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SRI SRI CAITANYA SIKSAMRTA THE NECTAREAN INSTRUCTIONS OF LORD CAITANYA

6. 12. 2010
SRI SRI CAITANYA SIKSAMRTA THE NECTAREAN INSTRUCTIONS OF LORD CAITANYA BY SRILA BHAKTIVINODA THAKURA CHAPTER ONE PART ONE Obeisances to their Lordships Radha and Krsna. There are countless philosophies, which [although attempting to reach the truth] are all incomplete and mutually conflicting, due to their origin in bewilderment. All these philosophies find their perfection in Krsna bhakti. I begin this book by offering my respects to Sri Krsna Caitanya, the bestower of Krsna bhakti. There are three objects in this universe: the Lord, conscious entities and matter. Matter is that substance without volition; for example, earth, rock, water, fire, air, ether, house, forest, grain, cloth or a body. Men, animals, insects, reptiles are living entities, as they have the power to discern and desire. Of these, man has the greatest power of discernment. For this reason some people call man the master of all living and non-living entities. The Lord is the creator of all living and non-living entities. Since he does not have a material body, we cannot see him. He is the perfect, the complete form of pure consciousness. He is our creator, protector and controller. By His will, we prosper; by His will, we meet with destruction. In His personal form, He is master of Vaikuntha. He is the Lord of all lords. By His command, all the universes move. As the Lord does not have the gross form of material objects, we cannot perceive Him with our senses. In this sense, He is called formless in the Vedas. However, as all objects have their own form, the Lord also has His form. Only material objects have material form. Conscious living entities have a conscious or spiritual form (cetana svarupa). Human beings, though spiritual entities, additionally have a material body. Thus our spiritual form has become hidden within the material form. The Lord is pure consciousness or spirit. That is, he has no form except His spiritual form. This spiritual form is His body. We can see this form only with our pure, spiritual eyes. We cannot see it with material eyes. Many unfortunate people do not believe in God, for their eye of knowledge is closed. Because they cannot see the Lord's form with their material eyes, they say He does not exist. Just as blind men cannot understand the nature of sunlight, atheists cannot believe in the existence of God . Though all men, by their very nature, believe in God, if they learn duplicitous logic through bad association from childhood, they gradually become overcome by that bad influence and disbelieve in the Lord's existence. That of course is their loss; it is no loss for the Lord. One should not think that Vaikuntha is material place. Madras, Bombay, Benares, Calcutta, London, and Paris are examples of material places. To go to those places, one must traverse a great expanse of earth and many countries. Even if one travels by railway or ship, it may take a long time. The material body must be moved. Vaikuntha is not such a place; it has a different nature, transcending the material universes. It is conscious, eternal and faultless. It is not perceived by the eye, nor conceived of by the mind. The Supreme Lord resides in this inconceivable place. If a person is able to please the Lord, he can go there and serve the Lord eternally. What is called happiness in this world is not eternal; it remains for a short time, and then disappears. Everything of this world is filled with suffering. Birth itself is difficult, a cause for sorrow. After birth, we must nourish the body with food. If we have no food, we suffer. There is always some sort of affliction, such excessive heat or cold. To rid ourselves of the suffering we have to undergo bodily suffering to earn money. If we do not build a house we do not have a place to stay. On getting married, we have to raise children. When old age finally approaches, it seems we are left with nothing. Throughout life, we suffer through argument and disagreement with others. There is no such thing as pure happiness in this world. Therefore people accept that happiness is the momentary cessation of grief or want. However, it is very difficult to live in such a world. If one attains the Lord's abode, he does not experience temporary happiness and distress, but rather attains unlimited and eternal joy. To this end, we must try to satisfy the Lord. Man's highest benefit starts when he begins to satisfy the Lord. But man begins this practice only after pure knowledge appears within him. Unfortunately, most people think that they can enjoy the world now and worship the Lord in old age. That, however, is unacceptable, for time is a precious thing . We should begin to practice from the very day that we see its urgency. Man's life is indeed a rare achievement, but it is also insecure, as we cannot say when we will die. Thus we should never think that we should not worship the Lord when we are children. In history we see how Dhruva and Prahlada received the Lord's mercy when they were children. Is there any doubt that any human being, being capacity of doing an activity, cannot, without effort, achieve it? As well, what is practiced from an early age gradually becomes a natural action. Man attempts to please the Lord for four reasons, according to his condition of life: from fear, for satisfying material aspirations, from a sense of duty, and from genuine attraction. Some people are inspired to worship the Lord because of sickness, poverty, fear of hell or fear of death. Others worship the Lord, praying for material happiness, desiring greater material progress. These two types of people, though beginning their worship out of fear or material aspiration, often become attached to pure worship, since worship of the Lord produces genuine joy. Those who worship the Lord out of a feeling of gratitude are those motivated by a sense of duty. Those people who naturally gain satisfaction in worshipping the Lord, without motives of fear, desire or duty, begin their worship with attraction (raga). Raga is defined as the tendency of the mind to become spontaneously attracted to an object immediately on seeing it, without intellectual processing. A person who has developed this quality of attraction in his heart as soon as he thinks of the Lord is worshipping the Lord according to raga. Those who take to worship of the Lord from fear, desire or duty are not on such a pure level . Those who worship the Lord according to raga are real worshippers. The living entity and the Lord have a deep relationship. When raga appears, this relationship becomes manifest. This relationship is eternal no doubt, but for the materially bound up soul it remains hidden. Given the right opportunity, it appears. Just as fire appears by striking a match or a flint, by sadhana or practice, this relationship makes its appearance. Many persons have even achieved this relationship through practice based on fear, desire and duty. Dhruva first worshipped the Lord with a desire for a kingdom, but by sadhana there appeared in his heart attraction, borne of a pure relationship with the Lord. Thereafter he refused to accept the benediction of material happiness. Fear and desire are extremely base. When a devotee's intelligence becomes clear, he gives up fear and desire; duty or gratitude becomes his sole motive. And as long as raga towards the Lord does not appear, the devotee should not give up worship according to duty. From the sense of duty two standards arise: to respect the rules (vidhi) and to avoid breaking the rules (nisedha). These rules for worship of the Lord were established by great devotees long ago and recorded in the scriptures . Following the scriptures and reverence for the rules arises from the sense of duty. On examining the historical records of all types of people around the world, it will be obvious that faith in God is man's common and constant characteristic. Uncivilized forest tribals survive, like animals, on animal flesh, but they also worship the sun, the moon, huge mountains, large rivers and tall trees as their benefactors and controllers. Why do they do this? Though the soul is extremely bound up, his faith in the Lord, his natural quality as spirit soul, will gradually manifest as the degree that the material covering is weakened. However, when man becomes civilized and takes to various types of knowledge and education, his faith becomes more covered due to materialistic logic. Then atheism, or worse, voidism, takes hold of his mind. One should understand that such beliefs are the symptoms of an unhealthy, weak soul. There are three stages between the primitive, uncivilized state of mankind and the devotional state. In these three stages, the diseases of atheism, materialism, skepticism, and voidism afflict many people. Acting as obstacles to their progress, those philosophies bring them to a lamentable state. Of course, not all people will be so afflicted. Those who are infected by the disease become bound up, and do not progress to higher stages of life. The uncivilized tribal, taking advantage of the system of varnasrama and cultivating civilized manners, proper conduct and education, can quickly attain the life of a devotee.This is the natural path of progress for mankind. But if one becomes afflicted by the diseases of materialistic philosophies, he falls into an unnatural state of existence. Though men in various countries, on various continents, have a wide variety of natures, the principal nature is only one. Only the secondary characteristics are many. But though the principal nature is one, there will not be found any two people in the world who have identical secondary qualities. As even twins born of the same womb have some difference in form and quality, one cannot expect that people born in different countries can ever have exactly the same qualities. Different countries have different water, air, mountains, forests, eatables and clothing. Because of this, the people of these places have naturally developed different physiques, complexions, customs, clothing and food. Similarly, the peoples' mentality will differ. And thus various people's ideas of God, though being basically similar, will differ in details. When men in various countries surpass the uncivilized stage and progress to the civilized stage, the scientific stage, the moral stage and the devotional stage, they will develop differences, in language, dress, food, and mentality. This gives rise to difference in the mode of worship of God. Considering the matter objectively, there is no harm in secondary differences. If there is agreement concerning the essential nature of God and His worship, there should be no obstacle in attaining the same result. Thus Mahaprabhu has instructed that we should instruct everyone to worship the pure form of the Lord, but at the same time we should not criticize others' modes of worship. Because of the above reasons, we see the following differences amongst the religions of different countries. 1. difference of teachers or prophets 2. difference in worshipper's mentality and consequent expression of reverence. 3. difference in procedures of worship 4. difference in conceptions of God 5. difference in God's name and statements due to difference in language Thus, people in India give respect to the rsis, in other countries they respect prophets like Mohammed, in other countries they respect Christ, and in other places the inhabitants give respect to various native sages. It is imperative that the people of the country give proper respect to the native saints, but, no one, though he made hold his particular belief to benefit his own progress, should go to other places and preach that what his teachers have taught is superior to all other teachings. This gives no benefit at all to the world. Concerning different expressions of reverence, in India, the worshipper sits on an asana, and after performing nyasa and pranayama he begins his worship. The Muslim faces towards Mecca and worships five times a day by bowing down. The Christian kneels down with folded hands and with humility praises the Lord in either church or house. Each country has its particular rules concerning, proper dress, food, purity and impurity. If one examines the different religions, one will see different rituals. One will also different conceptions concerning the object of worship. Some people, overcome with devotion in their hearts, establish the form of the Lord in their soul, in their mind and finally in the external world. Understanding that the form is non-different from the Lord within, they worship that form. In some religions, because the greater emphasis on logic, the worshipper simply forms a conception of God in the mind, and worships it. They do not accept an external form of God. In reality, however, all these conceptions are forms of the Lord. According to language differences, different religions call God by different names. The religions have different names, and the languages used during worship are also different. Because of these five differences, it is only natural that various religions will appear quite different. However it is improper and detrimental to argue over these differences. If one goes to someone else's place of worship one should think, "The people are worshipping my Lord, but in a different way. Because of my different training, I cannot quite comprehend this system of worship. However, through this experience, I can deepen my appreciation for my own system of worship. The Lord is only one, not two. I offer respect to the form I see here, and pray to the Lord in this new form that he increase my love for the Lord in His accustomed form." Those who do not follow this procedure, but instead criticize other systems of worship and show hatred, violence and envy, are worthless and foolish. The more they indulge in useless quarreling, the more they betray the very goal of their religion. However, one should consider the following point. Though it is worthless to criticize a difference in religious system, if one sees a fault, one should not tolerate it. It is beneficial for the living entities if one attempts to correct the fault in the proper way. Thus Mahabprabhu, in discussing with Buddhists, Jains and impersonalists, led them to the proper path. The devotees of Lord Caitanya should always take the Lord's behavior as the proper example to follow. The devotee does not accept those religions which are filled with atheism, skepticism, materialism, pantheism and impersonalism as real religions. He knows them to be false religions, anti-religious movements, perverted religions, and he understands that their followers are unfortunate. The devotees must try to protect the living entities from these false religions. Pure love is the eternal function of the soul. Though the above mentioned five differences may exist in a religion, the real religion is pure love. This is the final goal of religion. We should not quarrel over external differences. If the goal of a religion is pure love, then all else is adjusted. Atheism, skepticism, polytheism, materialism, pantheism, and impersonalism are, by their very nature, contrary to love. This will be shown later on. Love of Krsna (Krsna prema) is that pure love. The quality of love is that it takes shelter of one entity and takes another as its object. Prema cannot exist without (shelter, or subject) asraya and visaya (object). The shelter of prema is the heart of the soul. The object of prema is Krsna alone. When perfect, pure prema arises, the aspects of the Lord as Brahman, the controller and Narayana ripen into the form of Krsna. On reading this book and understanding the concept of prema, this will be understood. A person who argues just on hearing the name of Krsna is cheated of the truth. Quarreling about names is of no value. The living entity should search out the object indicated by the name. The sweet qualities of Krsna as described in the crown jewel of scriptures, Srimad Bhagavatam, were the personal realization of Vyasadeva through his spiritual vision. Through the instructions of Narada, Vyasadeva obtained devotional trance and saw the form of Krsna. Vyasadeva described tha sweet qualities of Krsna, for he realized that by developing devotion to that form of Krsna the jivas could drive away all forms of lamentation, illusion and fear. On hearing or reading about Krsna and his sweet qualities, the living entities according to their nature understand him in two different ways: understanding through true knowledge, and understanding without knowledge. Even when Krsna is personally present and can be seen with mortal eyes, the two types of people will see in these two different ways. If a person desires to learn more about these two types of perception, he may study the Sat Sandarbhas, Bhagavatamrta and Sri Krsna Samhita under a competent authority. It is impossible to elaborate on this subject here. Briefly realization through true knowledge (vidvat pratiti) may be described as realization under vidya sakti (knowledge potency of the Lord) , and understanding without knowledge (avidvat pratiti) may be described as an understanding of the Lord under ignorance. If Krsna is understood through avidvat pratiti, many controversies arise. If he is understood through vidvat pratiti, there is no place for disagreements. Those interested in spiritual development should immediately obtain vidvat pratiti. What is the point in understanding through avidvat pratiti, falling into argument and confusion, and losing the goal of life. Some idea about vidvat pratiti has been given. Vidvat pratiti is possible for those persons who give up material conceptions and can conceive of spirit. They can then perceive Krsna with their spiritual eyes, hear his pastimes with their spiritual ear, and relish Krsna completely with their spiritual taste buds. Krsna's pastimes are completely non-material. Though Krsna can by his inconceivable potency become the object for the material eye, by nature he is not perceivable by material senses. When Krsna descends and reveals his pastimes to the material senses, only the person with vidvat pratiti attains real contact with the Lord. Normally avidvat pratiti operates. Thus most people understand Krsna as temporary being, with birth, growth and decay. By avidvat pratiti a person thinks that the impersonal state, devoid of qualities, is truth and the personal state of God, with qualities, is material. They conclude that Krsna is material since he has qualities. Understanding the supreme truth is not a matter of mundane logic. How can the limited intellect of man operate in relation to the unlimited Lord? The Supreme Truth can only be understood and relished by the devotional element which is present in the soul. This devotion or bhakti is the preliminary stage of pure love, prema. Vidvat pratiti arises only by Krsna's mercy, for only by Krsna's mercy does the vidya sakti help the jivas. Of all the conceptions of God existing in the world, the form of Krsna is the most suitable for developing pure love. The conception of Allah in the Koran is not suitable for developing pure love. Even the Lord's dear prophet could not see Allah's form, for though the Lord is friendly, He remains at a distance from the worshipper due to the conception of God as master. The god in the Christian faith is also some distant entity, what to speak of the impersonal Brahman. Even Narayana is not the form by which the soul can easily obtain pure love. Krsna alone, who resides in the spiritual abode of Vraja, is the object of pure love. The abode of Krsna is full of bliss. Though majesty also resides there in fullness, it does not predominate; rather sweetness and eternal bliss predominate. His wealth is its fruit, flowers and twigs. His citizens are the cows. His friends are the cowherd boys and his associates are the gopis. His food is butter, yogurt and milk. All the groves and forests are filled with love of Krsna. The Yamuna River is engages in Krsna's service. Everything in nature serves Him. Though elsewhere he is worshipped and revered by all as the Supreme Lord, here, as the life of all the inhabitants, he sometime descends to the worshipper's level and sometimes becomes his subordinate. If it were not like this, could the lowly living entity have a relation of love with God? Can the Lord, who is filled with the highest sport, endowed with free will, and eager for the love of the soul, hanker for man's offering of worship or feel genuinely satisfied with it? Krsna, the reservoir of sweet pastimes, thus covers his majestic aspect with sweetness, accepts equality with or subordination to qualified souls in transcendental Vrndavana, and feels bliss. Can anyone who accepts pure love or prema as the highest goal accept anyone other than Krsna as the object of love? Though different languages may not use the same words to describe Krsna, Vrndavana, the gopas and gopis, the cows, Yamuna and the kadamba trees, those persons interested in pure love must accept the name, place, form and pastimes in some form , using some words. Thus Krsna alone is the object of pure love. Until pure attraction arises in the heart of the living entity, the devotee with a sense of duty must carefully cultivate Krsna consciousness by practicing the primary and secondary rules of bhakti. One will see that there are two ways of cultivating Krsna consciousness: through rule(vidhi) and through attraction (raga). Attraction (raga) is rare. When raga develops, the path of vidhi loses its effectiveness. But as long as raga does not develop, one must take shelter of vidhi. This is imperative for man. Therefore, scriptures outline these two paths. The path of raga is extremely independent or individualistic; there are no set rules. Only those who are most advanced and fortunate can practice raga. Therefore only the rules for the path of vidhi have been systematically presented in the scriptures. Those who unfortunately do not believe in God, also formulate rules for maintaining their life. These rules are called morality. Those moral codes which do not include thought of God, cannot accomplish any good for mankind, even though presented skillfully. Such morality is materialistic. Moral codes which express belief in God and oblige service to Him are fit for mankind. Rules are of two types: primary and secondary. Those rules which directly lead us to serving and satisfying the Lord are called primary rules. Those rules of life which indirectly support that goal are called secondary. This will become clear by giving an example. Taking an early morning bath is a rule. By doing this, the body becomes fresh and disease free, and the mind as well becomes steady. If the mind is steady, one can worship the Lord properly. Here, the goal, worship of the Lord, is not the immediate intention of the bath. The bath's direct result is bodily comfort. If bodily comfort is accepted as the final goal of the bath, then worship of the Lord is not achieved at all. There are many possible intervening results between bathing and worshipping God. With such intervening agents there is possibility of obstruction. The direct result of the primary rules is worship of the Lord. There is no intervening results between the rule and worship of the Lord. Chanting the Lord's name and hearing about Him are two primary rules, because their direct result is worship of the Lord. Though we must always observe the primary rules, if we do not observe the secondary rules, we cannot maintain the body properly, nor our life. If we cannot maintain our life, how can we follow the primary rules of devotional service? The secondary rules are the ornament of man's life. Material education, technology, industry, civilization, order, perseverance, bodily, mental and social rules are accepted, in that they may be used to bring mankind to serve the feet of the Lord sincerely. Being servants of the primary rules, by the Lord's grace, they make the life of mankind blissful both during practice and perfection. Though there are many types of life-primitive life, civilized life, life equipped with material sciences, atheistic moral life, theistic moral life, life endowed with vaidhi bhakti, and life endowed with prema bhakti, real life of man begins with theistic moral life. Without belief in God, human life is no better than that of an animal, no matter how much civilized or advanced in scientific knowledge or moral principles it may be. Real human life operates when a person accepts the rules and prohibitions of theistic moral life. Thus in this book the discussion begins from this stage of life. Civility, morality and material science are considered as ornaments to this life. How the theistic moral life culminates in devotional life will be discussed in this book. The real life of the living entity is called jaiva dharma, the souls inherent nature. For the human being, jaiva dharma is called manava dharma. Man's dharma is of two types: secondary and primary, or incidental and inherent. Secondary or incidental dharma takes shelter of matter, material qualities and material relations. The primary dharma takes shelter of the pure soul. The primary dharma is the real dharma of the soul. The secondary dharma is of no value, being the transformation of the primary dharma under the influence of material qualities. When the material qualities are removed the dharma of the soul exists purely as the primary dharma. Secondary dharma is also called conditioned dharma. When the material conditions are removed, primary dharma remains. Secondary rules and prohibitions, piety and avoidance of sins are included in the secondary dharma. The secondary dharma does not leave the soul but matures into the primary dharma when the jiva is freed from the material modes. The secondary dharma appears in the conditioned state by an unnatural transformation of the primary dharma. By a positive transformation of the secondary dharma the primary dharma appears again. After examining the secondary rules and prohibitions, the primary rules and prohibitions and finally the perfected stage of the jiva, prema bhakti, will be discussed. In this first section the words "Lord", "God" and "Krsna" have all been used. The reader should not think that these words refer to separate entities. Krsna is the only form, the only object of worship by the soul. Krsna is the complete revelation of sweetness in God. When we consider Krsna in relation to other objects and need to emphasize his lordship, we use the word "Lord." That is why in the beginning the word "Lord" was used instead of Krsna. Lordship is nothing more than the natural control that Krsna displays towards the objects of his creation. In enumerating, the objects of existence, the word "Lord" is thus used: cit (conscious entity), acit (matter) and isvara (Lord, controller of both). By chance, two birds have made a nest together in the same tree. The two birds are friends and re of a similar nature. One of them, however, is eating the fruits of the tree, whereas the other, who does not eat the fruits, is in a superior position due to His potency. S.B.11.11.6 The Supreme Personality of Godhead, expanding His own potency, maya sakti, created innumerable species of life to house the conditioned souls. Yet by creating the forms of trees, reptiles, animals, birds, snakes and so on, the Lord was not satisfied within His heart. Then He created human life, which offers the conditioned soul sufficient intelligence to perceive the Absolute Truth and became pleased. S.B.11.9.28 The Supreme Personality of Godhead is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Personality of Godhead to be the Supreme. S.B.11.3.35 I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane. Brahma Samhita 5.32 I worship Govinda the primeval Lord, who is Syamasundara, Krsna himself with inconceivable innumerable attributes, whom the pure devotes see in their heart of hearts with the eye of devotion tinged with the salve of love. B.S.5.38 B.G.16.7-8 I worship that transcendental seat, known as Sveta Dvipa where as loving consorts the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krsna as their only lover; where every tree is a transcendental purpose-tree; where the soil is the purpose-gem, water is nectar, every word is a song; every gait is a dance; the flute is the favorite attendant; effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty; where numberless milch-cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the duration of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world. Brahma Samhita 5.56 One who is sufficiently intelligent should use the human form of body from the very beginning of life--in other words, from the tender age of childhood--to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection. S.B.7.6.1 Therefore, while in material existence, a person fully competent to distinguish wrong from right must endeavor to achieve the highest goal of life as long as the body is stout and strong and is not embarrassed by dwindling. S.B.7.6.5 After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Krsna consciousness is possible only for a human being. S.B.11.9.29 After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Krsna consciousness is possible only for a human being. S.B.11.9.29 Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotee, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kama, artha and moksa. S.B.7.6.25 Religion, economic development and sense gratification--these are described in the Vedas as trivarga, or three ways to salvation. within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material However, I consider surrender to the lotus feet of Lord Visnu to be transcendental. S.B.7.6.26 The gopis by their lusty desires, Kamsa by his fear, Sisupala and other kings by envy, the Yadus by their familial relationship with Krsna, you Pandavas by your great affection for Krsna, and we, the general devotees by our devotional service, have obtained the mercy of Krsna. S.B. 7.1.31 There are two processes of practical devotional service. one is regulative devotional service, and the other is spontaneous devotional service. Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhi bhakti. C.C.Madhya 22.108-109 Krsna has many types of devotees--some are servants, some are friends, some are parents, and some are conjugal lovers. Those who are situated in one of these attitudes of spontaneous love according to their choice are considered to be on the path of spontaneous loving service. C.C.Madhya 22.161 Devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time. S.B.3.25.38 By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religious principles enunciated in the Vedas. Lord Brahma spoke this Vedic The devotee should not worship demigods, nor should he disrespect them. Similarly, the devotee should not study or criticize other scriptures. C.C.Madhya 22.116 One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead. At the same time, one should avoid blaspheming other scriptures. S.B. 11 3.26 A twice-born person should worship Me, his worshipable Lord, without duplicity, offering appropriate paraphernalia in living devotion to My Deity form or to a form of Me appearing upon the ground, in fire, in the sun, in water or within the worshiper's own heart. ...The Deity form of the Lord is said to appear in eight varieties--stone, wood, metal, earth, paint, sand, the mind or jewels. S.B. 11.27.9,12 The Lord of Laksmi, the Lord of Sita, is not different from the Supersoul. Therefore I worship the lotus-eyed rama as my very life. (statement of Hanuman) There are five branches of irreligion, appropriately known as irreligion, religious principles for which one is unfit, pretentious religion, analogical religion, and cheating religion. One who is aware of real religious life must abandon these five as irreligious. Religious principles that obstruct one from following his own religion are called vidharma. Religious principles introduced by others are called para dharma. A new type of religion created by on who is falsely pruned and who opposes the principles of the Vedas is called upadharma. And interpretation by one's jugglery of words is called chala dharma. A pretentious religious system manufactured by one who willfully neglects the prescribed duties of his order of life is called abhasa. But if one performs the prescribed duties of his particular asrama or varna, why are they not sufficient to mitigate all material distresses? S.B.7.15.12-14 The occupational activities a man performs according to his own position are useless labor if they do not provoke attraction for the message of the Personality of Godhead. S.B.1.2.8 Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the five of lamentation, illusion and fearfulness. S.B. 1.7.7 The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. nor can they express such things, neither in their speculations nor in their words. only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Krsna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence. S.B.1.3.37-38 O Uddhava, both knowledge and ignorance, being products of maya, are expansions of My potency. Both knowledge and ignorance are beginningless and perpetually award liberation and bondage to embodied living beings. O most intelligent Uddhava, the living entity, called jiva, is part and parcel of Me, but due to ignorance he has been suffering in material bondage since time immemorial. By knowledge, however, he can be liberated. S.B. 11.11.3-4 B.R.S. 1.11.9 The four principles of advancement in spiritual life--dharma, artha, kama and moksa--all depend on the disposition of the Supreme Personality of Godhead. Therefore, my dear friends, follow in the footsteps of devotees. Without desire, fully depend upon the disposition of the Supreme Lord, worship Him , the Supersoul, in devotional service. S.B.7.7.48 ...You cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show. ...In the same favorable way that one sees himself and takes care of himself, take to devotional service to satisfy the Supreme Personality of Godhead, who is present everywhere as the Supersoul of all living entities. S.B.7.7.51-53 Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing. S.B.3.23.56 Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan. S.B.1.2.11