Bhaktivinoda Thakur
THE ESSENCE OF TEN MAXIMS
(Sri Dasamula-Niryas)
VERSE 1
Amnayah praha tattvam/harimiha
paramam/sarvasaktim/rasabdhim/
tadbhinnamsamsca jivan/prakriti kavalitan/
tadvimuktamsca bhavat/
bhedabheda-prakasam sakalamapi hareh/
sadhanam suddha bhaktim/
sadhyam yat pritim/evetyupadisati harau
gauracandram bhajetam
Word Notes:
The wisdom revealed by Sri Gaura Candra is being described
briefly as follows:
tam gauracandra bhaje (I worship that Sri Gauracandra) yah
(who) amnayah praha tattvam (the ninefold aspects of wisdom
revealed as authorised by the Vedic scriptures; such as, (1) Sri
Hari is the only source of wisdom; (2) He is omnipotent; (3) He
is the ocean of universal bliss; (4) the living entities are the
parts and parcels of Sri Hari; (5) some of the living entities
are conditioned by the material nature; (6) some of the living
entities are liberated from material nature; (7) the universe is
nothing but the manifestation in oneness and difference with Sri
Hari; (8) uncontaminated devotion is the only means of liberation
for the conditioned souls; (9) love for Supreme Godhead is the
only goal of knowledge and wisdom. Thus, in the verse, the
requisites for wisdom, as revealed by Sri Krsnacaitanya, are
presented.
VERSE 2
svatahsiddho vedo haridayita vedhah prabhrtitah
pramanam satpraptam pramiti-visayan tan navavidhan
tatha pratyaksadi-pramiti-sahitam sadhayati nah
na juktistarkakhya pravisati tatha saktirahita
Word Notes:
The transcendental wisdom of the ten maxim is being
enumerated in ten verses - svatah siddho vedah haridayita-vedyhah
prabhrtitah (the Vedic scriptures are the only source of all
authoritative wisdom according to words mentioned therein, viz.,
'asya mahato bhutasya nisvasitametat'[RkVeda] etc. The Vedic
instruction as obtained through disciplic succession by Brahma
etc. as the closest associates of the Supreme Godhead, according
to the words 'brahma devanam prathamah samvabhuva' as stated in
the Mundaka Upanisad, must be considered as 'the Vedas' and not
dry arguments and speculation; and that those are the only Vedic
maxims) pratyaksadi pramiti sahitam (with perceptable proofs) nah
(about us) tan pramiti-visayan (about those propositions) nava
vidhan (ninefold propositions) sadhayati (performs). [In this
respect the wise advice expounded by Sri Jiva Prabhu runs thus -
'In spite of highly developed intellect and expertise, all men
are polluted with four illusory propensities, and so they are
unfit for realising transcendental spiritual knowledge of
inconcievable nature. For this reason, the ten propositions
perceived by them are also faulty and imperfect. As such, the
intelligence of the living entities is unable to ascertain the
inconcievable nature of transcendental truth; and accordingly
through such understanding, no spiritual aspect of wisdom can be
proved; but if we are interested in realising the inconcievable
wonderful aspects of the transcendental, omnipresent truth, we
should accept the authoritive Vedic scriptures as the
fountainhead of all material and spiritual wisdom perpetuated
through the eternally continuing chain of disciplic succession.
Why are we so interested in the conviction that the Vedas are
authentic? Replying to such a question, it has been stated in
Brahmasutra (2/1/11) that human intelligence can never be
satisfied through arguments; and as such no wisdom of spiritual
transcendental truth could be attained by means of arguments. In
Mahabharat (Bhismaparva, 5/22) it is said that the transcendental
subject matters could never be considered discernible through
arguments. Again, Brahmasutra (1/1/3) says that the scriptures
are the only source of discerning anything relating to the
knowledge of Godhead, and that (2/1/17) authentic words are the
only vehicle for discerning transcendental subject matters. In
Srimad Bhagavatam (11/20/4), it is said that - 'Oh Supreme
Personality of Godhead, love for You and its refinement,
developing into the stage of pure devotion means that the image
and the opulences of Godhead, although unknowable to the
forefathers, the demigods and also to human beings in general,
yet their real vision is the revealed words of truth contained in
the Vedas, in other words, the words of the Vedas have become the
true vision to human beings in order to experience the Vedic
instructions and to disseminate these instructions among the
ignorant people. In these words, the great sage Sri Vyasadeva has
accepted that the writings of the Vedic scriptures revealed as
the divine instruction have been accepted as authentic and
authoritative.] Tatha (like that) saktirahita tarkakhya yuktih
(arguments based on reasoning without substantive force behind)
na pravisati (does not enter, which means that the transcendental
spiritual subject matter can never be ascertained through
didactic arguments and reasoning).
VERSE 3
Harisvekam tattvam vidhisivasuresa-pranamito
yadevedam brahma prakrti-rahitam tattanumahah
paratma tasyamso jagadanugato visvajanakah
sa vai radhakanto navajaladakantiscidudayah
Word Notes:
Vidhi-siva-suresa-pranamitah haristvekam tattvam (Sri Hari is
the only source of knowledge worshipped by Brahma-Siva-Indra); sa
tu navajaldakantiscidudayah radhakanta (His comlextion is like a
newly-formed cloud. He is the spiritually blissful form of
Syamasundara, glorified companion to Radha, known as
Krsnacandra); yadbrahma tattanumahah (Brahman as stated in the
Upanisads is the bodily effulgence of Radha Kanta), jagadanugatah
visvajanakah paratma (innermost knower of the universe, father of
creation, supreme soul); tasya (of Sri Krsna); amsah (the third
incarnation of Godhead as Visnu lying on the transcendental ocean
of milk).
VERSE 4
parakhyayah sakteraprthagapi as sve mahimani
sthito jivakhyam svamacidabhihitam tam tripadikam
svatantrecchah saktim sakalavisaye preranaparo
vikaradyaih sunyah paramapurusoayam vijayate
Word Notes:
Sah (Sri Krsna); parakhyayah sakteraprthagapi (even being
non-different from the supreme power); sve mahimani sthito (even
being situated in His own undivided glorified position); tam
tripadikam (the only power in the forms of internal, external and
marginal potencies according to function); sakalavisaye
preranaparah svatantrecchah (He Himself is independent and
self-willed even after deputing different entities as per
internal, external and marginal relationships); paramapurusah
vijayate (Supreme Personality Sri Hari stays as He is).
VERSE 5
sa vai hladinyasca pranayavikrteh-hladanarata-
statha samviccakati-prakatita-rahobhava-rasitah
tatha sri sandhinya krtavisada-taddhamamcaye
rasambhodhou magno vrajarasavilasi vijayate
Word Notes:
sah vai (Krsna Himself); hladinyasca (of the aspect of
amusement under constitutional potency);
pranayvirkrteh-hladanarata (engaged in the matters of amusement
under amorous ecstasy); punah tacchakteh
samircchaktiprakatita-rahobhava-rasitah (again that
constitutional potency is phenomenally manifested through
material relationship of samvit); punasca tacchakteh sandhim
krtavisada taddhamanicaye rasambhodhou magno (again being
submerged in the ocean of transcendental mellow of relationship
between the individual and the Supreme Lord through the material
features known as sandhini manifestation of the constitutional
potency); vraja rasa vilasi vijayate (the Supreme enjoyer of
Vraja, Sri Krsna remains abounding with all His excellence).
VERSE 6
sphulinga rddhagneriva cidanavo jivanicaya
hareh suryasyaivaprthagapi tu tadbhedavisayah
vase maya yasya prakrti-patirevesvara iha
as jivomukto'api prakrtivasa yogyah svagunatah
Word Notes:
Clarifying the source of theism, the living entities in
different categories are being described - suryasya hareh anava
iva (like the molecules in the rays of sun); cidanova (living
entities); te tu rddhagneh sphulinga iva (like the sparks of a
fire); aprthagapi tu tadbhedavisaya (because of its atomic
nature, it is considered as a separate entity although
non-different from the Supreme Godhead being manifested through
His marginal potency); yasya vase maya sa eva isvarah
prakrtipatih (that Hari is the Godhead, the controller of nature,
and illusion is active under His influence.); sah jiva muktah api
(even if that living entity is liberated); svagunatah (by his own
modes i.e. desires for enjoyment according to individual
cravings); prakrtivasayogya (susceptible to influence of
illusion). [Thus a difference between Godhead and living entity
is ascertained.]
VERSE 7
svaruparthairhinan nijasukhaparan krsnavimukhan
harermaya dandyan gunanigadhajalaih kalayati
tatha sthulairlingaidvividhavaranaih klesanikarai-
rmmahakarmalanairnayati patitan svarganirayau
Word Notes:
Those living entities have two divisions - one is eternally
God conscious, and the other is eternally forgetful. One is open
minded and eager owing to an awareness of real knowledge and the
other is deviated for his lack of knowledge. The God conscious
entity is situated as a servitor to Godhead as a result of his
inclination to Godhead, and the other is living a life of mundane
materialism being defeated by illusion due to his diversion in
the way of spiritual thinking. The symptoms of a living entity
gripped under the influence of illusion are narrated thus -
svaruparthaih hinan (awareness of the constitutional potency is
one's transcendental source of knowledge, and absence of such
awareness means the lack of knowledge about constitutional
potency); nija sukha paran (one who is desirous of sense
gratification while disregarding the primary duty of worshipping
Hari); Krsna vimukhan (running after material enjoyment entirely
forgetting the fact that only Krsna is all in all); dandyan
(living entities who are subject to punishment); harermaya
(illusion as the external potency of Sri Hari); guna-nigadajalai
(with the shackles of modes like goodness passion and ignorance);
kalayati (involves); sthulairlingairdvlividhavaranaih (again
encompassed under the gross material body with genitals,
including the covering of mind, intelligence and ego);
klesanikaraih (along with the sufferings; sufferings are - sinful
activities, causes of such sinful activities and the three modes
arising out of nescience); mahakarmalanaih (through the vast
material world of fruitive activities including all unforseen
events useless words and speeches have the qualities of
continuous destruction, creating great obstructions of bondage);
patitan (those fallen and conditioned living entities);
svarganirayou nayati (make the living entities, as a result of
their own good and bad types of fruitive activities, travel
through the heavenly and hellish planets).
VERSE 8
yada bhramam bhramam harirasagalad-vaisnavajanam
kadacit sampasyamstadanugamane syadruciyutah
tada krsna vrttya tyajati sanakairmayaikadasam
svarupam vibhrano vimalarasabhogam sa kurute
Word Notes:
In order to describe the constitutional position of the
living entities free from the bondage of nature through
devotional services to Godhead, the process of attaining the
constitutional position of the conditioned living entities is
thus narrated - yada (the period of travelling through the forms
of various species according to the results of fruitive
activities); iha (in this land of India); kadacit (any time as a
result of accumulated good effects from devotional services to
Godhead); harirasa galad-vaisnavajanam (any vaisnava person whose
heart is absorbed in the devotional mellow of Sri Hari);
sampasyan (by looking at); tadanugamane (following in his
footsteps, his way of life, devotional services and worshipping
of Sri Krsna); rucih syat (interest is developed); tada sa
krsnavrttya (during that period the living entity starts chanting
the holy name of Sri Krsna along with other spiritual exercises);
krame sanakaih (slowly by and by); mayikadasam tyajati (forsakes
his conditioned state under illusion); svarupam vibhrano (and
attaining the position of liberation upon his achievement of own
transcendental constitutional state of being); vimalarasabhogam
(blissful taste of divine love); kurute (starts having).
VERSE 9
hareh sakteh sarvam cidacidakhilam syat parinatih
vivarttam no satyam srutimiti viruddham kalimalam
harerbhedabhedou srutivihitatattvam suvimalam
tatah premnah siddhirbhavati nitaram nityavisaye
Word Notes:
This is thus said that all spiritual and material worlds are
but manifestations of the omnipotency of Sri Hari - sarvam
cidacit akilam (all worlds of spiritual and material creation);
hareh sakteh parinatih (ultimate results of the omnipotency of
Sri Hari); syat (become); vivarttam (theory of evolution as
propounded by impersonalist mayavadis, explaining a thing
wrongly); sa na satyam (that is not true); srutimiti viruddham
(against the principles of sruti or Vedic scriptures); kalimalam
(accordingly, knowledge of evolution should be despised as the
filthy covering of Kali yuga, the age of quarrelling); tatah
nityavisaye (in the eternal entity of Sri Hari); premnah
siddhirvhavati (desire for divine love or an urge to satisfy Lord
Sri Krsna is achieved).
VERSE 10
srutih krsnakhyanam smarana-nati-pujavidhiganah
tatha dasyam sakhyam paricaranamapyatmadadanam
navangani sraddha-pavita-hrdayah sadhayati va
vraje sevaluvdho vimalarasabhavam sa labhate
Word Notes:
After discussing so far on the aspect of relationships, now
the theory of exposition and requisites are described thus -
sruti krsnakhyanam smarana nati pujavidhiganastathadasyam sakhyam
paricaranamapi atmadadanam (hearing, chanting, remembering,
offering obeisances, worshiping, serving the Lord's feet, acting
as the Lord's servant, making friends with the Lord, and
surrendering oneself fully to the Lord); navangani (these nine
processes of devotional service); sraddha pavita hrdayasadhayati
va (he who performs these services with all due respect); as
vraje sevalubdho vimalarasa havam labhate (such a devotee,
anxious to offer services to Vraja, attains unalloyed ecstacy and
mellow of the sweetest nature).
VERSE 11
prabhuh kah ko jivah kathamidamacidvisvamiti va
vicaryaitanarthan haribhajanakrcchastracaturah
abhedasam dharman sakalamaparadham pariharam
harernamanandam pivati haridaso harijanaih
Word Notes:
Upon making an assessment of the theory of relationship,
exposition and requisites, the primary duties of a living entity
is thus narrated - jivanam kah prabhu ka jiva idam acit visvam
katham va etadarthatrayam vicarya (after justifying the three
aspects, namely, who is the master or controller of and hence
worshipable by the living entity, who are the living entities
themselves and why is this non-spiritual i.e., this material
world created); haribhajana krcchastracatura, (intelligent person
who is engaged in worshiping Sri Hari upon justifying the said
three aspects on the basis of scriptural reasoning); abhedamsa
(justification of non-difference with Brahma with the conviction
that 'I am Brahma'); dharman (all the religions relating to work,
knowledge and yogic practices); sakalamaparadham (all the
offenses relating to holy name and offering services to Godhead);
pariharan (avoiding); haridasah (Vaisnava living entity);
harijanaih harerhamanandah pivati (becomes glorified in relishing
the holy name of Sri Hari together with the devotees of Sri
Hari).
VERSE 12
samsevya dasamulam vai hitvaavidyamayam janah
bhavapustim tatha tustim labhate sadhusangatah
Word Notes:
dasamulam samsevya (through practicing these ten instructive
maxims); andyamayam hitva (by eradicating the disease of
nescience, just like many people destroy various feverish
diseases with the help of taking a potion made from the extracts
of ten varieties of herbal roots, similarly by eradicating the
disease of Krsna-adverseness through practicing these ten
instructive maxims); sadhusangatah bhavapustim thatha tustim
labhate (attain eternal bliss and loving ecstasy together with
saintly persons).
(Sri Dasamula-niryas)
Affirmation
I offer my obeisances unto Goura candra who has imparted this
instruction to me. The instruction is that the Vedas constitute
the only source of evidence. The said Vedas extended to us nine
aspects of instruction to be established.
Aspect One:
Sri Hari is the only source of all knowledge. Sri Krsna with
newly-formed cloud complexion, personified eternal, blissful and
full of knowledge, may be described with the word Hari. Brahma,
as described by the propounders of the Upanisads, is only an
effulgence of the spiritual planetary systems of Sri Hari. He is
not a different entity or aspect apart from Sri Krsna. The
Supreme Soul or Paramatma, as depicted by the yogis, is part and
parcel of Sri Hari, only under whose visual projection this vast
universe was created by nature. Accordingly, Sri Hari is the only
master and all others including even Brahma are His servants.
Aspect Two:
That Sri Hari is omnipotent. There exists an inconceivable
subordinate potency of Hari non-different from Hari. He is the
spiritual power as internal potency, the illusory power as
external potency, and the living entity power as marginal
potency. He has created Vaikuntha and other position through the
spiritual power, infinite universes through the illusory power
and infinite living entities through the living entity power.
That subordinate potency has three aspects know as sandhini
(material aspects), samvit (aspects of relationship with Godhead)
and hladini (aspect of amusement).
Aspect Three:
That Sri Krsna as Hari is the ocean of all sorts of mellows.
Passive of neutral (santa rasa) mellow, serving (dasya rasa)
mellow, friendly (sakhya rasa) mellow, parental (vatsalya rasa)
mellow and conjugal (madhura rasa) mellow - are the five tastes.
Of all the tastes of mellows, conjugal mellow is the best one. In
the pastimes of Sri Krsna at Vrajadham it is this conjugal mellow
that stands supreme with all its sanctity. Sri Krsna is radiant
with sixty-four qualities, namely:-
(1) beautiful features of the entire body (suramyanga)
(2) marked with all auspicious characteristics (sarvasallaksanayukta)
(3) extremely pleasing (sundar)
(4) effulgent (mahateja)
(5) strong (valavan)
(6) ever youthful (kisor-vayasa-yukta)
(7) wonderful linguist (vividha-adbhut-bhasajna)
(8) truthful (satyavak)
(9) talks pleasingly (priya-vakya-yukta)
(10) fluent (vak-patu)
(11) highly learned (supandit)
(12) highly intelligent (vuddhiman)
(13) a genious (pratibhayukta)
(14) artistic (vidagdha)
(15) extremely clever (catur)
(16) expert (daksa)
(17) grateful (krtajna)
(18) firmly determined (sudrdha vrata)
(19) an expert judge of time and circumstances (des-kal-patrajna)
(20) sees and speaks on the authority of Vedas, or scriptures (sastrajna)
(21) pure (suci)
(22) self-controlled (vasi)
(23) steadfast (sthir)
(24) forbearing (damanasil)
(25) forgiving (ksamasil)
(26) grave (gambhir)
(27) self-satisfied (dhrtiman)
(28) possessing equilibrium (samadarsan)
(29) magnanimous (vadanya)
(30) religious (dharmik)
(31) heroic (sura)
(32) compassionate (karun)
(33) respectful (manada)
(34) gentle (daksin)
(35) liberal (vinayi)
(36) shy (lajjayukta)
(37) protector of surrendered souls (saranagata-palaka)
(38) happy (sukhi)
(39) the well wisher of devotees (bhakta-vandhu)
(40) controlled by love (prema-vasya)
(41) all auspicious (sarva-sukhakari)
(42) most powerful (pratapi)
(43) all-famous (kirtiman)
(44) popular (lokanurakta)
(45) partial to devotees (sadhudiger samasram)
(46) very attractive to all women (nari-manohari)
(47) all worshipable (sarvaradhya)
(48) all opulent (samrddhiman)
(49) all honorable (srestha) and
(50) the supreme controller (aisvarya-yukta)
Besides all of the above-mentioned fifty qualities, Lord
Krsna possesses five more, which are sometimes partially
manifested in the persons of Lord Brahma or Lord Siva. These
transcendental qualities are as follows:
(1) changeless (sarvada svarupa-samprapta)
(2) all-cognizant (sarvajna)
(3) ever fresh (nitya-nutan)
(4) possessing an eternal blissful body(saccidananda-gharibhuta-svarupa)
(5) possessing all mystic perfections (akhila-siddhi-vasakari
ataevsarva siddhi-nisevita). Krsna also possesses five other
qualities, which are manifest in the body of Narayana, and they
are listed as follows.
(1) He has inconceivable potency (avicintya-maha saktitva)
(2) uncountable universes generate from his body (koti-brahmanda vigrahatva)
(3) He is the original source of all incarnations (sakala-avatar-vijatva)
(4) He is the giver of salvation to the enemies whom He kills (hata-satru
sugati-dayakatva)
(5) He is the attractor of liberated souls (atmaramganer akarsakatva)
All these transcendental qualities are manifest wonderfully
in the personal feature of Lord Krsna. Besides these sixty
transcendental qualities, Krsna has four more, which are not
manifest even in the Narayana form of Godhead, what to speak of
the demigods or living entities. They are as follows:
(1) He is the performer of wonderful varieties of pastimes (especially His childhood pastimes) sarva-loker camatkarini-lilar-kallol-samudra),
(2) He is surrounded by devotees endowed with wonderful love of Godhead. (srngara-raser atulya-prema-sobhavisista prema-mandal).
(3) He can attract all living entities all over the universes by playing on His flute (trijagater cittakarsi murati-gita-gan).
(4) He has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.
Adding to the list these four exceptional qualities of Krsna, it is to be understood that the aggregate number of qualities of Krsna is sixty-four.
Aspect Four:
In the preceding three aspects, knowledge about Godhead is
introduced. In the 4th, 5th and 6th aspects, knowledge about
living entities is being narrated. An appraisal of constitutional
position of living entities is contained in the fourth aspect.
The living entity is manifested in different forms just like
lighting up an infinite number of small lamps from the supreme
lamp under the influence of marginal potency of Sri Hari's
subordinate power or energy. Although a living entity is
constitutionally spiritual and is provided with spiritual
propensities, it is very, very infinitesimal and dependent in
nature. Owing to such dependent nature, Krsna-adverseness
develops leading to domination by illusion. The distinction
between Godhead and living entity is that although both of them
are constitutionally situated on the spiritual platform, but by
nature, the one who is the controller and master of illusion
which is serving Him eternally, is the Godhead. One who is
susceptible to domination of illusion, even when in a liberated
position, and is animalcular in form, is a living entity. He
remains free from illusion only when surrendered unto Krsna. A
perfect living entity is characterised with the spiritual
embodiment, and the fifty qualities enumerated hereinbefore are
all in existence in him in drops and particles. All these
qualities are of course spiritual. There should be no existence
of illusory propensities or qualities in a perfect living entity.
Aspect Five:
The living entity is just like a corpuscle in the rays of the
spiritual sun which is Krsna. He is subservient and thus in a
state of being enslaved and subject to mundane earthly enjoyment
because of his infinitesimal form. If subservient to Krsna, he
would have no suffering and could enjoy eternally heightened
bliss. When his desires for sense gratification gradually become
Krsna-averse, he becomes illusioned and starts suffering from
illusory pleasure and pain in this material world, involved in
irresistible cycle of fruitive activities created by illusionary
potency. The cycle of illusory fruitive activities comprises of
virtue and vice, pleasure and pain, as well as high and low
status. Through such a mundane cycle of activities sometimes one
may attain heavenly planets and may also undergo hellish
condition - thus travelling through eighty-four lakhs of species.
Aspect Six:
In spite of the fact that the living entity may become
conditioned through the cycle of illusion, he is but
constitutionally of spiritual potency and thus capable of being
liberated from illusion; he can not of course attain liberation
through any kind of illusory activities.
Accordingly, it is not possible to dispel illusory effect by
dint of any acquired virtue and pious activities. Even if the
conception is developed that I am a living entity and that my
spiritual corpuscular existence and illusion is simply despicable
for me - will not be instrumental in liberating oneself from
illusion through such an awakening of the spirit of gnostic
renunciation.
As soon as the spell of latent and obscure ecstasy of
considering oneself as the servant of Lord Sri Krsna is awakened,
the effective benefit of liberation will be impending. Only upon
such an awakening of one's own disposition that the disposition
of being dominated by illusion starts dispelling in course of
time. Who can awaken one's own disposition which is extremely
obsolescent? This can not be done through any efforts of fruitive
activities, pedantic knowledge and gnostic renunciation.
Accordingly, one whose own disposition is awakened by virtue
of some destiny, may use the benefit of awakening the almost
obsolescent disposition of other living entities through the
force of his association.
In this connection, the instance of two happenings will be
required. One who is desirous of awakening his own true
disposition, attains a little of devotional flavour of seeking
shelter* by virtue of the results of his previous activities of
devotional services offered unto Godhead - and this will be
considered as one of the instances of two happenings required as
mentioned hereinbefore.
The second instance of happening is that he gets an
association with the saintly persons by virtue of the results of
such pious activities. He who has been able to awaken his own
true disposition fortunately by dint of associating himself with
other saintly persons, can only be considered as a saintly person
or sadhu. An ecstacy of devotion is developed through practicing
the chanting of the holy name of Sri Hari and others, under the
powerful effect of association with the saintly persons; by and
by, an awakening of loving and ecstasy is developed. An air of
liberation starts blowing in proportion to the awakening of
loving ecstasy as a concomitant beneficial effect.
*Additional Notes on 'seeking shelter'
(saranapatti-laksana):- 'anukulyasya samkalpah pratikulasya
varjanam, raksisyatiti visvaso goptrtve varanam tatha,
atmaniksepakarpanye sadvidha saranagatih.' The purport is this
-when the living entity comes to realise it definitely that the
illusory world is his prison-house and as such it is despicable
and that all fruitive activities, all speculative knowledge and
opulence or yogic processes relating to renunciation and
emancipation can not firmly bring his own true disposition to
sense, then he takes shelter at the lotus feet of Lord Sri Krsna
as an insignificant soul surrendering unto the supreme will of
Sri Krsna, with full confidence in the fact that Sri Krsna is his
only protection and controller, dispelling all sorts of
distractive activities against the attainment of devotional
services to Sri Krsna. This is the symptom of unalloyed
devotional services to the Supreme Personality of Godhead.
Aspect Seven:
Knowledge of relationship is awakened upon discoursing the
aspects mentioned under 1 to 6 in association with saintly
persons. Classification of knowledge of relationship and will be
attempted under this seventh aspect. An inquisitive living entity
usually wants to know - (1) Who am I? (2) Whom I belong to? (3)
What is my relationship with the universe? Upon discoursing on
these three points elaborately, one observes that oneself as a
living entity is but a corpuscular consciousness and eternal
servant of Lord Sri Krsna, and that this entire cosmos is the
manifestation of the phenomenon of oneness and difference of Sri
Krsna. Sri Krsna is the only relation. Any sort of speculation on
the basis of the so called theory of evolution is redundant and
non-Vedic under the inconceivable potency of Sri Krsna, all
living entities and the entire cosmos are eternally different and
non-different from Him. One's position in this material universe
is thus not of eternal existence; it is just a prison house. From
this understanding develops one's devotion in unflinching
surrender unto Lord Sri Krsna which means a deep confidence is
awakened.
Aspect Eight:
So far, an enlightenment in the understanding of relationship
is thus attained and association with the saintly persons through
singular devotion is elevated to the level of reverence. Now,
deliberating on the matter of how Lord Krsna can be made pleased,
one is inclined to approach and ask a bona fide spiritual master
as to the processes of satisfying Lord Krsna. The spiritual
master, ascertaining one to be really surcharged with the
qualities of reverence, imparts real devotional instruction to
satisfy Lord Krsna. The symptoms of such a qualified person with
reverence are thus quoted - anyabhilasitansunyam
jnanakarmadya-navrtam anukulyena krnanushitan bhaktiruttama.
Chanting the holy names of Lord Sri Krsna and glorification of
His beauty, qualities and pastimes as an embodiment of the
constitutional position of His eternal, blissful and omniscient
entity, if performed through favourable disposition, would be
considered the best type of devotion or the purest form of
devotion.
The practice of devotional processes should be made favorably
disposed to worshiping the Lord, in relation to all sorts of
activities, relationship and mental state of a living entity.
Accordingly, a favourable disposition towards worshiping the Lord
may be considered to lead a life which avoids all sorts of
activities, relationship and mental state averse to worshiping.
In order to achieve such a disposition, one is to practice a
little enthusiastic endeavour. Worshiping is required to be
performed with an effort to awaken the realization of his own
constitutional position of a living entity. The objective will be
to offer the worship in a purified manner. There should be no
other desire excepting a desire to improve upon worshiping.
Accordingly, any desire for sense gratification and liberation
even is required to be renounced altogether.
There should of course be enterprises for acquiring knowledge
and earning money through activities for livelihood, but all such
aspects of activities and knowledge that may usually conceal
unalloyed devotional enterprises should be very carefully
prevented. One should be away from indiscriminatory knowledge of
Brahman and from activities devoid of devotional symptoms.
There are nine processes of devotional service expounded as
hearing the name and glories of the Supreme Personality of
Godhead (sravana), chanting His glories (kirtana), remembering
the Lord (smarana), serving the Lord's feet (paricarya),
worshiping the Deity (arcana), offering obeisances unto the Lord
(vandana), acting as the Lord's servant (dasya), making friends
with the Lord (sakhya) and surrendering oneself fully to the Lord
(atmanivedana).
Again it is prescribed that these processes can be subdivided
into some sixty-four auxiliary processes on the basis of
principle components of devotional enterprise. Amongst these,
some are of regulative principles or characteristics and some are
of prohibitive characteristics or principles.
The regulative characteristics of the auxiliary devotional
processes mainly include five essentials, thus chanting of the
holy name of Hari, residing at the sacred place of Hari,
observing and meditating on the transcendental form and beauty of
Hari, offering services to persons engaged in the service of
Hari, and cultivating the study of the scriptures relating to
devotional service to Hari.
It is extremely essential to abide by the following ten
prohibitive principles, thus - abandoning all offensive
activities, carefully giving up all non-Vaisnava association,
restraining from initiation of many disciples in order to enhance
the vanity as a spiritual master, abandoning the study and
analytic discourse of a number of books, relinquishing all sorts
of distressful and happy emotions arising out of material loss
and gain, declining to be overcome by mourning and deep
attachment, refusing an audition to any censure of Lord Visnu and
Vaisnava persons, rejecting any practice of vulgarity as an
adverse disposition, and refraining from inflicting worries to
any living entity.
Offence are classified in two categories, thus - offenses in
offering serves and offenses in chanting the holy name. The
offenses in offering service to the deity are to be seriously
considered. Every devotee should refrain from the offenses
relating to chanting of the holy name, thus -
(1) censuring any saintly person engaged in chanting the holy name
(2) considering Godhead to be different from His holy name, form, qualities
and pastimes and assuming the existence of different godheads like Siva and others apart from the Supreme Personality of Godhead.
(3) Despising the holy name, scriptural instruction and the spiritual master.
(4) Despising the scriptures meant for glorifying the holy name.
(5) considering the glories of the holy name to be just hymns.
(6) considering the holy name to be speculative.
(7) committing sinful activities by virtue of the holy name.
(8) equating the holy name, which is tantamount to the Supreme Personality
of Godhead as the highest mellow in consciousness, with other forms of
materialistic virtue or auspicious performances.
(9) preaching the holy name to any unqualified disrespectful person.
(10) chanting the holy name to along with the vanity of egotism and sense of
attachment.
These are the ten offenses relating to the holy name of the
Lord. These offenses in holy names are very cruel and merciless,
in as much as these are very difficult to throw off. These can
only be eliminated through the process of constant association
with the saintly persons. Every disciple must be endeavouring to
remain unaffected by these offenses in chanting the holy name,
right from the initiation in the holy name.
Chanting the holy name of the Lord along with His form and
beauty, His qualities and pastimes is the highest level of all
devotional processes. When these devotional services are
practiced strictly in accordance with the scriptures, then it may
be considered to be ritualistic devotion (vaidhi bhakti). Through
constant practicing of such devotional services, an awakening of
devotional ecstasy is attained.
There is another process of devotional performance which is
extraordinary and known as spontaneous devotional service in
which the devotee follows in the footsteps of one of the eternal
associates of Krsna in Vrndavana (raganuga-bhakti). The
spontaneous devotion of the inhabitants of Vrajadham is
substantial and authentic. Some virtuous person may sometime be
inclined to imitate such devotional service, simply out of a
strong temptation. His performances in the devotional service may
be considered as spontaneous devotion. In this consideration,
there is no need for any scriptural reasoning. The only
qualification in it is the urge to offer devotional service.
These two types of devotional services may very well be
classified under the appellative aspect of absolute truth
(abhidheya tattva).
Aspect Nine:
The ninth aspect is the love for Lord Sri Krsna arising out
of need. While practicing devotional processes intently through
all due respect or cultivating faithful replication of the moods
of the inhabitants of Vrajadham, a gradual awakening of Krsna
consciousness is quite evident. At that stage, entire effort may
be rendered ecstatic by way of coinciding the enterprising
practice of ritualistic devotional services with those of
ecstatic mood. That ecstatic mood gradually attains the stage of
living relationship with the Lord in various transcendental
mellows or tastes, viz.,in passive or neutral relationship (santa
rasa), serving relationship (dasya rasa), friendly relationship
(sakya rasa), parental relationship (vatsalya rasa), and conjugal
relationship (madhura rasa).
Passive or neutral relationship (santa rasa) is spirited
while the subject of love is away from Vrajadham, while the
transcendental mellow of serving relationship (dasya rasa) is
projected within Vrajadham. Loving attachment is a sort of highly
ecstatic state of mind, and this is rendered into serving (dasya
rasa) relationship with Lord Krsna as and when conjoined with
intent attachment with Him. An abounding reverence mixed with awe
and submission is present in the state of serving relationship.
Whenever there is an air of unrestrained enjoyment without
reverence or, in other words, a sense of trust and confidence is
awakened, then it is termed as affectionate amorous love (pranay)
and this is considered under the transcendental mellow of
friendly relationship (sakhya rasa).
In case this mellow is admixed enough with tenderness
(sneha), then it may very well be considered as parental
relationship (vatsalya rasa). When all the qualities of parental
relationship become highly coveted, then this relationship is
turned into erotic sentiment and this erotic sentiment is the
highest of all the transcendental mellows.
Enjoyment and appreciation of this relationship can be
experienced only through rendering service to any associates of
Sri Radha-Krsna considering oneself to be submissively protected,
while staying at Vrajadham.
Lord Sri Krsna is eternally full of knowledge (saccit) in His
constitutional form, and the knowledge of eternal bliss
non-different from Him is - Srimati Radhika. The confidantes
(sakhis) of all-blissful Radhika pertain to a particular mood of
Herself, and accordingly, they comprise of an embodiment of
array. In as much as those confidantes are the embodiment of any
array under the superior energy, they are also the manifestation
of the constitutional form of superior energy.
When the requirement of love for Krsna is fulfilled and the
living entity is purified, he is then considered to be one among
the valets of those confidantes and starts enjoying eternal
blissful existence, remaining evercharged with the pleasure of
offering service to Radha Krsna, which state of existence is the
highest requirement of all living entities. This is really an
amazing mood of the knowledge of eternal absolute truth.
There is no existence of such an amazingly blissful mood in
the state of liberation consequent to the annihilation of
indiscriminatory Brahman. As propounded by Sri Rupa Goswami, thus
- 'adau srddha tatah sadhusanga'tha bhajanakriya, tato'anartha
nivrttih syattato nistha rucistatah; athasaktistato bhabastatah
premabhyndancati; sadhakanamayam premnah pradurbhave bhavet
kramah syaddrdheyam ratih premnaprodyan snehah kramadayam;
syaninanah pranayo rago'anurago bhava ityapi; vijamiksuh sa ca
rasah sa gudah khanda eva sah; sa sarkara sita sa ca sa yatha
syat sitotpala'.
In the first stage, there should be respect, then an
association with the saintly persons should develop out of that
respect; then the processes of worshiping will start inspired by
the association of the saintly persons; then there will be
gradual elimination of various unhappy occurrences (anartha) as a
result of devotional processes of worshiping; when a higher taste
and inclination for leading a spiritual life will develop from
the elimination of unhappy occurrences, resulting into a mood of
ecstasy, which will ultimately give rise to the awakening of
divine love. The other name of divine love is erotic sentiment
which becomes crystallised (rati) gradually and is turned into
parental affection, dignity, amorous love, transcendental mellow,
attraction and a heightened mood in the final stage. This process
of the development of spiritual love may very well be compared to
the process of preparing sugarcane into its juice, then turning
it into molasses, then into slices of candy and to sugar, and
finally into alcohol and sweetmeats of various tastes of the
highest degree.
Ten maxims comprise of the valuable instructions Sri Sri
Caitanya Mahaprabhu imparted to Rupa, Sanatana and others. This
treatise is the essence of those Ten Maxims. Anyone aspiring to
be a pure Vaisnava upon accepting the instructions of Sriman
Mahaprabhu, must at first acquire this essence of Ten Maxims. The
spiritual master will show him all the aspects within this
essence in brief. Out of respect and reverence, one may take
shelter at the lotus feet of the spiritual master. From the lotus
feet of the spiritual master, one is elevated to the level of
instruction in worshiping. By way of worshiping, there will be
elimination of unhappy occurrences. But one can attain the stage
of ecstatic mood through intent dedication and sincerity only.
The first aspect of worshiping the Lord is to acquire the Ten
Maxims. Upon imbibing the disciple with the essence of Ten
Maxims, the spiritual master will perform five sacramental
purifications on the disciple.
tapah pundram tatha nama
mantro yagasca pancamah
ami-hi panca samskarah
paramaikantihetavah
The significance of this verse may be put forward in brief,
thus - Whenever there is a little awakening of reverence in the
heart of a disciple, he approaches a genuine spiritual master.
Before coming to the lotus feet of his spiritual master, the
disciple must have undergone a lot of suffering and repentance.
'I have been suffering greatly as fallen in the dreadful ocean of
material existence. Oh protector of the fallen souls! Please
accept me mercifully at your lotus feet considering me as a
dust-particle, because there is none to protect me'- lamenting
thus the disciple falls prostrate at the feet of his spiritual
master. No one unless aggrieved like this is eligible to get
initiated, and the spiritual master makes an assessment of the
prospective disciple by way of putting him through a spell of
feverish activities. Sri Caitanyadev, the most merciful, saviour
in the age of struggle and turmoil, and embodiment of universal
spiritual master, ordered that his disciple's body to be
decorated with sandal paste and other things. First of all, the
prospective repentant devotee should put on symbolic tilak signs
of Hari temples and other auspicious items.
At the time of repentance, these ten maxims should very well
be used as a means to perpetuate such repentance in a prospective
devotee, he should be advised to practice wearing twelve tilaka
signs. This is the occasion when a disciple is said to be newly
born. Hence, he should very well be given a devotional and
spiritual name. It is essential to have a clear understanding of
the self entity and the constitutional form of the self at this
stage. Along with it, he should also be given the mahamantra in
the name of Hare Krsna and His relationship with the living
entity. Upon acquainting the disciple with the substance of the
mahamantra, the spiritual master will then fully pronounce his
disciple with the true significance of relationships with the
Supreme Personality of Godhead.
The five forms of sacramental purification (samskara) will be
the rituals through the process of offering service to the black
goede (salagram) as the symbol of Visnu and to the deities so
that a living entity, now involved in material relationship, may
very well be rendered steadfast in developing true relationship
with the Supreme Personality of Godhead, Lord Sri Krsna.
The process of five sacramental purification (pancam
samskara) is classified into two categories: elementary and
final.
For a person who is already in the state of a loving
relationship with the Godhead, the process of offering service
mentally may be considered tantamount to the act of worshipping.
Srimanmahaprabhu delivered His conclusive advice to Sri
Raghunath Dasa Goswami saying thus:
'gramya katha na sunive
gramya-varta na kahive
bhalo na khaive ar bhalo na parive
amani manada hanya krsna-nam sada lave
vraje Radha-Krsna seva manase karive.'
'One should never listen to any vulgarity, nor converse in a
vulgar dialect. One should not take any delicious foodstuff, nor
use any luxurious clothings. Being respectful even to an
unrespectable person, one should practice chanting the holy name
of Sri Krsna all the time, and practice offering service to Radha
and Krsna in Vrajadham, mentally even.'
In the first three lines of the verse stated above, a clear
instruction is give to a devotee, impregnated with devotional
ecstasy, on the physical aspect of purification. In the
concluding two lines of the said verse, there is the instruction
as to the process of worshipping and offering service to the
Godhead. The manifestation of worshipping is enough in accepting
the holy name of the Supreme Personality of Godhead Sri Krsna for
regular chanting with an attitude of respect to the unrespectable
even.
The process of mental worshiping service to Radha and Krsna
in Vrajadham is the most confidential aspect in this respect.
This service is prescribed for all the eight periods of an entire
day including night, viz., day-break, early morning, forenoon,
afternoon, twilight, evening and night. The spiritual master will
advise the disciple in this matter in accordance with relevant
scriptures. Because, unhappy occurrences can not be prevented
unless the process of worshiping is practiced properly, after
acquiring the essence of Ten Maxims.
The unhappy occurrences are classified in four varieties,
viz., delusion about one's own constitutional position
(svarupabhram), desire for inequitous activities (asat-trsna),
offences (aparadh), and dastardliness (hrdaya-dourvalya).
Forgetting one's own constitutional position, every living
entity has become illusioned under the vanity of some other
position, and as such, this delusion about one's own
constitutional position must, at first, be eliminated.
However, this sort of delusion about one's own constitutional
position may not be eliminated in a day, and as such, it should
be developed through a gradual process of practicing service to
Lord Krsna. The dignity of realization that 'I am servant of Lord
Sri Krsna' is the actual attainment of knowledge in one's own
constitutional position. The practice of offering service to Sri
Krsna together with this kind of dignified realization of
servitude may very well be considered to be the truest form of
offering devotional service to Sri Krsna.
The realization of one's own constitutional position is
awakened under the mercy of the spiritual master. The disciple as
well should be avowedly enthusiastic in realising his own
constitutional position. At the initial age, the more the unhappy
occurrences would start disappearing, the more there will be
disappearance of all subsequent unhappy occurrences, viz., desire
for ineqitous activities (asat-trsna) etc. along with them.
The thirst for property and riches or for worldly pleasures
and enjoyments is considered to be the desire for inequitous
activities (asat-trsna). Heavenly pleasure, sense gratification,
and pleasure from wealth and one's own people, men and money -
are all simply desire for inequitous activities. The more one's
own realization of constitutional position becomes clarified, the
more evidently there must be a detachment from all sorts of
rusticity of sensationalism.
Along with it, one must be intently enthusiastic in avoiding
all offences relating to the holy name (namaparadh). While
chanting the holy name and avoiding such offences, the wealth of
devotional love is soon attained.
Any kind of activity which involves lethargy, yielding to
rustic matters, bewilderment under all sorts of dejection,
distraction from pure devotional service by way of false
arguments, niggardliness in devoting entire vitality in
practicing offer of service to Lord Sri Krsna, repudiating one's
own real position of humble wretchedness through illusion of a
puffed-up vanity owing to nationality, wealth, erudition,
manpower, handsomeness, and strength, steering under the
influence of sinful tendency or advice, carelessness in
purification of dogmatian and bigotry, reluctance to be merciful
owing to anger, illusion, envy, and impatience, false vanity and
egotism of being a vaisnava while nurturing high hopes for
earning fame or reputation through crookedness, and oppression of
other living entities with a desire for achieving sense
gratification, wealth and opulence, as well as women - appears
out of dastardliness alone.
Whoever is contemptuous to these Ten Maxims considering to be
an inference only, will never be able to attain perfection in
offering devotional service to Lord Sri Krsna.
Whenever any prospective venerable disciple approaches the
spiritual master, the disciple should be directed to give intent
perusal to this scripture, before he is initiated into the
process of five sacramental purification (panca samskara) within
the fold of Sri Sri Caitanya community. If this can be properly
effected to, no unqualified person will ever be able to pollute
and tarnish the unblemished image of the community sponsored by
Sri Srimanmahaprabhu. Thus ends the treatise.
