The Ten Maxims of Sri Krishna Caitanya
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
Notes:
The wisdom
revealed by Sri Gauracandra 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 nothi ng 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 requis ites for wisdom, as revealed by Sri Krsnacaitanya, are presented.
Translation
"I worship
Sri Gauracandra [Lord Caitanya] Who has revealed the path of wisdom. The
Vedic scriptures are the only authority for knowledge of the ninefold
aspects of wisdom, which are (1) Sri Hari is the only source of wisdom;
(2) He is omnipotent; (3) H e is an ocean of bliss; (4) the living entities
are His parts and parcels; (5) some of the living entities are conditioned
by the material nature; (6) other living entities are liberated from material
nature; (7) everything, including the jivas, is one an d different from
Sri Hari; (8) unalloyed devotional service is the only means for the conditioned
souls to go beyond this world of birth and death; (9) love for the Supreme
Lord [prema] is the only goal."
Verse
2
svatahsiddho
vedo haridayita vedhah prabhrtitah
pramanam satpraptam pramiti-visayan tan navavidhan
tatha pratyaksadi-pramiti-sahitam sadhayati nah
na juktistarkakhya pravisati tatha saktirahita
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 maha to bhutasya nisvasitametat'[Rk Veda] 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 Mundak a 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 natur e 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 au thoritive 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 Brahma-sutra (2.1.11) that human
intelligence can never be satisfied through arguments; and as such no
wisdom of spiritual transce ndental truth could be attained by means of
arguments. In Mahabharata (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 t he 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 w ords, 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).
Translation
"The axiomatic
Vedic wisdom revealed to us through disciplic succession from Brahma and
others, blessed by the Supreme Personality of Godhead Sri Hari, is the
most authoratative source of instructions. It is fortified by the nine
prameyas which reveal i n truth the truth. Dry arguments and reason alone
are insufficient for discerning that which is inconceivable, namely transcendental
subject matter. Therefore no such arguments can penetrate into the sprititual
domain."
Verse
3
harisvekam
tattvam vidhisivasuresa-pranamito
yadevedam brahma prakrti-rahitam tattanumahah
paratma tasyamso jagadanugato visvajanakah
sa vai radhakanto navajaladakantiscidudayah
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
complextion is like a newly-formed cloud. He is the spiritually blissful
form of S yamasundara, 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).
Translation
"Sri Hari,
who is worshiped by Brahma, Siva and Indra, is the supreme source of all
knowledge. Impersonal Brahman is the bodily effulgence of the beautiful
Lord Sri Sri Radha-kanta. The creator of the universe Lord Visnu, who
lies on the transcendenta l ocean of milk, is only a plenary portion of
Sri Hari. Sri Hari Himself is none other than our Sri Radha-vallabha,
the lover of Sri Radha. He has a complexion like a newly formed monsoon
cloud, as visualized in our hearts."
Verse
4
parakhyayah
sakteraprthagapi as sve mahimani
sthito jivakhyam svamacidabhihitam tam tripadikam
svatantrecchah saktim sakalavisaye preranaparo
vikaradyaih sunyah paramapurusoayam vijayate
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 marg inal 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 Perso nality Sri Hari
stays as He is).
Although
he is non-different from His imperceptible supreme power, He is an independent
and self-willed entity. The Supreme Personality is eternally in existence
in His own glories. He is deputing His internal, external and marginal
potencies all the time towards different activities in proper ways. Still
He is staying in His full potency and form as an undisturbed entity and
the supreme source of all knowledge."
Verse 5 described
that the Supreme Lord is an ocean of unlimited rasa.
Verse
5
sa
vai hladinyasca pranayavikrteh-hladanarata-
statha samviccakati-prakatita-rahobhava-rasitah
tatha sri sandhinya krtavisada-taddhamamcaye
rasambhodhou magno vrajarasavilasi vijayate
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 samircchakti-prakatita-rahobhava-rasitah
(again th at 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).
Translation
"There are
three manifestations of the spiritual potency - hladini, samvit, and sandhini
(bliss, cognizance and eternal existence). Under the amorous ecstasy of
bliss Sri Krsna is always attracted and under the intimacy of transcendental
cognizance He i s ever satisfied. Manifested throught eternal existence
as in the tranquil dhama of Vrndavana and the like, that veary independent
enjoyer of Vraja, Sri Krsna, is eternally present as deeply engrossed
in the transcendental mellow of spiritual relationshi p. This means that
- these three manifestations, namely, bliss, cognizance and eternal existence
of the spiritual potency are widely well-known. The manifestation of bliss
from the spiritual potency conveys complete transcendental blissful satisfaction
t hrough the daughter of King Vrsabhanu to Sri Krsna. Herself being the
beloved consort of Krsna, she is the source of eight varieties of awareness
manifested in Her eight closest girlfriends in physical forms. 'Priya-sakhi'
(confidential friend), 'narma-s akhi' (intimate friend), 'prana-sakhi'(friend
as dear as life), and 'parama-prestha-sakhi' (most intimate friend) -
these four varieties of service mentality have been manifested by Herself
in Her four classifications of friendship. They are the eternally successful
friends in the transcendental domain of Vraja. The aspect of samvit or
cognizance under spiritual potency has manifested all sorts of relationships
prevalent in Vraja. The aspect of sandhini or eternal existence under
spiritual potency is man ifested throught the existence of the villages,
forests, dwellings, hills, cows and bulls, materials for enjoyment of
Sri Krsna, Sri Radhika and Their friends, Their servants. Lord Sri Krsna
is eternally ecstatic in amorous bliss and is active in transce ndental
cognizance developed throught the aspect of samvit. Cow protection and
the rasa dancing - all are the activities of Krsna developed through the
aspect of samvit or transcendental cognizance of Sri Krsna. Within the
eternal existence of Vraja-dha ma Sri Krsna is eternally engrossed. Vraja-lila-dhama
is the most enjoyable place of all the places of pastimes of Sri Krsna."
Verse 6 describes
the living entities as the Lord's parts and parcels.
Verse
6
sphulinga
rddhagneriva cidanavo jivanicaya
hareh suryasyaivaprthagapi tu tadbhedavisayah
vase maya yasya prakrti-patirevesvara iha
as jivomukto'api prakrtivasa yogyah svagunatah
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 th e 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);
prakrtivasayogy a (susceptible to influence of illusion). [Thus a difference
between Godhead and living entity is ascertained.]
Translation
"Just like
athe sparks coming out of a flaming fire, infinite living entities are
emanating as the transcendental particles of sunlight in the effulgent
rays of Sri Hari, being the transcendental sun Himself. Although non-different
from Sri Hari, all li ving entities have eternally different status. The
eternal difference between the Godhead and the living entity is that the
Supreme Personality of Godhead by dint of His exceptional qualities has
kept the illusory potency eternally subjugated as a servit or, and that
by virtue He is the Supreme Lord of nature, thus to be accepted as Godhead;
whereas one who is susceptible to the influence of illusion simply because
of his material nature, inspite of the fact that he is in a position of
liberation, should be categorized as a living entity."
Verse
7
svaruparthairhinan
nijasukhaparan krsnavimukhan
harermaya dandyan gunanigadhajalaih kalayati
tatha sthulairlingaidvividhavaranaih klesanikarai-
rmmahakarmalanairnayati patitan svarganirayau
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); m ahakarmalanaih
(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).
Translation
"Constitutionally,
a living entity is an obedient servant of Sri Krsna. The illusory potency
enchains with its shackles of modes of goodness, passion and ignorance
all such living entities who are always after sense gratification, deviated
from Krsna con sciousness and thus doomed for chastisement. That illusion
takes them around the heavenly and hellish planets, dragging them through
the bondage of results of fruitive activities full of sufferings, covered
by the gross body with genitals."
Verse
8
yada
bhramam bhramam harirasagalad-vaisnavajanam
kadacit sampasyamstadanugamane syadruciyutah
tada krsna vrttya tyajati sanakairmayaikadasam
svarupam vibhrano vimalarasabhogam sa kurute
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 - yad a (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 gala d-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 (int erest 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 unde r 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).
Translation
"While travelling
through various species of high as well as low grades in this material
world, a living entity, conditioned by illusion, develops a taste for
pursuing the vaisnava way of life, whenever he comes in contact of a vaisnava
person who is abs orbed in the transcendental mellow of Sri Hari; and
his illusory conditioning starts withdrawing itself gradually through
the process of chanting the holy name of Lord Sri Krsna, so that the said
living entity qualifies himself relishing the unalloyed tra nscendental
mellow of devotional service to Lord Sri Krsna while attaining gradually
his constitutional position."
Verse
9
hareh
sakteh sarvam cidacidakhilam syat parinatih
vivarttam no satyam srutimiti viruddham kalimalam
harerbhedabhedou srutivihitatattvam suvimalam
tatah premnah siddhirbhavati nitaram nityavisaye
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 Ha ri); 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 (according ly, 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 ach ieved).
Translation
All the worlds
of spiritual and material entity are manifestations of Sri Krsna's omnipotence;
the Western theory of evolution is not true, this is nothing but a filthy
covering of Kali-yuga and is against Vedic principles; the doctrine of
inconceivable oneness and difference is the only unalloyed source of knowledge,
in as much as, divine love is crystallized as the eternal knowledge all
the time disseminating from the said doctrine of inconceivable oneness
and difference.
Verse
10
srutih
krsnakhyanam smarana-nati-pujavidhiganah
tatha dasyam sakhyam paricaranamapyatmadadanam
navangani sraddha-pavita-hrdayah sadhayati va
vraje sevaluvdho vimalarasabhavam sa labhate
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, offerin
g 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).
Translation
"A devotee
who performs the nine processes of devotional service, namely, hearing
the name and glories of the Supreme Personality of Godhead, chanting His
glories, remembering the Lord, serving the Lord's feet, worshiping the
Deity, offering oveisances u nto the Lord, acting as the Lord's servant,
making friends with the Lord, and surrendering oneself fully to the Lord
- in all sincerity and dedication to offer his services to Vraja-dhama
- ultimately attains unalloyed devotional ecstasy to Krsna."
Verse
11
prabhuh
kah ko jivah kathamidamacidvisvamiti va
vicaryaitanarthan haribhajanakrcchastracaturah
abhedasam dharman sakalamaparadham pariharam
harernamanandam pivati haridaso harijanaih
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 eng aged 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, knowledg e 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 nam e of Sri Hari together with
the devotees of Sri Hari).
Translation
"Who is Krsna?
Who am I as a living entity? What is this spiritual and material world?
These are the basic questions upon which a person engaged in worshiping
Sri Hari and intelligently well-versed in the scriptures, make a justified
assessment and sta rts relishing the holy name of Sri Hari as a servant
of Sri Hari together with the saintly devotees. After relinquishing all
conceptions of non-differentiated Brahman, all pious and impious living
entities and all sorts of offences whatsoever."
Verse
12
samsevya
dasamulam vai hitvaavidyamayam janah
bhavapustim tatha tustim labhate sadhusangatah
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 varie ties 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).
Translation
Through practicising
these ten instructive maxims, a living entity attains eternal bliss and
livng ecstasy together with saintly persons, after eradicating the disease
of nescience."
Affirmation
I offer my
obeisances unto Gouracandra 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 e ffulgence 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 aspect s), 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. O f 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)
(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. Th e 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, ev en 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 he reinbefore 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 w ould 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 irres istible 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 o f 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 b eing 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 sai ntly 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 liberat ion 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 rea lise 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, dispellin
g 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 usua lly 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 serva nt 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 n on-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. Fr om 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 satisf y 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 consi dered 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 ma y 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 o ffer 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 prevent ed. 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 pro hibitive 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, off ering 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 au dition 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 t o 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 w ith 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 consi dered 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 co nsciousness 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 r elationship 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 friend ly 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 ero tic 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 ever-charged
with the pleasure of offer ing 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 p remnaprodyan 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 elimi nation 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, attractio n 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 final ly 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 Mahapra bhu, 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 disci ple 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-p article, 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 dev otee 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 Supr eme 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 S ri 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, af ternoon, 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 off ering 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 ser vice 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 ad vice, 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 crookedne ss, 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 fo ld 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 Sriman Mahaprabhu. Thus ends the treatise.