realized as Brahman, Param\u0101tm\u0101 or Bhagav\u0101n.<\/p>\n<\/div>\n<\/div>\n

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By realizing the impersonal Brahman, one simply realizes the effulgence emanating from the transcendental body of K\u1e5b\u1e63\u1e47a. This effulgence is compared to the sunshine. There is the sun god, the sun itself, and the sunshine, which is the effulgence of that original sun god. Similarly, the spiritual effulgence (brahmajyoti<\/i>), the impersonal Brahman, is nothing but the personal effulgence of K\u1e5b\u1e63\u1e47a. To support this analysis, Lord Caitanya quoted an important verse from the Brahma-sa\u1e41hit\u0101<\/i> (5.40), in which Lord Brahm\u0101 says:<\/p>\n<\/div>\n<\/div>\n

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yasya prabh\u0101 prabhavato jagad-a\u1e47\u1e0da-ko\u1e6di-
\n\u2003\u2003<\/span>ko\u1e6di\u1e63v a\u015be\u1e63a-vasudh\u0101di-vibh\u016bti-bhinnam
\ntad brahma ni\u1e63kalam anantam a\u015be\u1e63a-bh\u016bta\u1e41
\n\u2003\u2003<\/span>govindam \u0101di-puru\u1e63a\u1e41 tam aha\u1e41 bhaj\u0101mi<\/em><\/div>\n<\/div>\n
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\u201cI worship the Supreme Personality of Godhead, Govinda, whose personal effulgence is the unlimited brahmajyoti<\/i>. In that brahmajyoti<\/i> there are innumerable universes, each filled with innumerable planets.\u201d<\/p>\n<\/div>\n<\/div>\n

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Caitanya Mah\u0101prabhu further explained that the Param\u0101tm\u0101, the all-pervading feature situated in everyone\u2019s body, is but a partial manifestation or expansion of K\u1e5b\u1e63\u1e47a. It is for this reason that K\u1e5b\u1e63\u1e47a is sometimes called Param\u0101tm\u0101, the Supreme Self, the soul of all souls. In this regard Lord Caitanya quoted another verse from \u015ar\u012bmad-Bh\u0101gavatam<\/i> (10.14.55)<\/a>, concerning the talks between Mah\u0101r\u0101ja Par\u012bk\u1e63it and \u015aukadeva Gosv\u0101m\u012b. While hearing the transcendental pastimes of K\u1e5b\u1e63\u1e47a in V\u1e5bnd\u0101vana, Mah\u0101r\u0101ja Par\u012bk\u1e63it inquired from his spiritual master, \u015aukadeva Gosv\u0101m\u012b, as to why the inhabitants of V\u1e5bnd\u0101vana were so much attached to K\u1e5b\u1e63\u1e47a. To this question \u015aukadeva Gosv\u0101m\u012b answered:<\/p>\n<\/div>\n<\/div>\n

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k\u1e5b\u1e63\u1e47am enam avehi tvam
\n\u2003\u2003<\/span>\u0101tm\u0101nam akhil\u0101tman\u0101m
\njagad-dhit\u0101ya so \u2019py atra
\n\u2003\u2003<\/span>deh\u012bv\u0101bh\u0101ti m\u0101yay\u0101<\/em><\/div>\n<\/div>\n
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\u201cK\u1e5b\u1e63\u1e47a should be known as the soul of all souls, for He is the soul of all individual souls and the soul of the localized Param\u0101tm\u0101 as well. At V\u1e5bnd\u0101vana He acted just like a human being to attract people to Him and show that He is not formless.\u201d (\u015ar\u012bmad-Bh\u0101gavatam<\/i> 10.14.55)<\/a> The Supreme Lord is as much an individual as other living beings, but He is different in that He is the Supreme and all other living beings are subordinate to Him. All other living beings can enjoy spiritual bliss, eternal life and full knowledge in His association.<\/p>\n<\/div>\n<\/div>\n

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Next Lord Caitanya quoted a verse from the Bhagavad-g\u012bt\u0101<\/i> (10.42)<\/a> in which K\u1e5b\u1e63\u1e47a, while telling Arjuna of His different opulences, indicates that He Himself enters this universe by one of His plenary portions, Garbhodaka-\u015b\u0101y\u012b Vi\u1e63\u1e47u, and also enters into each universe as K\u1e63\u012brodaka-\u015b\u0101y\u012b Vi\u1e63\u1e47u, and then expands Himself as the Supersoul in everyone\u2019s heart. Lord Caitanya then said that if anyone wants to understand the Supreme Absolute Truth in perfection, he must take to the process of devotional service in full K\u1e5b\u1e63\u1e47a consciousness. Then it will be possible for him to understand the last word of the Absolute Truth.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

CHAPTER FIVE How to Approach God In truth, all Vedic literature directs the human being toward the perfect stage of devotion. The paths of fruitive activities, speculative knowledge, and meditation do not lead one to the … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-20610","post","type-post","status-publish","format-standard","hentry","category-english"],"publishpress_future_action":{"enabled":false,"date":"2026-04-23 21:16:23","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/20610","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=20610"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/20610\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=20610"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=20610"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=20610"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}