SRI SRI CAITANYA  SIKSAMRTA

DÄSA  MÜLA TATTVA

Srila Bhaktivinoda Thakura

CHAPTER ONE
By the mercy of Çré Caitanya Mahäprabhu, five hundred years after His appearance, there are many learned people engaged in specialized research and cultivation of knowledge in various parts of the world. The result of their hard efforts, like rays of light, drive out the darkness from the hearts of  those eager for knowledge. The  youth of this country,  obtaining all this material knowledge at universities,  gain an acquaintance with  their way of thinking.   In their extensive studies, many have also studied the works of different preachers of religion in India and elsewhere. They have come to the conclusion that  there is no teacher equal to Çré Caitanya and that there is no religion equal to pure Vaiñëava dharma.  Inspired by this conclusion, thousands of men now desire to know the teachings of Çré Caitanya and the meaning of Vaiñëava dharma. 
 
Wise men have conviction that the religion of humanity cannot be  many.  The eternal religion of mankind cannot be divided  into extremely  opposing  factions. At root, eternal religion must be only one.  Why have many religions then arisen?  The correct answer is that  the religion or dharma of man is one when the soul is in a pure condition. When the soul becomes conditioned, the dharma takes two forms:  conditional and  unconditional. Unconditional dharma does not differ no matter what country it is found in.  When the soul takes on material designation and consequently different place, time and body, due to variety in matter,  conditional dharma makes its appearance in difference countries and at different times. Conditional dharma takes on different forms  and names in different countries. The dharma of the soul becomes unconditioned to the extent that the soul becomes freed from material conceptions.  When the jévas  reach the unconditioned state,  they  have only one dharma.  

Çré Caitanya  taught this eternal dharma to the jévas of this world;  it is  called pure Vaiñëava dharma.  
      mathuräte päthäila rüpa-sanätana 
dui senäpati kaila bhakti-pracäraëa
nityänanda gosäïe päthäila gauòadeçe
tiìho bhakti pracärila açeña-viçeñe
äpani dakñiëa deça karilä gamana
gräme gräme kaila kåñëa-näma-pracäraëa 

Lord Caitanya dispatched the two generals Rüpa Gosvämé and Sanätana Gosvämé to Våndävana to preach the bhakti cult.  As Rüpa Gosvämé and Sanätana Gosvämé were sent toward Mathurä, so  Nityänanda Prabhu was sent to Bengal to preach extensively the revelations of Caitanya Mahäprabhu.  Çré Caitanya Mahäprabhu personally  went to South India, and He broadcast the holy name of Lord Kåñëa in very village and town. 
					C.C.Adi 7, 164-66

Listen to the instruction that the Lord Himself  gave  the world, through  His orders to His commissioned generals: 

ataeva ämi ajïä dilu sabäkäre
yäìhä täìhä prema phala deha' yäre täre

bhärata bhumite haila manuñya janma yära
janma särthaka kari' kara para-upakära

Therefore I order every man within this universe to accept this Kåñëa consciousness movement and distribute it everywhere.   
One who has taken his birth as a human being in the land of India should make his life successful and work for the benefit of all other people. 
				C.C. Adi 9. 36, 41

Is it any surprise then, that a person would give up the teachings of spokesmen of various religions and simply desire to learn the pure Vaiñëava dharma of Çré Caitanya?  It is necessary that we give the teachings of Çré Caitanya to the world at the present time.  

However, taking this opportunity, some unintelligent persons have attempted to mislead the educated people by preaching their own doctrines.   Some people, giving up the correct path, have taken up a speculative path, cheating themselves and the world.  At the moment,. we must therefore, to the best of our ability, make a sincere attempt to help the innocent, educated youth.   In such an auspicious work there are none of the obstacles that arise in selfish acts.   Many people, with motives of self -interest, can take advantage and preach impure doctrines.  However, dear readers, we have no type of self-interest at heart.  We do not desire wealth, fame, surrender, or respect as an äcärya.  We have only the desire to make the people understand and appreciate the teachings of Çré Caitanya - to the extent of our own appreciation-by the mercy of devotees.  

Some time ago I happened to see one new publication called Çré Caitanya Bodhiné.  The authors had vowed to give the pure teachings of Çré Caitanya to the world.    The vow is not bad, but the system they proposed to gather Çré Caitanya' s teachings  is very dangerous.  The authors thought that they could extract the Lord's teachings from the Saàskåt works of the Gosvämés.  They forgot that  the essence of the Gosvämés' works is contained in Çré Caitanya Caritämåta.  It is sufficient to take this work in order to present the teachings of Çré Caitanya to the world.  There is no one as learned as Kaviräja Gosvämé today.  Anyone who thinks that he can extract the essence from the Sanskrit works of the Gosvämés better than Kaviräja Gosvämé is certainly worthless and foolish.   I have firm conviction that by presenting to the world clearly the teachings of Çré Caitanya Caritämåta, nothing else need be known.  However, many topics in Kaviräja's work are described in a cryptic way.  In those places it is best to const the Sandarbhas, Bhakti Rasämåta Sindu and other works of the Gosvämés in order to clarify matters.  The  aim of the Caitanya Bodhiné however was to bypass the superior authority.    In the present work we will reveal the teachings of Çré Caitanya clearly,  based on the statements of  Çré Caitanya Caritämåta.  

I have one request to the readers.   The teachings of Mahäprabhu are a very confidential science.   Without applying proper concentration one cannot understand them.    It is a common practice nowadays to go to sleep after eating while reading a novel.  One cannot read this book in that manner.   These teachings are the esoteric truths of the Vedas and Vedänta sütras.  If one slowly reads these teachings with faith and  concentration while discussing the topics with devotees, the truths will be properly understood.  Therefore give up the bad habit and attentively  study the ten topics presented in this book.

All of  Çré Caitanya's teachings-whatever they it may be-are discussed in terms of three divisions: sambandha, abhidheya and prayojana.      
In teaching Sanätana Gosvämé, Çré Caitanya said:

veda çästre kahe,  sambandha, abhidheya, prayojana
kåñëa, kåñëa-bhakti, prema-tina mahädhana

mukhya gauëa våtti, kiàva anvaya vyatireke
vedera pratijïä kevala kahaye kåñëake

In Vedic literatures, Kåñëa is the central point of attraction, and His service is our activity.  To attain the platform of love of Kåñëa is life's ultimate goal.  Therefore Kåñëa, Kåñëa's service and love of Kåñëa are the three great riches of life. 

When one accepts Vedic literature by interpretation or even by dictionary meaning, directly or indirectly, the ultimate declaration of Vedic knowledge points to Lord Kåñëa. 
						C.C.Madhya 20. 143, 146

The meaning is this.  Vedas are the scriptural authority.  What the Veda states is true.   Any religious person must act according to the instructions of the Vedas.  The ultimate aim of the Vedic literature is to reveal Kåñëa as the only Lord, either by secondary, or indirect interpretation of the statements, or by primary or direct meaning of the statements.   In other words, if one examines the sambandha or principle of relationships described in the Vedas, one will find no one except Kåñëa.  On considering the abhidheya or process recommended in the Vedas, only devotion to Kåñëa will be found.   In considering the prayojana or goal of the scriptures, only Kåñëa prema will be found.  In order  to discuss in detail the sambandha, abhidheya and prayojana, the ten conclusions taught by Çré Caitanya will first be presented in the form of one verse, and later, each topic will be discussed separately in detail. 

ämnäyaù präha tattvaà harim iha paramaà sarva-çaktim rasäbdhià
tad bhinnäàsäàç ca jévän prakåti-kavalitän tad- vimuktäàç ca bhävät
bhedäbedha-prakäçaà sakalam api hareù sädhanaà çuddha-bhaktià
sädhyaà tat-prétim evety upadiçati janän gaura-candraù svayaà saù

The Supreme Lord Gaura Candra has taught ten principles to the jévas.:
1. The statements of ämnäya are the chief proof.   By these statements the following nine topics are taught.
2. Kåñëa is the Supreme Absolute Truth.
3. Kåñëa is endowed with  all energies.
4. Kåñëa is the ocean of rasa.
5. The jévas are all separated parts of the Lord.
6.  In  bound state the  jévas are under the influence of matter, due to their taöastha nature.
7. In the liberated  state the  jévas are free from the influence of matter, due to their taöastha nature.
8. The jévas and the material world are both different from and identical to the Lord.
9. Pure devotion is the practice of the jévas.
10. Pure love of Kåñëa is the goal. 

The  first topic concerns the nature of  proof (pramäëa).  The next seven topics concern the sambandha which is ascertained in the Vedas. The ninth topic concerns the abhidheya or means.  The tenth topic concerns the goal or prayojana.  If the topics are divided into two groups -  source of knowledge (pramäëa) and  what is proven  by the source of knowledge (prameya),  the first topic is pramäëa and the rest are prameya.  Among the  sambandha topics the first  three define Kåñëa and the next three define the jéva.  The seventh sambandha topic deals with the relation between the jéva and Kåñëa, inconceivable difference and non-difference.  Please concentrate on each of these topics as they are discussed.
Chapter Two

ämnäya Väkya is the final proof

What is the meaning of ämnäya väkya (authoritative statement or knowledge)?  Concerning this, there is the following kärikä (verse):

ämnäyah çrutayaù säksäd brahma-vidyeti viçrutaù
guru-paramparä präptäù viçva kartuù hi brahmaëaù

Ämnäya refers to the scriptures called brahma vidyä or knowledge of brahman originating from Brahmä, the creator of the universe and passed down by disciplic succession. 

That the knowledge was passed down from Brahmä is stated in Muëòaka Upaniñad.

brahmä devänäm prathamaù sambabhüva viçvasya kartä bhuvanasya goptä
sa brahma-vidyäà sarva-vidyä-pratiñöhäm atharväya  jyeñöha-puträya präha

yenäkñaraà puruñaà veda satyaà proväca täà tattvato brahma-vidyäm 

Brahmä, the creator of the universe and protector of the worlds, the first among the devatäs,  taught brahma vidyä, the basis of all knowledge, to his eldest son Atharva. 

He taught that knowledge by which the indestructible Supreme Person can be known in his true form
Muëòaka Upaniñad 1.1.1, 1.2.13

Båhadäraëyaka Upaniñad says:

asya mahato bhütasya niùçvasitam etad ågvedo yajur vedaù säma vedätharväìgirasa itihäsaù puräëaà vidyä upaniñadaù ñlokäù süträëy anuvyäkhyänäni sarväëi niùçvasitäni

From the Supreme Person's breath came the four Vedas,  the histories, the Puräëas, the Upaniñads, the verses and Sütras and all the anuvyäkhyäs (commentaries).  

The word "histories" refers to Rämäyaëa and Mahäbhärat and other similar works.  The word "puräëas" refers to the eighteen major Puräëas of which Çrémad Bhägavatam is supreme, and eighteen secondary puräëas (upapuräëas). Upaniñads refers to the eleven Upaniñads such as Éça, Kena, Kaöha, and Praçna.  "Verses" refers to the collection of verses in meters such as anustup composed by åsis.   "Sütra" refers to the concise statements which explain the meaning of the Vedas, written by major teachers.   Anuvyäkhyä refers to commentaries on the sütras written by great teachers.  All of these are called ämnäya. The primary meaning of ämnäya is Veda.1 

Caitanya Caritämåta also accepts the authority of the Vedas.  

svataù pramäëa veda- pramäëa-siromaëi
lakñaëä haite  svataù pramäëatä häni

The self-evident Vedic literatures are the highest evidence of all, but if these literatures are interpreted, their self-evident nature is lost. 
C.C. Adi 7, 139

pramäëera madhye çruti pramäëa pradhäna
çruti ye mukhyärtha kahe sei se pramäëa

svataù pramäëa veda  yei satya kahe
lakñaëä karile svataù pramäëya häni haye

Although there is other evidence, the evidence given in the Vedic version must be taken as foremost.  Vedic versions understood directly are first-class evidence.

The Vedic statements are self-evident.  Whatever is stated there must be accepted.  If we interpret according to our own imagination, the authority of the Vedas is immediately lost. 
			C.C.Madhya 6, 135, 137 

 The works of the Gosvämés such as the Sandarbhas and Caitanya Caritämåta of Kåñëa das Kaviräja are included among the anuvyäkhyäs.    Therefore Vedas, Puräëas, histories, Upaniñads, Vedänta Sütras, the commentaries by the Vaiñëava äcäryas are all  considered  authoritative knowledge.  These sources of authoritative knowledge are glorified in the Bhägavatam. 

kälena nañöa pralaye vänéyaà veda saàjïitä
mayädau brahmaëe proktä yasyäà dharmo mad ätmäkaù
tena proktä svaputräya manave

yäbhir bhütani bhidyante bhütänäà patayas tathä

evaà prakåti-vaicitryäd bidyante matayo nåëäm
pärasparyeëa keñäàcit päñaëòa-matayo'pare

( Çré Kåñëa speaks to Uddhava)
I first recited the Vedic message to Lord Brahmä, telling him about the ultimate path of pure devotion.  That message is eternal.  At the time of devastation,  it disappears and at the time of creation I explain it  clearly to Lord Brahmä.    Brahmä spoke this knowledge to his son Manu and others.  Thereafter, the devatäs, åsis, and mankind all received this knowledge.    The living entities and their lords are all different, receiving natures according to the three modes,  goodness, passion and ignorance.  According to these different natures, various philosophies have been produced by various interpretation of the meaning.  O Uddhava, those who received the actual statements of the Vedas through guru paramparä anuvyäkhyä  (explanations) from Brahmä have the real truth.   All others philosophies have become the servants of various offensive teachings.
                                                                                S.B.11.14.3,7,82 

Here it is clearly understood that the Brahmä sampradäya has existed from  the time of creation.  In this Brahmä sampradäya, the pure message of the Vedas has come down through the guru paramparä and  has preserved the real teachings of bhagavat dharma.  Thus these teachings are called ämnäya  (ä  + mnä (to remember)+ ya:   that which is learned by passing down)   Those who do not accept the brahma sampradäya which is shown to be authoritative by such statements as  "Brahmä, the lord of the universe, is the first student of Näräyaëa, Lord of  Vaikuëöha"3  are called  preachers of  irrelevant philosophy (pasanda mata) by Kåñëa.   Though a person accepts the teachings of Lord Caitanya, if  he cannot accept this paramparä line, is he not most deceptive?   The fortunate people consider this knowledge handed down in paramparä as the best of proofs.  This is Lord Caitanya's first teaching. 4 

In the Tattva Sandarbha (9.10),  Jéva Gosvämé says:

athaivaà çücitänäà çré-kåñëa-väcya-väcakatä-lakñaëa-sambandha-tad-bhajana-lakñana-vidheya-  tat-prema-lakñaëa-prayojanäkhyänäm arthänäà nirëayäya pramäëam tävad vinirëéyate
tatra puruñasya bhramädi-doña-catuñöayatvät sutaräm acintyälaukika-vastu-sparçäyogyatväc ca tat-pratyakñädinyäpi sadoñäni  

tatas täni na pramäëänéty anädi-siddha-sarva- puruña-paramparäsu sarvalaukikälaukika-jïana-nidänatväd apräkåta-vacana-lakñano veda eväsmäkaà sarvätéta- sarväçraya- sarväcintyaçcarya-svabhävaà vastu vividiñatäm pramäëam

I have just mentioned sambandha, abhidheya and prayojana.  In order to explain the meaning of these terms, I first will define the nature of authoritative proof.  Mankind is by nature afflicted with the four defects  (bhrama  etc.)  and therefore cannot understand inconceivable I,  non-material matters.  Direct sense perception will always be faulty, and therefore sense perception, inference and other normal means of knowledge cannot be considered as authoritative means of knowledge. The only means of knowledge (pramäëa) for persons desiring knowledge of the ultimate  supreme object, the ultimate shelter, the inconceivable,  endowed with the most remarkable nature, is the Veda.  The Veda is perfect knowledge concerning both material and spiritual topics, handed down through a paramparä of realized persons.  

Having established the authority of the Vedic knowledge, Jéva Gosvämé then shows how the Puräëas contain the same  message as the Vedas, and establishes the Çrémad Bhägavatam as the best of all pramäëas.  The same qualities which make Çrémad Bhägavatam the best of all knowledge are present in the words of  Brahmä, Närada,Vyäsa, Çukadeva, and in the writings of Madhväcärya  and his followers Vijayadvaja, Brahmatértha and Vyäsatértha.  

By all these statements, it is evident that the Brahma sampradäya is the sampradäya of Lord Caitanya and his followers.   Ascertaining this, Kavikarëapüra has written the sequence of the paramparä in his work Gaura Ganodeña Dépika.  The Vedänta Sütra commentator Baladeva Vidyäbhüñaëa also confirms this paramparä line.    Anyone who does not accept this paramparä is without doubt the greatest enemy of the followers of  Caitanya Mahäprabhu.
Concerning authoritative knowledge of the Vedas, the following should be especially noted.   The Vedic statements are perfect and self-evident.  There is no need for interpreting an indirect meaning.  The meaning is understood by hearing the words with their  direct meaning.  "The son of Çacé is directly the son of  Nanda."   On hearing these words a person can understand that Lord Caitanya is none other than Kåñëa.  The phrase  "cowherd on the Gaìgä" however makes no sense by taking the direct meaning of the words.  By indirect interpretation one can understand that the phrase means " A cowherd village on the bank of the Gaìgä."  In Vedic statements one should not resort to interpretation unless necessary.    

In the Chändogya Upaniñad it is said, "I surrender to the energy through Çyäma.  I surrender to Çyäma through His energy."   When a sensible meaning can be derived from taking the direct meaning of the words, why should we  infer that the words "çyäma" means "the impersonal Brahman in the heart, " as Saìkaräcärya does? Liberated persons worship the forms of Rädhä and Kåñëa.  This is the real meaning of the statement.  Because of this, in the Caitanya Caritämåta it is stated that by resorting to indirect meanings the value of the Vedas as authority is lost.

There are many varieties of interpretations.  Jagadéça mentions in Çabda Çakti Prakäçika that there are countless types  of  interpretation, such as jahatsvärtha, ajahatsvärtha, nirüòha and adhunikä. 

jahat svärthäjahat svärtha nirüòhädhunikadikäù
lakñaëä vividhas täbhir lakñakaà syäd anekadhä

However, none of these interpretive means can be used to define the nature of  something spiritual.  Rather, in doing so, they give rise to misinterpretation.  Saìkaräcärya argues that direct meaning of words cannot be used in relation to indescribable phenomena; therefore, the indirect interpretation must be used for find the meaning of Vedic statements.   Madhväcärya has objected to this as follows:

näìgikåtäbhidhä yasya lakñaëä tasya no bhavet
nästi grämaù kutaù sémä na putro janakaà vinä 
			
In examining the power of words, it is seen that where direct meaning is not accepted, interpretation also has no place.  Where there exists no village, can one ague about its extent or size?  Where there is no father, can one speak of his son? 
Tattvamuktävalé 22

If the direct meaning is rejected in relation to spiritual matters, then what use is interpretation of the same words, which must depend ultimately upon the direct meaning?    Therefore the intelligent man will reject interpretation and accept the direct connotative power of the words of the scriptures in trying to understand the absolute truth. 

The following kärikä summarizes the point:

ya ädikavaye tene hådä brahma-sanätanaà
sa caitanyaù kalau säksäd amärjét taà mataà çubham
vipralipsä pramädaç ca karaëäpäöavaà bhramaù
manuñänäà vicareñu syäd dhi doña catuñöayam
tad-adhokñaja-tattveñu durniväryaà budhair api
apauruñeya-väkhyäni pramäëaà tatra kevalaà
pratyakñam anumänaà ca tad adhénatayä kvacit

Lord Caitanya, who bestowed the Vedic knowledge unto the heart of Brahmä, has appeared in Kali Yuga in Navadvépa.   .  He has revealed the pure essence of the Vedas, freeing the pure Vedic philosophy from the contamination of Kali Yuga.    The human being in concluding anything must certainly indulge in the four faults of error, omission, limitation and cheating.     In relation to spiritual matters, even the greatest learned men cannot avoid these four defects.    Therefore, in spiritual matters, the only authority is the word of Veda, which has no human author. All other proofs, such as sense perception, inference, simile and tradition, when they are in agreement with the Vedic word, can be useful and relevant.

 1 After showing that the spiritual knowledge comes from Brahmä in succession, Bhaktivinoda shows that not only the Vedas, but Puräëas and 
Chapter Three

Kåñëa is the Absolute Truth

In the Caitanya Caritämåta, there is the following authoritative statement (ämnäya väkya) concerning Kåñëa:
mukhya gauëa våtti kimva anvaya vyatireke
vedera pratijïä kevala kahaye kåñëake

The Vedas sometimes speak directly of Kåñëa, using the primary import of words, and sometimes speak indirectly of Kåñëa, using the secondary import of words.  Sometimes they speak of Kåñëa with affirmative, logical statements and sometimes by negative or contrary expression.  
				C.C.Madhya 10,146
svayam bhagavän kåñëa, kåñëa sarväçraya
parama éçvara kåñëa sarva çästre kaya

The Personality of Godhead Çré Kåñëa is the original primeval Lord, the source of all other expansions.  All the revealed scriptures accept Çré Kåñëa as the Supreme Lord. 

C.C.Adi, 106

advaya jïäna tattva vastu kåñëera svarüpa
brahmä ätmä, bhagavän, tin täìra rüpa

Lord Kåñëa Himself is the one undivided Absolute Truth, the ultimate reality.  He manifests Himself in three features-as Brahman, Paramätmä and Bhagavän.
					
C.C.Adi.2. 65

veda bhagavata upaniñad ägama
pürëa tattva yäìre, kahe, nahi yäìra sama
bhakti yoge bhakta päya yäìra daraçana
sürya tena savigraha dekhe deva gaëa
jïäna yoga märge täìre bhaje yei saba
brahmä ätmä rupe täìre kare anubhäva

The Personality of Godhead is He who is described as the Absolute Whole in the Vedas, Bhägavatam, Upaniñads and other transcendental literatures.  No one is equal to Him.  Through their service, devotees see that Personality of Godhead, just as the denizens of heaven see the personality of the sun. Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramätmä.

C.C.Adi2.24-26 

The Çvetäçvatara Upaniñad says:

eko devo bhagavän  vareëyo yoni svabhävän adhitiñöhaty ekaù 

Bhagavän is worshipable by all.  He is the basis of all entities who take birth.
						S.U. 5.4
In the  Bhägavatam, bhagavän is identified as Kåñëa:

ete cäàça kaläù puàsaù kåñëas tu bhagavän svayam

All the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead. 
				S.B. 1.3.28
In the Bhagavat Gétä, Kåñëa says:
mattaù parataraà nänyat kiïcid asti dhanaïjaya

O conqueror of wealth, there is no Truth superior to Me.  
				B.G.7.7

vedaiç ca sarvair aham eva vedyaù  

By all the Vedas am I to be known.
				B.G.15.15
In the Gopäla Täpané Upaniñad it is said:
tasmät kåñëa eva paro devas taà dhyäyet
taà raset taà bhajet taà yajet
eko vaçé sarvagaù kåñëa éòya
ekopi san bahudhä yo vibhäti
taà péöhastham ye tu bhajanti dhéräs 
teñäm sukhaà çäçvataà netareñam

Therefore Kåñëa is the supreme Lord.  One should meditate on Him, chant His name, worship Him and make offerings to Him. All pervading and controlling all, he is to be worshipped.  Though he is one, he appears in many forms such as Kurma, Matsya, Väsudeva and Saëkarñaëa.  Those wise persons who worship this form situated on his piöha attain eternal happiness.  Others, worshipping Brahman or Paramätmä, cannot attain happiness.
				G.T. Pürva Täpané, 21   
There is a kärikä in this regard:

kåñëäàñaù paramätmä vai brahma taj jyotir eva ca
paravyomadhipas tasyaiçvarya mürtir na saàçayaù 

Kåñëa is the only Lord.  Paramätmä is his part and Brahman is his light.  Näräyaëa in Vaikuëöha is a lordly manifestation of Kåñëa.  

There is no doubt about this, since the Vedas and other scriptures clearly show this.  Taittiréya Upaniñad says:
satyaà jïänam anantaà brahmä  yo veda nihitaà guhäyäà parame vyoman so'çnute sarvän kämän saha brahmaëä vipaçcitä
Brahman is eternal, conscious, and infinite.  He is situated in the heart as paramätmä and in Vaikuëöha as Näräyaëa.  Whoever knows the vipaçcit brahman attains auspicious qualities similar to the Lord's.
				Taittiréya Upaniñad. 2.1
Here, the expression vipaçcit brahman means Kåñëa.   Çrémad Bhägavatam also uses the world "brahman" to indicate Kåñëa, as in the following  words:   güòham paraà brahma manuñya liìgaà yaà mitram paramänandaà pürëam brahmä sanätanam  
Viñëu Puräëa also uses the word Brahman to mean Kåñëa:  
yaträvatérëaà kåñëäkhyaà paraà brahmä naräkåtim
Where the supreme brahman called Kåñëa appeared in human-like form
Gétä says  brahmaëo hi  pratiñöhäham,  I am the basis of brahman. 
By these authoritative statements and many thousands more, para brahmä or vipaçcit brahman is equated with Kåñëa.   The meaning of vipaçcit is "wise" (indicating brahman with quality).   It ranks important among the sixty-four qualities of Kåñëa.  
The qualities of Kåñëa are as follows:

1.	soft-limbed
2.	endowed with all auspicious bodily characteristics
3.	beautiful
4.	very effulgent
5.	strong
6.	in the prime of youth 
7.	able to speak all sorts of languages
8.	truthful
9.	speaks in a pleasing manner
10.	eloquent
11.	learned
12.	intelligent
13.	genius
14.	clever in rasa
15.	cunning
16.	skilful
17.	grateful
18.	determined in vows
19.	acts according to time, place and person
20.	sees through the eyes of scripture
21.	clean
22.	sense controlled
23.	steady
24.	mild
25.	forgiving
26.	grave
27.	patient
28.	equal to all
29.	generous
30.	righteous
31.	brave
32.	merciful
33.	respectful
34.	straightforward
35.	courteous
36.	bashful
37.	protector of those surrendered to him
38.	happy
39.	friend of his devotee
40.	controlled by prema
41.	makes everyone happy
42.	dignified
43.	famous
44.	attractive to all
45.	refuge of the devotee
46.	attractive to women
47.	worshipable by all
48.	prosperous
49.	the best
50.	endowed with opulences
51.	always situated in his own form
52.	omniscient
53.	ever youthful
54.	form of concentrated eternity, knowledge and bliss
55.	endowed with all mystic powers
56.	endowed with inconceivable energies
57.	shelter of unlimited universes
58.	the origin of all avataras
59.	giver of liberation to even his enemies
60.	attractive to those enjoying the self
61.	ocean of pastimes amazing to all
62.	surrounded by gopis resplendent with unequalled love in srngara rasa
63.	plays the flute which attracts the whole universe
64.	unequalled beauty which astounds all creatures

Among the sixty-four qualities, the first fifty are present in the jévas to a small degree.  All of them are present in Kåñëa to the fullest extent.  The first fifty qualities and the next five qualities are partially present in Lord Çiva and others.  The next five qualities along with the previous fifty-five qualities are present in Näräyaëa, Lord of Vaikuëöha.  Näräyaëa has these sixty qualities in full.  However, these sixty qualities appear in Kåñëa in a more wonderful manner.  In addition, Kåñëa possesses four exceptional qualities: the sweetness of his pastimes, the sweetness of his love, the sweetness of his form and the sweetness of his flute.   No one except Kåñëa has these four qualities.   Therefore the para brahman or vipaçcit brahman, the highest manifestation of truth, should be understood to be Çré Kåñëa.   
When Kåñëa's innumerable qualities are diffused like light rays, that is termed brahman.  Therefore the Vedas, in describing the supreme as satyam jïänam anantam are indicating the effulgent brahman.   The form of the absolute truth in the heart or in the universe is Paramätmä.  The Lord creates all the universes and then enters them by his expansions.  The form of the Lord who enters the universes and the hearts of the jévas is an expansion of Kåñëa, called Paramätmä.  This form is also known by many other names, such as lord, controller, creator, lord of the universe, maintainer, and protector. He also protects the souls in the material world by taking the avatära forms such as Räma and Nåsiàha.  In the spiritual sky, parame vyoma, one of Kåñëa's expansions known as Näräyaëa is present eternally.  
After understanding brahman, paramätmä and the Lord of Vaikuëöha, a truly learned person surrenders to the supreme shelter, fully expert in the affairs of rasa-vipaçcit brahman,  Kåñëa-and enjoys eternally with the Lord, fulfilling his desires in däsya, sakhya, vätsalya, and madhura rasa.  
The Paramätmä expansion of Kåñëa is described in the Bhagavad Gétä.
athavä bahunaitena kià jïätena bhavärjuna
viñöabhyäham idaà kåtsnam ekaàsena sthito jagat

What need is there Arjuna, for all this detailed knowledge?  With a single fragment of Myself, I pervade and support this entire universe. 
B.G.10.42

The brahmajyoti as the bodily effulgence of Kåñëa is described in the Brahmä Samhita.  

yasya prabhä prabhävato jagadaëòa koöi
koöiñv açeña vasudhädi vibhüti bhinnam
tad brahma niñkalam anantam añeñabhütaà
govindam adipuruñaà tam aham bhajämi

I worship Govinda, the primeval Lord, who is endowed with great power.  The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes. 
					BS.5.40

There is a kärikä (to define the form of the Lord):

deha-dehi-bhidä nästi dharma-dharmi-bhidä tathä
çré kåñëa svarüpe pürëo' dvaya-jïänätmäke kila

Unlike the jéva, in Kåñëa there is no difference between himself and his body, between himself and his qualities.  In his spiritual form, his body is his self and his qualities are himself.  Though Kåñëa is situated as one form of medium size, he is also situated everywhere.  
Båhadäraëyaka Upaniñad says:
pürëam adaù pürëam idaà pürëät pürëam udacyate
pürëasya pürëam ädäya pürëam evävaçiñyate

The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself.  Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance. 

Närada Païcarätra says:
nirdoña pürëa guëa grahätmä tantre
niçcetanätmäka-çaréra-guëais ca hénaù
änanda-mätra-kara-päda-mukhodarädiù
sarvatra ca svagata-bheda-vivarjitätmä

The Supreme Lord is endowed with all qualities in perfect, without birth, maintenance and destruction common to material bodies.  His body is conscious, devoid of material qualities, composed of bliss.  His form is devoid of distinctions between of body and possessor of the body, quality and possessor of the quality, devoid of internal difference.  
It has been shown above that Kåñëa, bhagavän, full of eternity knowledge and bliss is the shelter of paramätmä and brahman, and is the Supreme Lord.  Now it is necessary to show how the Vedas indicate Kåñëa by secondary and primary reference (gauëa and mukhya), and by negative and positive statement (vyatireka and anvaya).  

Kåñëa is described by direct abhidhä use of words in the Chändogya Upaniñad: 

çyämäc chavalaà prapadye
çavaläc chyämaà pradadye

In surrendering to çyäma, Kåñëa  I take shelter of the essence of the pleasure potency.  In taking shelter of the pleasure potency, I surrender to Kåñëa.  
				Chändogya Upaniñad  8.13.1

Çavala means the variegated svarüpa çakti of Kåñëa.  The abhidhä våtti  or primary meaning of the word Çyäma is Kåñëa.

In the gveda Samhita and Äraëyopaniñad 5th mantra it is said:

tad viñëoù paramaà padaà sadä paçyanti sürayaù
divéva cakñur ätataà viñëor yat paramaà padam

The wise continuously see the highest form of Viñëu.  This supreme form, perceived with spiritual eyes, is Kåñëa. 

Again in the g Veda it is  said:

apaçyaà gopäm anipadyamäna mä ca parä ca pathibhiç carantam
sa sadhrécéù sa viñucér vasäna avarérvati bhuvaneñv antaù

I saw a cowherd.  He never falls from his position; sometimes he is near, and some times far, wandering on various paths. He is a friend, decorated with a variety of clothes.  He comes again and again to the material world.   
			g Veda 1.22.164 sükta 31 åk

In this Vedic statement Kåñëa's eternal pastimes are directly described.

It is also said:

tä väà västuny uçmasi gamadhyai yatra gavo bhüri såìga ayäsaù
aträha tad urugäyasya viñëoù parama-padam avabhäti bhuri

I desire to go to the houses of Rädhä and Kåñëa, where the cows have big horns and fulfill the desires of the devotees.  This supreme abode of Kåñëa reveals itself completely.
g Veda 1.54 sukta 6 åk

In this Vedic mantra, Kåñëa in Gokula is described very nicely. There are many more direct descriptions of Kåñëa in the Vedas. 

The Çvetäçvatara Upaniñad describes the Lord by figures of speech (lakñaëä våtti).

yasmät paraà näparam asti kiïcid 
yasmän näëéyo na jyäyo'sti kaçcit 
våkña iva stabho divi tiñöhaty ekas 
tenedaà pürëam puruñeëa sarvam   

There is no one greater than Him.  There is no one smaller or lager than Him.  By this person everything becomes complete.
 He is situated firmly like a tree, surrounded by effulgence.
			Çvetäçvatara Upaniñad 3.9

Kaöha Upaniñad says:

agnir yathäiko bhüvanaà praviñöo
rüpaà rüpaà pratirupo babhüva
ekas tathä sarva-bhütäntarätmä
rüpaà rüpaà prati rüpo bahiç ca 

Just as the element fire enters the world and takes the form of many similar fires, the Supreme Lord, the soul of all souls, enters the material world, as many jévas.   
				Kaöha Upaniñad 2.2.9

That which is like the original but dependent is called counter- image or pratibimba.   Though the jéva is an expansion of paramätmä and thus similar, it can never become the original, being situated at a distance from the original. As the sun has particles situated in its external rays, so paramätmä has the jévas as his expansions.

Éçäväsya Upaniñad says:

hiranmayena pätreëa satyasyäpihitaà mukham
tattvaà pusan apävåëu satya dharmäya dåñöaye

O my Lord, sustainer of all that lives, Your real face (form) is covered by Your dazzling effulgence.  Kindly remove that covering and exhibit Yourself to your pure devotee.  
				Éçopaniñad  15

One cannot see the Lord without pure bhakti.  Pure bhakti does not arise without the mercy of the Lord. In this verse the devotee pleads for the Lord's mercy. 

Båhadäraëyaka Upaniñad says:

ayam ätmä sarveñäà bhütänäm madhu ayam ätmä sarveñäm
bhütänäm adhipatiù sarveñäà bhütänäà räjä 

This soul is the honey for all living entities.  He is the Lord of all living entities, the king of all living entities.
Båhadäraëyaka Upaniñad 2.5.14-15

Here the scriptures are hinting at Kåñëa by describing his quality. Kåñëa is described as the sweetness of all living beings, the lord and king.  ätmä here refers to Kåñëa.  This is the usage in the Bhägavatam as well.

kåñëam enam  avehi  tvam ätmänaà  jagad ätmänam

O King, understand that Kåñëa is the soul of all souls of the universe.
   				S.B.10.14.52

Chändogya Upaniñad makes statements of agreement (anvaya) with the above conclusions:

idam asmin brahma-pure daharaà puëòarékaà veçma   

There is a small, lotus-like dwelling place in Brahmä pura. 

This statement directly explains that there is a spiritual realm shaped like a lotus in brahmapura.  This place is also described in the Brahmä Samhita:

sahasra-patraà kamalaà gokuläkhyaà mahat-padam
tat karëikäraà tad-dhäma tad-anantäàça sambhävam

The superexcellant station of Kåñëa, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect. 
B.S. 2

eña ätmä 'pahata-päpä vijaro vimåtyu viçoko vijaghatso'pipäsaù satya-kämah satya-saìkalpaù

That soul is without sin, without old age, without death, without lamentation, without hunger, without thirst, fully truthful and whose wish is always fulfilled.   

sa yadi sakhiloka kämo bhävati saìkalpäd eväsya sakhayaù samuttiñöanti tena sakhilokena sampanno mahéyate 

If he desires friendship, by his wish, friends appear and with them he can obtain satisfaction.									Chändogya Upaniñad 8.1.2-9, 8.2.1

çyämäc chavalaà prapadye çavaläc chyämaà prapadye
I surrender to the energy of  Shyama through çyäma and I surrender to çyäma through his energy. 							Chändogya Upaniñad 8.13.1
				
That supreme place, Gokula, is the shelter of immortality.  The jévas residing there are free of sin, without old age, without death, without lamentation, without hunger or thirst.  Their desires are pure.  All their desires are fulfilled.  The pure soul is endowed with these eight qualities.  There they enjoy the rasas such as fraternity, from which they derive satisfaction and bliss.  They eternally worship çyäma, who is united with his pleasure potency.  

In the above verses the Vedas show by positive statements the eternal abode and pastimes of Kåñëa.

The Vedas indicate Kåñëa by negative or contrary statements (vyatireka) in many places.  Kaöha Upaniñad says:

na tatra süryo bhäti na candra-tärakam
nemä vidyuto bhänti kuto'yam agniù
tam eva bhäntam anubhäti sarvas 
tasya bhäsä sarvam idam vibhäti

Neither sun, moon, stars, lightning, what to speak of fire, can reveal the Supreme.   Rather all the luminary objects, in accordance with the Lord, receive their own existence.  Everything rests on the existence of the Lord.	
				Kaöha Upaniñad. 2.2.15

vedäham etaà puruñaà mahäntam 
äditya varëaà tamasaù parastät
tam eva viditvätimåtyum eti 
nänya-panthä vidyate'yanäya

sarvataù päëi pädaà tat sarvato'kñi çiro mukhaà
sarvataù çrutima†loke sarvam avåty atitiñöhati 

I know that great person as transcendental to the material world, self illuminating like the sun. The jéva, knowing Him, surpasses death.  There is no other path for crossing death.  His hands and feet are spread everywhere.  His eyes, head, mouth and ears are everywhere.  He exists spreading himself in all things. 
  		Çvetäçvatara  Upaniñad 3.8,16

na sandåçe tiñöhati rüpam asya 
na cakñuñä paçyati kaçcanainam
hådä hådi sthaà manasä ya enam 
evaà vidur amåtas te bhävanti

His form is beyond material sense perception.  No one can see Him with material eyes.  Those who, by meditation, know him who is situated in the heart, attain liberation.
			
Çvetäçvatara Upaniñad 4.20
In this manner, the Vedas give abundant descriptions of Kåñëa by figurative  (gauëa) and contrary (vyatireka) statements.   The literal  (mukhya) and supporting (anvaya statements can be recognized as such only by the power of Kåñëa's spiritual energy, or cit çakti.   In the prayers of the personified Vedas in the Bhägavatam, it is said:

jaya jaya jahy ajäm ajita doña-gåbhéta-guëäà
tvam asi yad ätmanä samavaruddha- samasta-bhagaù
agajagad-okasäm akhila-çakty avabodhaka te
kvacit ajayätmanä ca carato'nucaren nigamaù

O Kåñëa, you destroy the energy of mäyä called ajä, which gives rise to the three modes of nature, full of fault.  Through your own energy you are the Lord of all powers.  You awaken all the energy of the moving and non-moving entities.  The Vedas describe you in two ways.  When you operate with mäyä çakti you are described in one way, and when you use your internal energy or ätmä çakti in performing Vraja lélä, you are described in another way.
				SB 10.87.14

This kärikä summarizes the point:
 
brahma-rudra-mahendrädi damane räsa- maëòale
guru-putra-pradänädäv aiçvaryaà yat prakäçitam
nänya-prakäça-bähulye tad-dåñöaà çästra- varëane
ataù kåñëa-päratamyaà svataù siddham satäà mate

One cannot see anywhere in the scriptures acts as glorious as Kåñëa's pastimes, such as his  conquest of Brahmä, Çiva and Indra, the rasa dance, or the bringing together of his guru with his lost  sons.   Therefore the devotees say that Kåñëa's supremacy is self-evident. 

Or as Çvetäçvatara Upaniñad says:

tam éçvaräëäà paramaà maheçvaraà 
taà daivatänäà paramaà ca daivatam
patià paténäà paramaà parastäd 
vidäma devaà bhuvaneñam éòyam

You are the Lord of all other controllers such as Brahmä and Çiva.  You are the Lord of all the devatäs such as Indra.  You are the Lord of all the prajäpatis.   You are superior to the supreme.  We know you as the worshipable Lord, master of all the worlds, and absorbed
 Chapter  Four

Kåñëa is endowed with all energies 
The topic of energy and the possessor of energies has been under discussion for a long time.  Some people say that whatever is seen in the universe is but a manifestation of energy.  They doubt whether there is anything other than energy.  Energy is the revealer of things.  The things themselves cannot be realized but are perceived only through their energy.  Among the examples they give, the following is one. 
Earth has various qualities.  What we call earth is but a collection of those qualities.  One cannot say whether earth exists or not, after taking away the qualities.  Qualities are energy.  Therefore energy is the only principle of existence.  
Others counter this argument by saying that energy has no separate existence; it is an inseparable nature of the object.  What the object reveals is called energy.  
The great devotees have concluded that energy  (quality) is one entity and the possessor of energy (object) is another entity.   Though they are different they are yet inseparable.  Because man's mind is limited, he cannot understand the deep relation between the energy and energetic.  The object and its energy, though distinct, are yet not different.  Difference and non-difference coexist.   This inconceivable different and non-different nature between an object and its energy is described in Caitanya Caritämåta.
rädhä pürëa çakti, kåñëa pürëa çaktimän
dui vastu bheda nahi, çästra paramäëa 
måga mada tä'ra gandha  yaiche aviccheda
agni, jväläte, yaiche kabhu nahi bheda 
rädhä kåñëa aiche sadä ekai svarüpa
lélärasa äsvädite dhare dui rüpa

Çré Rädhä is the full power, and Lord Kåñëa is the possessor of full power.  The two are not different, as evidenced by the revealed scriptures.  They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.  Thus Rädhä and Lord Kåñëa are one, yet they have taken two forms to enjoy the mellows of pastimes.
C.C.Adi,. 4.96-98

This conclusion can be found in the Veda and Vedänta.  In the scriptures the following statement is seen:   
çakti çaktimator abhedaù  
The energy and the energetic are nondifferent.
Actually there is no object except Kåñëa.  For that reason Kåñëa is called advaya or without a second.  Those who are dedicated to brahman or paramätmä, however, cannot easily identify Kåñëa as the supreme object.  Although the object is one only, that one object appears in three different ways according to qualification of the observer of the object.    
Three people may view a mountain from three different angles.  On the north side is mist.  The person viewing from the north side discerns the mountain as a huge peak surrounded by mist.   Bright sunlight is falling on the southern side.  The person who views from the south side sees the mountain as an effulgent rock wall.  The person who views the mountain from the side without any external influences sees the complete mountain clearly; he sees the actual mountain.  In perceiving the absolute truth as well, learned men see the truth differently according to their different points of view.  
Those who cultivate knowledge and try to see the absolute conclude that the absolute truth, which is the opposite of material existence, is devoid of form, change, energy and action.  This they call brahman.   However, they have not discerned the real nature of the ultimate truth.   Those who, using their intelligence, search for the final object, perceive the friend of the soul, paramätmä, endowed with a form and similar in nature to the individual soul.   Those who see the absolute truth by means of bhakti yoga, whose vision is without obstacles, understand the lord as he is, as bhagavän, full of all energies, all sweetness and all opulences. 

näyam ätmä pravacanena labhyo 
na medhayä na bahunä çrutena 
yam evaiña vånute tena labhyas
tasyaiña ätmä vivånute tanuà sväm

One cannot understand the supreme soul by studying the Vedas or by hearing many scriptures or by ones mental energy.   The Lord reveals himself to the person who accepts the Lord as his master.  That person alone attains the Lord.	
				Kaöha Upaniñad 1.2.23

In the Bhägavatam it is written:
athäpi te deva-padämbuja-dvaya-
prasäda leñänugåhéta eva hi
jänäti tattvaà bhagavän mahimnä 
na cänya eko'pi ciraà vicinvan
O Lord, only those who attain a particle of mercy for your lotus feet can understand your glory.  Those who search for you by studying the scriptures using logic cannot understand you at all.									S.B. 10.14.29
Realizations of brahman and paramätmä are covered by mäyä.  Brahman realization has a covering of mäyä by negation, and paramätmä realization has a covering of material energy directly.  When a person is able to see the Lord with uncovered, spiritual eyes, he sees the spiritual form of the Supreme Personality of Godhead. This form is the highest truth, and his energies are his manifestations. If a person realizes the Lord devoid of energies, he has realization of brahman.   Some, according to their inclination, think that this is the final realization.  Actually, realization of bhagavän without energies, without qualities, is brahman; brahman with qualities and energies is bhagavän.  Thus bhagavän is the real truth, brahman is only his impersonal effulgence, and paramätmä is the Lord's expansion who enters into the material universe.   Though he appears to be brahman through the impersonal quest, the Lord is eternally existing in an inconceivable form with qualities, separate from both matter and the living eities.
Therefore Bhägavatam says;

vadanti tat tattva-vidas tattvaà yaj jïänäm advayam
brahmeti paramätmeti bhagavän iti çabdyate

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramätmä or Bhagavän. 
						S.B. 1.2.11

Realization of the Lord without energies is brahman.   Realization of the Lord as a subtle being pervading the material universe is paramätmä.   Realization of the Lord in full with all qualities is bhagavän.  Realization of bhagavän pervaded by majesty is called Näräyaëa, the lord of Lakñmi.  Realization of the Lord pervaded by sweetness is called Kåñëa, the lord of Rädhä.   Kaviräj Gosvämé says "Rädhä is the complete energy, Kåñëa is the complete possessor of energy."  This is the correct understanding. 
Putting aside the realization of brahman and paramätmä as secondary, and covering the majesty of Näräyaëa with sweetness, Kåñëa, endowed with all energies, remains the highest truth. 
Çvetäçvatara Upaniñad says thus:
na tasya käryaà karaëaà ca vidyate  
na tat samaç cäbhyadhikaç ca dåçyate
paräsya çaktir vividhaiva çruyate  
sväbhäviké jïäna-bala-kriyä ca

Kåñëa has no work to perform with material senses, because he has no material body or senses.  His body is a completely spiritual form, and thus is not limited in good qualities like a material body.  Kåñëa, endowed with unlimited wonderful qualities performs eternal pastimes in spiritual Våndävana.   But though he is so, he is still the supreme entity.   No other form is equal to or superior to his form, because his form is the abode of all inconceivable energies.  It is called inconceivable because by limited human intelligence the contradictions cannot be resolved. This inconceivable energy is called the superior energy, para çakti.  Though one, this intrinsic energy takes three forms: jïäna (samvit), bala (sandhiné) and kriyä (hlädiné). 
			Çvetäçvatara Upaniñad 6.8
Thus in the Caitanya Caritämåta it is said:
kåñëera svarüpa ära çakti traya jïäna
yäìra haya, täìra nahi kåñëete ajïäna
cic-chakti svarüpa-çakti antaraìgä-näma
tähära vaibhäva ananta vaikuëöhädi dhäma
mäyä çakti bahiraìgä jagat-käraëa
yähära vaibhäva ananta brahmaëòera gaëa
jéva çakti taöasthäkya nahi yära anta
mukhya tina çakti tära vibheda ananta
ei ta' svarüpa gaëa ära tina çakti
sabära äçraya kåñëa, kåñëe sabära sthiti

One who knows the real feature of Çré Kåñëa and His three different energies cannot remain ignorant about Him.  The cit çakti, which is also called svarüpa çakti or antaraìga çakti, displays many varied manifestations.  It sustains the kingdom of God and its paraphernalia.  The external energy, called mäyä çakti, is the cause of innumerable universes with varied material potencies.  The marginal potency, which is between these two, consists of the numberless living beings.  These are the three principal energies, which have unlimited categories and subdivisions.
C.C.Adi. 2.96,  101-104

kåñëera sväbhävika tina çakti pariëati
cic chakti, jéva çakti ära mäyä çakti

Lord Kåñëa naturally has three enegetic transformations, and these are known as the spiritual potency, the living entity potency and the illusory potency.
 					C.C.Madhya 20, 111

There is a kärikä to elaborate on this:
çaktiù sväbhäviké kåñëe tridaù cety upapadyate
sandhiné tu balaà samvij jïänaà hlädakaré kriyä
çakti-çaktimato bhedo nästéti sära saàgrahaù
tathäpi bheda-vaicitryam acintya-çakti- käryataù
sandhinyä sarvam evaitat näma-rüpa-guëädikam
cin-mäyä-bhedato bhedo viçva-vaikuëöhayoù kila
samvidä dvi-vidhaà jïänaà cin-mäyä bhedataù kramät
cin-mäyä-bhedataù siddhaà hlädinyä dvi- vidhaà sukham
hlädiné çré svarüpä yä saiva priyaìkaré
mahäbhäva-svarüpa sä hlädiné värñabhänavé

In the scriptures, Kåñëa's three intrinsic energies are described as bala (sandhiné), jïäna (samvit) and kriyä (hlädiné).  The energies and the source of the energies are non-different.  This is the conclusion of the scriptures.  However, through the operation of the inconceivable energy of the Lord, variety becomes manifest.  The function of the sandhiné (existence) çakti is manifestation of name, form and qualities of things.  This brings about the material existence through sandhiné's material function and the spiritual existence through its spiritual function.  Jïäna also has two varieties, spiritual and material samvit.  Similarly there are spiritual and material hlädiné energies which give rise to spiritual and material pleasure. The hlädiné çakti is the dear servant of Kåñëa.   She becomes Rädhä, the daughter of Våñabhänu in manifesting mahäbhäva, the highest ecstasy of spiritual love.
Kåñëa has only one intrinsic energy called the superior energy (parä çakti). This energy creates variety in the spiritual world and increases the varieties of bliss.   Though the influence of this energy is infinite, from the point of view of the jéva, it appears to have three functions: as the cit çakti, the jéva çakti and the mäyä çakti.  The influence of the three energies are described in many places in the Vedas.  Çvetäçvatara describes the cit çakti manifestation thus:
åco akñare parame vyoman yasmin devä adhiviçve niñeduù
yas tan na veda kim åca kariñyati ya ittad vidus ta ime samäsate

The verses of the g Veda describe the indestructible spiritual sky, where all the devas reside.  Of what use are the Vedas to a person who does not know this fact?  Those who understand this have been successful.  
					Çvetäçvatara Upaniñad 4.8

There is a kärikä:
viñëu-çaktih parä proktä puräëe vaiñëave tu yä
sä caiväträtmä çaktitve varëitä tattva-nirëaye

The parä çakti described in the Viñëu Puräëa is called the svarüpa çakti in philosophical discussions. 

This is likewise explained in the Çvetäçvatara Upaniñad. 

te dhyäna-yogänugatä apaçyan devätmä-çaktim sva-gunair nigüòäm
yaù käraëäni nikhiläni täni kälätmä-yuktäny adhi tiñöhaty ekaù

The one possessor of energy appears as the controller of all causes, along with the jéva and time. The persons absorbed in yoga meditation have seen this personal energy of the Lord (ätmä çakti) which is surrounded by its expansions
					Çvetäçvatara Upaniñad 1.3   
There is a kärikä concerning the mäyä çakti:
avidyäkarma saàjïä vä vaisëave hy anuvarëyate
mäyäkhyayä ca sä proktä hy ämnäyärtha- vinirëaye

In the Viñëu Puräëa what is called the energy of avidyä karma is called mäyä çakti in the Vedic texts.
Çvetäçvatara Upaniñad 4.8 says:
chandäàsi yajïäù kratavo vratäni 
bhütaà bhavyaà yac ca vedä vadanti
asmän mäyé såjyate viçvam etat 
tasmiàç cänyo mäyayä sanniruddhaù 

Whatever is glorified in the Vedas, such as yajïas, chanting Vedas, açvamedha kratu, vows such as cändräyaëa, is created by the Supreme Person, controller of mäyä.   The jéva is bound by this same mäyä.

Concerning the taöastha çakti, there is a kärikä:

kñetra-jïakhyä ca yä çaktih sä taöasthä nirüpitä
jéva-çaktir iti proktä yayä  jéväç cänekadhä

The energy called ksetra jna mentioned in the Viñëu Puräëa is the taöastha çakti or jéva çakti.  Through this çakti unlimited jévas appear. 
Çvetäçvatara Upaniñad (4.5.) says:
ajäm ekäà lohita-çukla-kåñëäà
vahvéù prajäù såjamänäà sarüpäù
ajo hy eko juñamäno' nuçete
jahaty enäà bhukta-bhogäm ajo'nyaù  

The unborn person, jéva is serving the unborn material nature, which generates numerous material bodies for the living entities and is composed of goodness, passion and ignorance.  The other unborn person, paramätmä, is detached from the enjoyment of material nature.
prakåtià sväm avañöabhya visåjämi punaù punaù
bhüta-grämam imaà  kåtsnam avaçaà prakåter vaçät

The whole cosmic order is under Me. By My will it is manifested again and again, and by My will it is annihilated at the end. 
					B.G.9.8

mayädhyakñeëa prakåtiù süyate sacaräcaram
hetunänena kaunteya jagad viparivartate

This material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings.  By its rule this manifestation is created and annihilated again and again.
						B.G.9.10

bhumir apo'nalo vayuù kham mano buddhir eva ca
ahaìkara itéyaà me bhinna prakåtir añöadhä

apareyam itas tv anyaà prakåtià viddhi me param
jéva-bhütam mahäbäho yayedaà dhäryate jagat
 
Earth, water, fire, air, ether, mind, intelligence and false ego-altogether these eight comprise My separated material energies.  Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.
B.G.7.4-5

Through these three energies, the spiritual world, material world and the jévas make their appearance.   In these three energies, the influence of sandhiné, samvit and hlädiné are present. 
In the realm of cit çakti, the sandhiné gives rise to the qualities, the objects, and all other things which assist in the Lord's pastimes.   Kåñëa's form, name, qualities and pastimes are all due to the sandhiné potency.  By the influence of the samvit çakti on the cit çakti all the spiritual moods arise.   By the hlädiné influence on the cit çakti, prema expands.  
By the influence of the sandhiné on the jéva çakti, the jéva's spiritual existence, name and place appear.   Through the influence of samvit on the jéva çakti the knowledge of God arises.  Through the hlädiné influence the jéva experiences spiritual bliss.   The jéva's experience of bliss of samadhi by practicing astaìga yoga and merging into brahman are also the effects of the samvit on the jéva.   
By the influence of sandhiné on mäyä çakti, the material universe composed of fourteen material planetary systems, the gross and subtle bodies of the jévas and material senses, and the goals of the jévas such as svaga, are manifested.   The material name, form qualities and actions of the conditioned jéva all arise from this.  By the influence of the samvit on the mäyä çakti, the worries, hopes, speculations and thoughts of the conditioned jéva arise. By the influence of hlädiné on the mäyä çakti, gross material bliss and the subtle material happiness of svarga arise. 
One should understand that the sandhiné, samvit and hlädiné manifest their pure, full form in the cit çakti.  In the jéva çakti, these appear in very minute quantity.  In the mäyä çakti these appear in a perverted or shadow form.     For the jéva, the forms manifested in mäyä are detrimental.  In the jéva himself, these three influences are not detrimental but dilute.  Without joining to the hlädiné manifested in the cit çakti, the jéva cannot experience full spiritual bliss.  Such joining cannot be accomplished, except through the mercy of Kåñëa or his devotee.  
On this there is as kärikä:
virodha-bhaïjikä çakti yuktasya saccid ätmänaù
vartante yugapad-dharmäù paraspara-virodhinaù
sarüpatvam arüpatvaà vibhutvaà mürtir eva ca
nirlepatvaà  kåpävatvam ajatvaà jäyamänatä
sarvärädhyatvaà gopatvaà sarva-jïaà nara bhävatä
saviçeñatva-sampattis tathä ca nirviçeñatä
sémävad yukti-yuktänäm aséma-tattva-vastuni
tarko hi viphalas tasmäc chraddhämnäye phala pradä  

Kåñëa has one energy called his inconceivable, contradiction-breaking energy.  By this energy all contradictory qualities become non-contradictory and exist together eternally. Having form yet being formless, having full power, yet taking the limited form of a deity, unaffected by anything, but responsive to his devotees, unborn but taking birth as avatära, all-worshipable but taking the form of a cowherd, omniscient but appearing as a human being, being without quality but full of qualities-all such contradictory qualities  appear in the form of Kåñëa and assist His service to Çré Rädhä, the embodiment of the hlädiné çakti.    Logic and argument are fruitless here.  As man's power of logic is limited, it is of no use in topics which are beyond his limit.  The fortunate person gives up logic and faithfully accepts the words of scripture.   From the seed of faith, the creeper of bhakti develops, and finally the devotee attains the lotus feet of Kåñëa. 

The statements of scripture about the contrary qualities within the Lord are many.     

apäëipädo javano grahétä paçyaty acakñuù sa çånoty akarëaù
sa vetti vedyaà na ca tasyästi vettä tam ähur agryaà puruñaà mahäntam
The Lord has no material hands or feet, yet he accepts things and goes everywhere..  He has no material eyes but sees past, present and future.  He has no ears but hears.  He knows all, but no one knows him.   The learned call him the original Supreme Person.											Çvetäçvatara Upaniñad 3.19

tad ejati tan naijati tad düre tad v antike
tad antarasya sarvasya tad u sarvasyäsya bahyataù
								He is moving and non-moving, far and near. He is within the universe and outside the universe.

saparyagäc chukram akäyam avranam asnäviraà çuddham apäpaviddham
kavir manéñé paribhuù svayaà bhur yathätyato'rthän vyadadhäc chäçvatébhyaù samäbhyaù

Such a person must factually know the greatest of all, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient philosopher who has been fulfilling everyone's desire since time immemorial.
					Éçopaniñad 5, 8

Talavakära Upaniñad 3.6 speaks of his inconceivable power:
tasmai tåëaà nidadhäv etad daheti tad upapreyäya sarva javena tan na çaçäka dagdhum    
sa tata eva nivavåte naitad açakaà vijïätuà yad etad yakñam iti
When the devas became proud after conquering over the demons in battle, the Lord, in order to curb their pride, placed a blade of grass in front of Agni.  Agni approached the blade of grass, but in spite of using all his strength, he could not burn the grass.  Coming before the devas he said, " I cannot comprehend this worshipable Lord."
Chändogya Upaniñad and Gopäla Täpané Upaniñad speaks of his energies and form:

çyämäc cavalaà prapadye 
çamaläc chyämaà prapadye

Through his energy I surrender to Kåñëa. .  Through Kåñëa I surrender to his energy.
					Chändogya Upaniñad 8.13.1

gopaveçaà sat-puëòaréka-nayanaà meghäbhaà vaidyutämbaram
dvibhujaà mauna-mudräöyam vana-mälinam éçvaram

We worship the lord, with dress of a cowherd, lotus like eyes, complexion of a cloud, yellow cloth, two armed, showing the mauna mudra and decorated with a forest garland. 
		Gopäla Täpané Upaniñad: Pürva 13.1

To understand about çaktis of the Lord, the Caitanya Caritämåta should be studied:

kåñëera ananta çakti tä'te tina pradhäna
cic cakti, mäyä çakti, jéva çakti näma
antaraìgä, bahiraìgä, taöastha kahi yä're
antaraìgä svarüpa çakti sabära upare
sac cid änanda maya kåñëera svarüpa
ataeva svarüpa çakti haya tina rüpa
änandäàçe hlädiné, sadaàçe sandhiné
cidaàçe samvit, yä're jïäna kari' mäni
kåñëake ählade ta'te näma ahlädiné
sei çakti dväre sukha äsväde äpani
sukha rüpa kåñëa kare sukha äsvädana
bhakta gaëe sukha dite hlädiné käraëa
hlädinéra sära aàça tä'ra prema näma
änanda cinmaya rasa premera äkhyäna
premera parama sära mahäbhäva jäni
sei mahäbhäva rüpa rädhä öhakuräni

Kåñëa has unlimited potencies, which can be divided into three main parts.  These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.  In other words, these are all potencies of God-internal, external and marginal.  However, the internal potency is the Lord's personal energy and stands over the other two.   Originally Lord Kåñëa is sac cid änanda vigraha, the transcendental form of eternity, bliss and knowledge; there His personal potency, the internal potency, has three different forms.  Hlädiné is His aspect of bliss; sandhiné, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.  The potency called hlädiné give Kåñëa transcendental pleasure.  Through this pleasure potency, Kåñëa personally tastes all spiritual pleasure.  Lord Kåñëa tastes all kinds of transcendental happiness, although He Himself is happiness personified.  The pleasure relished by His pure devotee is also manifest by His pleasure potency.  The mosessential part of this pleasure potency is love of Godhead.  Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.   The essential part of love of Godhead is called mahäbhäva, transcendental ecstasy, and that ecstasy is represented by Srématé Rädhäräni. 
				Madhya 3, 151-160

Through this inconceivable energy, Kåñëa appears in the material world along with his abode and associates.  By his unlimited mercy, the spiritual abode, name, form qualities and pastimes become visible to the conditioned souls.  These things cannot be seen by the material eye, but by the inconceivable energy and Kåñëa's mercy, these become visible to the material eye. Sometimes he also appears in other forms such as Matysa, Kurma, Varäha, Nåsimha, Vämana and Räma and performs his pastimes.  But, it should be noted that Kåñëa is the source of the avataras.  Yet Kåñëa and his expansions are all spiritual.  They are not influenced by the material energy and do not take material bodies.  Occasionally, the Lord may invest a qualified jéva with his energy, appearing as a çakti avesa avatära.
In the Caitanya Caritämåta the avataras are described thus:
präbhäva vaibhäva rüpe dvi vidha prakäça
präbhäva vaibhäva bhede viläsa dvidhäkära
prakäça viläsera ei kaila vivaraëa
sväàçera bheda eve çuna sanätana
saìkarñana matsyädika dui bheda täìra
avatära haya kåñëera ñaò vidha prakära
puruñävatära eka lélävatära ära
guëävatära ära manvantära bhära ära
yugävatära ära çaktyaveça avatära

In his original form, Kåñëa manifests Himself in two features-präbhäva and vaibhäva.  He expands His one original form into many, as He did during the rasa lélä dance. 
				C.C. Madhya 20.167
	
Again the viläsa forms are divided into twofold categories -präbhäva and vaibhäva.  Again the pastimes of these forms are of unlimited variety. 
				C.C. Madhya 20.185
Now please hear about the different personal expansions.  The first personal expansion is Saìkarñaëa, and the others are incarnations like the fish incarnation.  Saìkarñaëa is an expansion of the puruña or Viñëu.  The incarnations such as Matysa, the fish incarnation, appear in different yugas for specific pastimes.  There are six types of incarnations of Kåñëa.  One is the puruña incarnations, and another is the lélä avatäras.  There are incarnations of guëas, incarnations of the Manus, incarnations in different millenniums and incarnations of empowered living entities. 
	C.C.  Madhya 20.243-246

Further descriptions and identity of the avatäras may be obtained by consulting the 20th chapter of Madhya lélä, Caitanya Caritämåta and the Laghu Bhägavatamåta.
Chapter five

Kåñëa the Reservoir of Pleasure

The highest truth, the embodiment of supreme consciousness, is rasa.  If a person cannot realize rasa, he cannot at all realize the supreme truth.   Thus the Taittiréya Upaniñad says:
raso vai saù  
rasaà hy eväyaà labdhvänandé bhävati
ko hy evänyät kaù präëyät
yad eña äkäça änando na syät
eña hy evänandayati 

The supreme truth is rasa.  The jéva becomes blissful on attaining this rasa.  Who would work with body and prana, if this blissful, complete form did not exist.  He gives bliss to all.
					Taitteréya 2.7
Progressing through faith, steadiness, taste, and attachment, when the relationship with Kåñëa matures into rati, it is called sthäyi bhäva.   When this sthäyi bhäva becomes mixed with the ingredients vibhäva, anubhäva, sättvika bhäva and vyabhicäré bhäva, it attains a remarkable state called bhakti rasa.   The workings of material rasa and spiritual rasa are similar. When there is a sthäyi bhäva directed towards Kåñëa, it becomes bhakti rasa.  When the sthäyi bhäva is directed towards enjoyment of sense objects, it becomes the ephemeral material rasa.  When the sthäyi bhäva is based on an inclination towards undifferentiated knowledge, it becomes impersonal brahmä rasa.    When the sthäyi bhäva is directed into yoga practice, it becomes paramätmä rasa. When a person, before attaining genuine rati, attempts to experience rasa using vibhäva, anubhäva, sättvika and vyabhicäré bhävas, it becomes imperfect, fragmented rasa.  Material rasa is insignificant.  Let material literature describe this, and let the materlistic enjoyers relish it.  The devotee has no interest in this, and discusses the spiritual rasa alone.  The differences from brahmä rasa and paramätmä rasa previously mentioned will be discussed later.  Now rasa will be clarified by discussing the ingredients.    
In the workings of rasa, rati, the sthäyi bhäva (permanent inclination), is the container.  It transforms to rasa by combination with the ingredients. There are four ingredients: vibhäva, anubhäva, sättvika bhäva and vyabhicäré bhäva.  Vibhäva (cause of emotion) has two categories: älambana and uddépana.  Älambana (support in the form characters) has two divisions: äçraya and viñaya.   The person possessing sthäyi bhäva is the äçraya or shelter.   The person towards whom the sthäyi bhäva is directed is the viñaya or object. In spiritual rasa, the viñaya is the worshipable Lord, and the worshipper devotee is the äçraya.   The innumerable qualities of the Lord are the uddépana (stimulus). Dancing, choking up, singing,, speaking loudly, stretching the body, hiccuping, yawning, sighing, disregard for others, drooling, laughing, wailing , grinding the teeth-such visible manifestations of emotion are called anubhäva (external symptoms).   Being stunned, sweating, standing of hairs, breaking of voice, shivering, chae of color, tears and fainting-these eight bodily changes due to disturbance of heart and pranas are called sättvika bhäva (symptoms arising from internal disturbance).  The thirty-three symptoms that appear suddenly in the ocean of sthäyi bhäva are called vyabhicäré bhävas (transitory emotional symptoms).  Appearing like waves in the ocean of sthäyi bhäva, these symptoms nourish the state of sthäyi bhäva.  
Rasa is of two types: primary and secondary.  Primary rasas are five: çänta, däsya, sakhya, vätsalya and madhura.  Secondary rasas are seven: comedy, wonder, bravery, lamentation, anger, fear and ghastliness.  
The five major rasas appear in different persons according to their rati.   Çänta rati makes brahman and paramätmä the viñaya in a state of peace.  In a more intense state, the Lord of Vaikuëöha becomes the viñaya.  Däsya rati accepts the Lord of Vaikuëöha as viñaya with admiration of the Lord's power. When the attraction becomes more intense, Kåñëa alone becomes the object in sakhya, vätsalya and madhura rati.  Caitanya Caritämåta says:
sädhana bhakti haite haya ratira udaya
rati gäòha haile tä'ra prema näma kaya
prema våddhi krame näma -sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya
yaiche béja, ikñu, rasa, guòa khaëòa sära
çarkarä, sitä-michari, uttama michari ära
ei saba kåñëa bhakti rase sthäyibhäva
sthäyibhave mile yadi vibhäva anubhäva
sättvika, vyabhicäré bhävera milane
kåñëa bhakti rasa haya amåta äsvädane
bhakti bhede rati bheda païca parakära
çänta rati, däsya rati, sakhya rati ära
vätsalya rati, madhura rati e païca vibheda
rati bhede kåñëa bhakti rase païca bheda

By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead.  When that attachment is intensified, it becomes love of Godhead.  The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love attachment, further attachment, ecstasy and great ecstasy.  The gradual development of love may be compared to different states of sugar.  First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane.  When this juice is boiled, it forms a liquid molasses, then a solid molasses, then sugar, candy, rock candy and finally lozenges.   All these stages combined are called sthäyi bhäva, or continuous love of Godhead in devotional service.  In addition to these stages, there are vibhäva and anubhäva.  When the higher standard of ecstatic love is mixed with the symptoms of sättvika and vyabhicäré, the devotee relishes the transcendental bliss of loving Kåñëa in a variety of nectarean tastes.   The tastes are like a combination of yogurt, sugar candy, ghee, black pepper and camphor and are as palatable as sweet nectar.  According to the devotee, attachment falls within the five categories of çänta rati, däsya rati, sakhya rati, vätsalya rati and madhura rati.  These five categories arise from the devotees' different attachments to the Supreme Personality of Godhead.  The transcendental mellows derived from devotional service are also of five varieties.								C.C.Madhya 19, 177-183

Those who desire to understand about rasa may study Bhakti Rasamåta Sindhu, south, west and north parts, and its supplement Ujjvala Néla Maëi, under the guidance of a guru.  These subjects are summarized in the teachings to Rüpa and Sanätana in the Caitanya Caritämåta. 
In this chapter, Kåñëa will be shown as the reservoir of all rasa.  Kåñëa has already been show as the supreme entity in Chapter Two. Kåñëa has also been show to be the possessor of all powers.  By examining the verses written by Rüpa Gosvämé, one will understand all about Kåñëa.  
siddhantatas tv abhede'pi çréça-kåñëa-svarüpayoù
rasenotkåñyate kåñëa-rüpam esa rasa-sthitiù

Ontologically, there is no difference between Näräyaëa and Kåñëa. However, the form of Kåñëa holds a special attraction due to the rasa, especially invoked by conjugal sentiments.  This is the nature of rasa.
							B.R.S. Pürva Vibhäga 32
Though brahman and paramätmä are particular realizations of the absolute truth, they are devoid of unique, personal form (svarüpa).  Realization of the Lord's personal form (bhagavän) is the perfection in God realization. The Supreme Person appears in two forms; one is endowed with majesty and the other is endowed with sweetness.   The çänta rasa available through brahman or paramätmä realization is extremely meager.  With realization of the lord's form in a majestic mood, däsya rasa (servitorship) arises in the worshipper.  The extreme difference between the great powers of the Lord and the minute qualities of the jéva make reverence inevitable.  But because of this state of reverence, the jéva is barred from higher rasa.   Therefore by his mercy, the Lord reveals his real form as Kåñëa to the jéva.     
Therefore, Caitanya Caritämåta says:
aiçvarya-jïänete saba jagat miçrita
aiçvarya çithila preme häni mora préta
ämäre éçvara mäne äpanake héna
tä'ra preme vaça ämi, na hai adhéna
ämäke ta' ye ye bhakta bhaje yei bhäve
täre se se bhäve bhaji-e mora svabhäve
mora putra, mora sakhä, mora präëa pati
ei bhäve yei mora kare çuddha bhakti
äpanake baòa mäne, ämäre sama héna
sei bhäve hai ämi tähära adhéna
mätä more putra bhäve karena bandana
ati héna jïäne kare lälana pälana
sakhä çuddha sakhye kare skandhe arohaëa
tumi kon baòa loka, tumi ämi sama
préya yadi mäna kari' karaye bhartsana
veda stuti haite hare sei mora mana
ei çuddha bhakti laïa karimu avatära
kariba vividha vidha abdhuta vihära

The universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me.  If one regards me as the Supreme Lord and himself as a subordinate, I do not become subservient to his love, nor can it control Me.  In whatever transcendental mellow My devotee worships Me, I reciprocate with him. That is my natural behavior.  If one cherishes pure loving devotion to Me, thinking of Me as his son, his friend or his beloved, regarding himself as great and considering me his equal or inferior, I become subordinate to him. 
Mother sometimes binds Me as her son.   She nourishes and protects Me, thinking Me utterly helpless.  My friends climb on My shoulders in pure friendship, saying, "What kind of big man are You? You and I are equal." If my beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas.  Taking these pure devotees with Me, I shall descend and sport in various wonderful ways, unknown even in Vaikuëöha.  
					CC. Adi 4. 17-27

If Kåñëa had not appeared in his original form, the jéva would not have access to the higher rasas, namely, sakhya, vätsalya and madhura.  Bhäva (emotion ) is actually the primary pursuit in the world.  The jéva's knowledge of the supreme is limited.  By pursuing the path of knowledge, the jéva does not receive any trace of love of God.   By pursuing that path, a person does not realize the form of God, and instead concludes that God is formless and without qualities.  The path of knowledge does not lead to realization of God's form.  There is no process to realize the Lord except by the path of devotion (bhäva).  As a jéva advances, proportionately his attraction (bhäva) to the Lord increases and gives satisfaction.  Advancement due to education or intelligence is not spiritual advancement.   One can gain spiritual advancement only by increasing development of pure bhäva.  Thus an illiterate fool can attain a high degree of the Lord's mercy, and a learned scholar, being atheistic, on the level of an animal, n be completely devoid of the Lord's mercy.  To attain the Lord's mercy, birth, education, wealth, strength, beauty or skills are ineffective. The great scholar and warrior, full of pride, gradually proceed to hell, while the fool and weakling worship the Lord in devotion and attains supreme peace. Thus the root of all spiritual attainment is bhäva (emotion, ecstasy).   This bhäva takes the form of çänta or däsya in many cases, suitable to the qualification of the person.  In rare cases, the devotee achieves the highest goal of sakhya, vätsalya and madhura.    The pure devotee who attains madhura bhäva is the chief of all the devotees tasting rasa.   
Caitanya Caritämåta says:
çäntera guëa, däsyera sevana-sakhya dui haya
däsye sambhrama gaurava seva, sakhye viçvasa mäyä
äpanake pälaka jïäna kåñëe pälya jïäna
cäri rasera guëe vätsalya amåta samäna
känta bhäve nijäìga diya karena sevana
ata eva madhura rasa haya païca guëa
äkäçädi guëa yena para para bhüte
eka dui tina krama païca påthivéte

The qualities of çänta rasa and the service of däsya rasa are both present on the platform of sakhya rasa.  On the platform of fraternity, the qualities of däsya rasa are mixed with the confidence of fraternity instead of awe and veneration. 

On the platform of paternal love, the devotee considers himself the Lord's maintainer.  Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the four qualities of çänta rasa, däsya rasa, fraternity, and parental love.  This is more transcendental nectar. 

On the platform of conjugal love, the devotee offers his body in the service of the Lord.  Thus, on this platform all five transcendental qualities are present. All the material qualities evolve one after another in the material elements, beginning from ether.  By gradual evolution, first one quality develops, then two qualities develop, the three and four, until all five qualities are in earth. 
					C.C.Madhya.19.222,228, 232-233
When devotees with meager rasa hear about madhura rasa, they cannot believe it, and moreover, they fear that it is offensive.  The common spiritual practices take shelter of däsya rasa.  Persons of this mentality, when they hear about worshipping the Lord in madhura rasa, reject it because of dread or fear of falldown.  Some even think that this rasa is a perverse concoction.   Those of lower qualification mistake the actions of those of superior qualification. Only when they attain that higher qualification by good fortune, they will realize, " Oh, I was such a fool!   I have criticized elevated souls!"    Therefore, we humbly request those following other paths to understand that this topic is very deep.  Without special deliberation on this topic, one should not come to some erroneous conclusion.   

A person should give a seat to the Lord of the heart within the core of his heart, and try worshipping Him in the madhura mood.  If he appreciates it, then he should take shelter of a guru competent in rasa and attempt to taste this rasa.  If he does not appreciate it, then he may reject it as contrary to his nature-but in any case he should not denounce it.

Here, there is no space for elaborate discussion of this topic.  It is enough to say that those who are qualified for madhura rasa are not attracted to any form other than Kåñëa's.  Kåñëa is the sole object of the highest rasa.  If a person impartially judges after giving up all contamination of ideas due to various philosophies, he must conclude that the form of Kåñëa is the best and purest of all.  But because Kåñëa displays the quality of being on an equal level with his devotee, one should not consider that his form is less than other forms of God.  Rather than being less, this form is in all ways greater than other forms.  Kåñëa has whatever spiritual, complete qualities the other forms of God possess, but He has the additional unique quality of revealing his complete spiritual pastimes to all the material senses through His cit çakti. When he appears in the material world, he is endowed with all powers, though carrying out seemingly material activities.  
When he acts like a boy with dear friends, when he acts like a baby under the protection of his parents, when he is the lover of those devotees in madhura rasa, he still exhibits his supreme control. Even while performing his pastimes like a human being among human beings, .he astonished the most learned persons by acting as the master of all the elevated devatäs.  If Kåñëa had not mercifully revealed his intoxicating pastimes as a cowherd to the world, who would be able to realize that the Supreme Lord is the reservoir of madhura rasa?   The pastimes of Kåñëa are not the creations of human imagination, nor are they based on the blind faith of bewildered, foolish people.  However, only knowledgeable persons can understand this.    
Among all Kåñëa's pastimes, the pastimes in Vraja are supreme, because in those pastimes can be seen the highest attainment in rasa possible for the jéva.    Argumentative or logical intelligence cannot touch the glory of Kåñëa's pastimes.  Only those devotees who can taste the rasa of the Vraja pastimes can understand their sweetness.   Understanding the Vraja pastimes is the greatest good fortune. Logic, ethics, scholarship yoga and knowledge of right and wrong become insignificant in front of the great shining lamp of Vraja pastimes, which illumine the hearts of the spiritually intelligent people.
Concerning this there is a kärikä:
vibhävädyair jaòodbhutair raso'yam vyavahärikaù
apräkåtair vibhävädyair raso'yam  paramärthikaù
paramärtha rasaù kåñëas tanmäyä chäyayä påthak
jaòoditaà rasaà viçve vitanoti bahir mukhe
bhägyaväàs tam parityajya brahmanandädikam svakam
cid viçeñam samäçritya kåñëa rasäbdhim äpnuyat
taà tv aopaniñadaà säksät puruñaà kåñëam eva hi
ätmä çabdena vedänta vadanti préti pürvakam

Where rati is nourished by material vibhäva, anubhäva, sättvika bhäva and vyabhicäré bhäva, the rasa is material.  Where the ingredients are spiritual, the rasa is spiritual.  The object of spiritual rasa is Kåñëa.   The degraded reflection of this rasa appears in the material world, a shadow of the spiritual realm. It is distinct from the spiritual rasa, pervading only the material world.  When a fortunate person gives up the quest of happiness in the material world or in impersonal brahman and takes shelter of spiritual variety, he attains the ocean of Kåñëa's prema rasa.   The Brhadäraëyaka Upaniñad says, tam tv aupaniñadam puruñam påcchami (I inquire after the person spoken of in the Upaniñads.)  That person is none other than Kåñëa.   When the Vedänta sütras speak of ätmä or self, they are describing Kåñëa with affection. 
There are two types of rasa: material and spiritual.  When material anubhäva, vibhäva, sättvika and vyabhicäré bhävas bring material rati to the state of rasa, it is only rasa between material male and female bodies.  This rasa is insignificant, ephemeral and perverse.  It is but a disgusting reflection of the spiritual rasa.  The pure jéva liberated from his relation to the material gross and subtle bodies is spiritual.   His natural rati is also spiritual.   This rati, when it becomes fixed as sthäyi bhäva, mixes with the ingredients of spiritual anubhäva, vibhäva, sättvika, and vyabhicäré bhäva, and attains a relishable nature; it becomes spiritual rasa.  And when the spiritual form of Kåñëa becomes the object of that rasa, Kåñëa bhakti rasa arises.    Kåñëa is supreme rasa.  Kåñëa's mäyä çakti distributes material rasa, a shadow of the real rasa, to the jévas adverse to Kåñëa in the material world.  The fortunate person gives up this lower rasa and surpasses even the insignificant rasa of bliss in brahmanithin himself; and taking support of the variegated, pure rasa belonging to the spiritual world, he attains the ocean of rasa, in the form of Kåñëa.   
For those who dismiss the rasa of Kåñëa as insignificant, Ujjvala Néla Maëi says:
laghutvam atra yat proktaà  tat tu präkåta näyake
na kåñëe rasa niryäsa svädärtham avatäriné
				
When såìtgara rasa becomes material, it is extremely insignificant and condemned, but when it is spiritual, it is most significant and the most worshipable in the spiritual world.  
		Ujjvala Nélamaëi, Näyaka bheda, 16

This rasa is not at all material.   Its vibhävas (subject and object, Kåñëa and devotee) have nothing to do with the material gross or subtle bodies.  The anubhävas, sättvika bhävas and vyabhicäré bhävas  (ecstatic symptoms) have a slight appearance in the material world.   In order to taste the nectar of rasa, Kåñëa appeared in the material world, but He is not even an avatära, but avatari, the source of the avataras.  Therefore the spiritual parakéya  relationships that occur in  spiritual såìgära rasa with the avatäré cannot be criticized.   

One will be able to judge these topics correctly according to the degree of detachment from material energy.  When the hatred that the moralist displays towards material rasa is carried to the spiritual rasa, it brings about a prejudiced response.   Unfortunate people detest the spiritual rasa embodied in the räsa lélä between spiritual Kåñëa and the jévas with spiritual bodies.  Such people are only cheating themselves.  

Kåñëa is the only male, as mentioned in the Upaniñads.   The Vedänta speaks of him affectionately by addressing him as ätmä.1 

ätmäivedaà sarvam iti   sa va eña evaà paçyann evaà manvän evaà vijänan ätmä ratir ätmä kréòa ätmä mithuna ätmänandaù sa svaräò bhavati

Kåñëa (the ätmä, self) is all in all.    Seeing this form, meditating on this form, knowing this form, the jéva develops attachment, pastimes, sexual relationships and bliss with the Lord.
				
Chändogya Upaniñad 7.2.52

sarvam hy etad brahmäyam ätmä brahmä so'yam ätmä catuñpät

Everything in the universe is inferior brahman, a product of the energy of brahman.  The real ätmä of this brahman is Kåñëa, the supreme brahman.  Though he is one, through his inconceivable energy, he appears eternally in four forms for relishing rasa.  
					Muëòaka Upaniñad 1.2

The four forms are mentioned by Çré Jéva Gosvämé in Bhagavat Sandarbha.

ekam eva tat paramaà tattvam sväbhävikäcintya-çaktyä sarvadaiva svarüpa- tad-rüpa-vaibhäva-jéva-pradhäna-rüpeëa caturdhävatiñöhate   süryäntara-maëòala-sthita-tejo iva maëòala-tad-bahir-gata-tad raçmi-tat-praticchavi-rüpeëa 

The supreme truth is one.  He is equipped with his natural inconceivable energies.  Through this energy he exists in four forms: his own form, his expansion in the spiritual world, the jéva and the material world.  These may be compared to the sun, its internal effulgence, its external rays and its distant reflection.  
 				Bhagavat Sandarbha 16

Kåñëa's form, his spiritual expansions, and the jéva absorbed in pastimes of spiritual rasa are all superior elements.  

There is a verse:

vedärtha båàhaëaà yatra tatra sarve mahäjanäù
anveñayanti çästreñu çuddhaà kåñëäçritaà rasam
sanäkädi-çiva-vyäsa-näradädi-mahattamäù
çästreñu varëayanti sma kåñëa lélätmäkaà rasam
labdhaà samadhinä säksät kåñëa-kåpoditaà çubham
apräkåtaà ca jéve hi jaòa-bhäva-vivarjite

According to the scriptures which elucidate the meaning of the Vedas (Bhägavatam and others), all the great devotees are searching for the pure rasa directed to Kåñëa. Sages such as Sanäka, Çiva Vyäsa and Närada have described in their various works the spiritual rasa of Kåñëa's pastimes.  These pastimes can be realized by Kåñëa's mercy, by the pure jévas devoid of material sentiments.2 

It is Caitanya Mahäprabhu, guru of the universe, who has brought Kåñëa's sweet rasa to the material world.  No one had done so before his appearance.  To substantiate this, there is a verse by Çréla Prabhodänanda Sarasvaté:

premä-nämädbhutärthaù çravaëa-patha- gataù kasya nämnäà mahimnaù
ko vettä kasya våndävana-vipina-mahä mädhuréñu praveçaù
ko va jänäti rädhäà parama-rasa-camatkära-mädhurya-sémäm
ekaç caitanya-candraù parama-karuëayä sarvam äviçcakära

O brother!  Who had heard of the supreme objective of human life called prema?  Who knew the glories of the name of Hari?   Who was able to enter the sweetness of Våndävan?   Who knew about the supreme energy, Rädhikä, the perfection of the wonderful mädhurya rasa?  Only the most merciful Caitanya has uncovered all of these topics for the jévas.
 				Caitanya Candrämåta 130

 1 In this next section Bhaktivinoda shows how the Upaniñads reveal intense attraction and rasa for the supreme male.  
 2 Bhaktivinoda concludes by saying that rasa can be know only by the mercy of Kåñëa, and by the mercy of Caitanya Mahäprabhu.
Chapter 6   

Jévas are  Separated Parts of Kåñëa

There is much disagreement concerning the nature of the individual soul or jéva.   According to his nature, each human being will hold a different conclusion about the jéva.  Those under the influence of ignorance believe that the jéva is an object arising from material elements.  According to them, the jéva arises in material nature along with the material body.  

Those who are influenced by a mixture of ignorance and passion say that only human beings have souls or may be classified as jévas.  Animals are less than jévas, and are meant for the enjoyment of humans.  According to them, the associates of the Lord are a higher class than the jévas.  They do not believe in previous or future bodies for the human being.  They cannot say why one person for the first time attains a comfortable position in life and another person attains a miserable position. 

Those in the mood of passion say that humans, animals and birds are all jévas and they believe in previous and future lives, but they do not believe in a pure spiritual destination beyond the gross material realm.   Persons of mixed passion and goodness believe in elevation to higher planets but not the spiritual world.  Those in the mode of goodness believe in the undifferentiated brahman beyond the material world as the goal of the jéva.  Those bewildered by mäyä consider the jéva in this manner.   Those who succeed in piercing the three gunas, and  therefore can reason without prejudice, accept with devotion the words of Caitanya Caritämåta.

mäyädéça, mäyävaça éçvare jéve bheda
hena jéve éçvara-saha kaha ta'abheda?
gétä-çästre jéva rüpa çakti kari' mäne
hena jéva bheda kara éçvärera säne 

The Lord is the master of the potencies, and the living entity is the servant of them.  That is the difference between the Lord and the living entity.  However, you declare that the Lord and the living entities are one and the same. In Bhagavad Gétä the living entity is established as the marginal potency of the Supreme Personality of Godhead.  Yet you say that the living entity is completely non-different from the Lord. 
				C.C.Madhya 6, 162-3 

jévera svarüpa haya kåñëera nitya däsa
kåñëera taöasthä çakti bhehäbeda prakäça
süryaàçu kiraëa yena agni jväläcaya

It is the living entity's constitutional position to be an eternal servant of Kåñëa because he is the marginal energy of Kåñëa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire.    
 				C.C.Madhya 20.108-9

kåñëa bhuli'sei jéva anädi bahir mukha
ataeva mäyä täre deya saàçära duùkha
 
Forgetting Kåñëa, the living entity has been attracted by the external feature from time immemorial.  Therefore the illusory energy gives him all kinds of misery in his material existence.
				C.C.Madhya 20. 117 

mäyä saìga vikäre rudra-bhinnäbhinna rüpa
jéva tattva haya, nahe kåñëera svarüpa
dugdha yena amla yoge dadhi rüpa dhare
dugdhäntara vastu nahe, dugdha haite näre

Rudra, Lord Çiva, has various forms, which are transformations brought about by association with mäyä.  Although Rudra is not on level with the jéva -tattvas, he still cannot be considered a personal expansion of Lord Kåñëa.   Milk is transformed into yogurt when it associates with a yogurt culture.  Thus yogurt is nothing but milk, but still it is not milk. 
			C.C.Madhya 20, 308-309

sväìga viçeñäbhäsa rüpe prakåti sparçana
jéva rüpa béja täte kaila samarpaëa

To impregnate with the seeds of living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion, He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature.
				C.C. Madhya 20, 273 

sväàça vistära-caturvyuha, avatära gaëa
vibhinnäàça jéva täìra çaktite gaëana
sei vibhinnäàça jéva dui ta'prakära
eka nityamukta eka nitya saàçära

Expansion of His personal self-like the quadruple manifestations-descend as incarnations from Vaikuëöha to this material world.  The separated expansions are living entities.  Although they are expansions of Kåñëa, they are counted among His different potencies.  The living entities are divided into two categories.  Some are eternally liberated, and others are eternally conditioned.  
 				C.C. Madhya 22, 9-10

Those equipped with sättvika knowledge, when they consider the opposite of material knowledge, conclude that there is no difference between the jéva  (individual) and brahman (Supreme).  Whatever differences are perceived are apparent only, not really spiritual.   They have three schools of thought.  Among them, some believe that the idea of difference (between jéva and brahman) is false, being but a perception due to mäyä. By the imposition of ignorance, the jéva percieves an illusion of difference, like the sky and the pot containing a portion of sky.  When ignorance disappears, the illusion of difference ceases, and only the great sky or brahman remains.  At that time the jéva or the false ego disappears.   This doctrine is called pariccheda paricchinna vädä.  

The second school believes that brahman is reality and the jéva is a perception of its reflection due to ignorance.  The jéva has no actual existence.  Ignorance is a particular function of mäyä çakti.  When the ignorance is removed, the existence of jéva ceases.   The third school says that actually nothing exists.  There is some disturbance called mäyä by which there is a perception of difference.  

Reviewing these theories one can understand that they are all pompous talk generated from logic.   By skillful logic, they can be quickly defeated.  These philosophies arise by taking support from some portions of the Vedas, but they are not the conclusion of the Vedas.  The conclusion of the Vedas is that the Lord is naturally the controller of mäyä and the jéva is naturally controlled by mäyä.  The Vedas say:

asmän mäyé såjate viçvam etat tasmiàç cänyo mäyayä sanniruddhaù
mäyäs tu prakåtim vidyän näyinaà tu maheçvaram
					
The controller of mäyä, the Lord, creates the material universe by mäyä.   The jéva, different from the Lord, falls under the control of mäyä in the material world.  Mäyä is an energy of the Lord and the Lord is the controller of mäyä.  
				Çvetäçvatara Upaniñad 4. 9-10

Thus the jéva is, under no condition, the same as the Lord.  In the Bhagavad Gétä, the jéva is called energy. That means the jéva cannot be the same as the Lord.

bhumir äpo'nalo vayuù kham mano buddhir eva ca
ahaìkära itéyaà me bhinna prakåtir añöadhä

apareyam itas tv anyäà prakåtià viddhi me paräm
jéva bhütäm mahäbäho yayedaà dhäryate jagat
 
Earth, water, fire, air, ether, mind, intelligence and false ego-altogether these eight comprise My separated material energies.  Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.
B.G.7.4-5

The jéva is the servant of Kåñëa. The jéva is the marginal energy of Kåñëa, being simultaneously different and non-different from the Lord.   That means that the jéva is neither completely different from the Lord, nor absolutely identical with the Lord. 

Brhadäraëyaka Upaniñad says:

tasya vä etasya puruñasya dve eva sthäne bhävata idaà ca paraloka-sthänaà ca sandhyaà tåtéyaà svapna-sthänam
tasmin sandhye sthäne tiñöhan ete ubhe sthäne paçyati idaà ca paraloka-sthänaà ca

The puruña or jéva has two locations, the material world and the spiritual world.  The jéva is situated at a third position, called svapna sthäna, on the border between these two places.  Situated in this marginal place, he can see both the material and spiritual worlds. 
		Brhadäraëyaka Upaniñad 4.4.3.18

This marginal position is described as follows:

tad yathä mahä matsya ubhe kule' nusaïcarati pürvaà ca paraà caivam 
eväyaà puruña etäv ubhäv antäv anusaïcarati svapnäntaà ca buddhäntaà ca

Just as a large fish living in the river wanders from one bank to the other, so the jéva is of similar quality, and is equipped to wanders in the Käraëa waters between the material and spiritual worlds (svapnänta and buddhänta).
		Brhadäraëyaka Upaniñad 4.4.3.18

Though all the jévas are generated from the Supreme Lord through the taöastha çakti, they have a separate existence from Him.  They may be compared to the atoms in the sun's rays, or the sparks of a fire. 

yathägne kñudrä visphuliìgä vyuccaranti evam eväsmäd ätmänaù sarväni bhütäni vyuccaranti

Just as sparks arise from fire, all the jévas arise from Kåñëa, the supreme soul. 
		Brhadäraëyaka  Upaniñad 2.1.20

From this it may be determined that jévas are small, separate conscious particles which may find their place either in the material or spiritual worlds due to their dual nature (taöastha).   But their essential nature is to be the servant of Kåñëa.

The moment that the jévas desire to enjoy independently while gazing at the two banks of the river, they become averse to Kåñëa, who is like the sun.  They are called by mäyä, who is situated close by, to accept a place of enjoyment.  Due to loss of remembrance of Kåñëa, they are averse to Kåñëa with no beginning.  They are in this state due to misuse of their independence.

One should not attribute this unfortunate situation to fault or cruelty on the part of Kåñëa, for Kåñëa has no responsibility at all for the misuse that the jéva makes of his spiritual quality of independence.  When this misuse takes place, Kåñëa places the jévas like seeds in the material world, through a special functional expansion   (Mahäviñëu).  (see above  C.C.Madhya 20.273) 
 
Kåñëa does not touch matter, but through the form of Mahäviñëu, who glances upon matter, he places the offending jévas in matter.  Due to this offense, matter or mäyä punishes the jévas by inflicting the sufferings of repeated births in the material world. 

The Lord has two types of expansions, svaàça and vibhinnäàça.  The caturvyuha and avatäras are all sväàça.  The jévas are vibhinnäàça.  The difference between sväàça and vibhinnäàça is that the sväàça entites are always endowed with all powers, and always identify themselves as the Lord.  Kåñëa's desire is their desire.  They have no independence.  The vibhinnäàças eternally identify themselves as separate from Kåñëa.   Being of small form, the jévas have small power, and their desires are separate from Kåñëa's.  In this manner, though unlimited jévas emanate from Kåñëa, they do not in any way decrease the perfect nature of Kåñëa.   

The offense of turning from Kåñëa occurs before the entrance of all jévas into matter.   Because the root of this offense occurs before material time, it is called beginningless aversion to Kåñëa (anädi bahir mukhatä). 
  
Because of transformation due to association with matter, Rudra also is different and non-different from the Lord.  He is not the svarüpa of Kåñëa.  By contact with tamarind, milk becomes yogurt. It is not something completely different from milk, but it is not milk as well.  (see CC M. 20.307-9).

In the Paramätmä Sandarbha  (19) of Jéva Gosvämé Jamatr Muni 's quote from the Padma Puräëa, Uttara Khanda   is found describing the jéva:

jïäëäçrayo jïäna-guëaç cetanaù prakåteù paraù
na jäto nirvikäraç ca eka-rüpa-svarüpa-bhäk
aëur nityo vyäpti-çélaç cid änandätmäkas tathä
aham-artho'vyayaù kñetri bhinna-rüpaù sanätanaù
adähyo'yam acchedyo' kledyo' sosyäkñara eva ca
evam adi guëair yuktaù çeña-bhütaù parasya vai

The jéva is the shelter of knowledge, has the quality of knowledge, is conscious, non-material, without birth, unchanging, has one natural form, is a particle, eternal, pervasive, full of knowledge and bliss, has a sense of "I", is master of his body, does not decrease, is a separate form,  cannot be burned, cut, or dried and is indestructible.  He is the servant of the Lord. 

Shelter of knowledge means that the jéva is a knower; having the quality of knowledge means that knowledge is his attribute.  The jéva is beyond matter, he has no birth or change, and is more subtle than the material atoms.  Pervasive means that the jéva pervades his whole body.  .  He identifies himself as "I", he is the master of his body, is separate from the Lord's form, and is devoid of impermanent qualities.
  
Närada in the Païcarätra has spoken of the taöastha çakti. 

yat taöasthaà tu cid rüpam svakaà vedyäd vinirgatam 

The particle of consciousness emanating from the cit çakti is called taöastha. 

Jéva Gosvämé has explained about the nature of the taöastha çakti: 

taöasthatvaà ca mäyä-çakty atétatvät asyävidyä-parä-bhavädi-rüpeëa doñeëa paramätmäno   lepäbhäväc ca
ubhaya koöav  apraviñöes tasya tac caktitve saty api paramätmänas tal lepäbhävas ca yathä kvacid eka-deça-sthe raçmau chäyayä tiraskåte'pi süryasyätiraskäras tadvat

The taöastha or jéva çakti is different from mäyä çakti.   It is not considered in the category of mäyä.  However, because of the fault of being overcome by ignorance, the jéva çakti cannot be considered in the category of Paramätmä, which is free from the influence of mäyä.   Though the jéva is the çakti of the Paramätmä, Paramätmä is not touched by the jéva's contamination of ignorance.  Though a particular ray of the sun may be covered by shadow, the sun is not covered.  
			Paramätmä Sandarbha 37

These jévas are of two types: eternally conditioned and eternally liberated.  Çré Jéva says:  

tad evam anantä eva jévakhyäs taöasthäù çaktayaù  tatra täsäà varga-dvayam    eko vargo' nädita eva bhagavad-unmukhaù anyas tv anädita eva bhagavat-paräìmukhaù svabhävatas tadéya-jïäna-bhävät tadéya-jïänäbhävät ca  tatra prathamo' ntaraëgä- çakti-viläsänugåhéto  nitya-bhagavat-parikara rüpo garuòädikaù
asya ca taöasthatvaà jévatva-prasiddher éçvaratva-kotäv apraveçät
aparaà tu tat paräìmukhatva-doñeëa labdha-chidrayä mäyayä paribhütaù saàçäré

The number of jévas is unlimited.  They are divided into two classes.  One class is favorable to the Lord without beginning.  The other class is averse to the Lord without beginning.  The first class is favorable to the Lord because of knowledge of relationship with the Lord.  The second class is averse to the Lord because of lack of that knowledge.   The favorable jévas are all recipients of the Lords splendid internal energy.  They are the eternal associates of the Lord, such as Garuda.  They are not in the category of the Lord, as in shown by the scriptures.   They are still taöastha or jéva.   The second class of jévas is devoid of the help of the internal energy as they are averse to the Lord. Because of this lack, they are overwhelmed by mäyä and take repeated birth in the material world.
			Paramätmä  Sandarbha 47

cit süryaù paramätmä vai jévas cit paramaëavaù
tat kiraëa-kaëäù çuddhäç cinmad arthäù svarüpataù
acintya-çakti-sambhüta-taöastha-dharmataù kila
cit svarüpasya jévasya mäyä-vaçyam ca sidhyati
apareyam itas tv anyäà prakåtià viddhi me param
jéva bhütäà mahäbaho yayedam dhäryate jagat

iti yad bhagavad väkyaà gitopaniñadi çrutam
jévasya tena çaktitve siddhe bhedo na sidhyati
jivo mäyä-vaçaù kintu mäyädhéçaù pareçvaraù
etad ämnäya väkyät tu bhedo jévasya sarvadä
bhedäbheda prakäço'yaà yugapaj jéva eva hi
kevaläbheda-vädasyävaidikatvaà nirüpitam
mäyä-vaçatva-dharmeëa mäyävädo na sambhavet
yato mäyä'parä çaktih parayä jéva nirmitaù
mäyä-våttir ahaìkaro jévas tad atiricyate  
mäyä-saìga vihéno'pi jévo na hi vinaçyati
mäyäväda-bhramärtänäà sarvaà häsyäs- padaà matam
advaitasya niñkalasya nirliptasya ca brahmaëaù
pratibimba-paricchedau kathaà syätäà ca kutracit
advaita siddha labhe'pi kathaà nirbhayatä bhavet
rajju-sarpa-ghaöäkäça-çukti-rajata-yuktiñu
advaita-hänir eväsyäd yathodähåteñu vai
brahma-lénä yadä mäyä tadä tasyäù kriyä katham
kasya vä spåhayä tasyäù pravåttir upajäyate
brahmecchä yadi tad dhetuù kutas tan nirvikäratä
mäyecchä yadi va hetur durbhägyam brahmaëo'hi tat
mäyävädam asac chästram sarvaà veda- viruddhakam
prakåtaà yuktim äçtritya prakåtärtha- viòambanam
acintya-çakti-viçväsät jïänaà sunirmalaà bhavet
brahmaëi nirvikäre syäd icchä-çakt-viçeñataù
tad icchä sambhavä såstis tridhä tad ékñaëa- çruteù
mäyikä jaiviké çuddhä kathaà yuktiù pravartate
nähaà manye suvedeti no na vedeti veda ca
çruti-väkyam idam labdhvä' cintya-çaktim vicäraya
bheda-väkyäni lakñyäni dvä suparëädi süktiñu
tattvam asyädi väkyeñu cäbhedatvaà pradarçitam
sarvajïa-veda-vakyänäm virodho nästi kutracit
bhedäbhedätmäkaà tattvaà saytaà nityaà ca särthakam
eka-deçätham äçritya cänya-deçärtha- kalpanam
mataväda-prakäçärthaà çruti-çästra-kadarthanam
karma-mémäàsakänäà yad vijïänaà çruti- nindanam
murkhatvam eva teñaà tat na grähyam tattvavij janaiù
vibhinnäàso hi jévo'yaà taöastha-çakti- käryataù
sva-svarüpa-bhramäd asya mäyä-kärägåha-sthitiù
   
Paramätmä is the spiritual sun.  All the jévas are particles of his rays.   The real nature of the jéva is purely spiritual.   The jéva is by nature possessed of individual identity.    Because of the nature of taöastha çakti which emanates from the inconceivable energy of paramätmä, the jéva, being minute, is liable to fall under the control of mäyä.   In the verse of Bhagavad Gétä, Kåñëa teaches that the jéva is a superior energy to mäyä, and thus the jéva is not qualitatively different from paramätmä, nor is he the same.   The jéva is controlled by mäyä and the Lord is the controller of mäyä.   Through this scriptural statement it is understood that the jéva is simultaneously different and non-different from the Lord.   The doctrine of absolute monism is not according to Vedic evidence.    

If the jéva is under the control of mäyä, one cannot say that everything is mäyä.   According to the doctrine of mäyä, the jéva is a temporary phenomenon, like a reflection.   When we say the jéva is controlled by mäyä, it meams that spiritual particle called jéva is different from mäyä and is capable of falling under the influence of mäyä because of his minute nature.   Mäyä is inferior energy and the jéva is composed of superior energy.   The fnction of mäyä is material identification.  The jéva is a separate category, a spiritual being.   Though the jéva is absorbed in mäyä, it does not lose its nature as jéva.   The mäyäväda philosophy is erroneous.

The opinions of those contaminated by this error are ridiculous.   According to them, brahman is one, uncontaminated.  Then how is it possible that this brahman becomes divided?    How can there be any freedom from fear once the jéva has attained oneness?   The examples of the rope and snake, shell and silver are inappropriate.  Rather than prove the concept of advaita, they defeat it.  If one tries to say that mäyä dissolves in brahman, the concept of absolute advaita fails.   If one argues that mäyä is desire, how does that desire act?  By whose desire does mäyä act?  If brahman is the source of this desire, then brahman is not unchanging.   If one maintains the changeless nature of brahman and existence of the desire of mäyä, then there arises another being opposing brahman which divides up the desireless brahman.   That is a great disaster for brahman!  

If one images that brahman becomes éçvara and then creates the world of mäyä, in the absence of independent desire of brahman, it means that brahman becomes unfortunately controlled by one of its energies.   Thus mäyäväda is an unauthorized doctrine, contrary to all the Vedas.  By material logic the non-material subject of the Vedas becomes lost.   

If a person has faith in the Lord's inconceivable energy, his knowledge becomes perfect.   Accepting that brahman is non-dual, and changeless, if one also accepts that brahman has inconceivable energy, both the changeless state and desire can harmoniously coexist and act without contradiction.
 
The Vedas say, sa aikñata ("He glanced.") This statement illustrates that by the Lord's desire alone, his inconceivable energy creates the material energy, the jévas and the spiritual energies.    If one believes in this inconceivable energy, his doubts will be dissipated.    In the words, naham manye suvedeti no na vedeti veda ca (I do not think I know Brahman well. I know and I do not know) of the Kena Upaniñad, the inconceivable energy is accepted.    In the statement dvä suparëa ("two birds in a tree"), the eternal difference is taught, and in tat tvam asi ("you are that") eternal non-difference is taught.   There is no contradiction anywhere in the perfect Vedas.   Thus, the Vedas conclude that the existence of 
Chapter Seven

The jéva in mäyä

The jéva's quality of taöastha was discussed in the previous chapter.   Because of this quality, the jéva , devoid of knowledge of the Lord,  becomes  overcome by mäyä situated close by. 

In Caitanya Caritämåta it is written: 

nityabaddha-kåñëa haite nitya bahirmukha
nitya saàçära bhuïje nakädi duùkha
sei doñe mäyä-piçäcé daëòa kare tä're
adhyätmikädi täpa traya tä're järi' märe
käma krodhera däsa haïä tä'ra läthi khäya
bhramite bhramite yadi sädhu-vaidya päya
tä'ra upadeça mantre piçäcé paläya
kåñëa bhakti päya, tabe kåñëa nikaöe yäya

Apart from the ever-liberated devotees, there are the conditioned souls who always turn away from the service of the Lord.  They are perpetually conditioned in this material world and are subjected to the material tribulations brought about by different bodily forms in hellish conditions. 
Due to his being opposed to Kåñëa consciousness, the conditioned soul is punished by the witch of the external energy, mäyä.  He is thus ready to suffer the threefold miseries-miseries brought about by the body and mind, the inimical behavior of other living entities and natural disturbances caused by the demigods. 
In this way the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes a servant of anger and continues to be kicked by the external energy, mäyä.  Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and hymns make the witch of external energy flee.  The conditioned soul thus gets into touch with the devotional service of Lord Kåñëa, and in this way he can approach nearer and nearer to the Lord. 
				C.C. Madhya 22, 12-15

The Çvetäçvatara Upaniñad speaks of the jéva in bondage.

bälägra çata-bhägasya çatadhä kalpitasya ca
bhägo jévaù sa vijïeyaù sa cänantyäya kalpate

Though the jéva is situated in a material body, it is a subtle entity, non-material in nature.  Even if the tip of a hair is divided up one hundred times, and one part is divided again a hundred times, it cannot compare to the minuteness of the soul.    
		Çvetäçvatara Upaniñad 5.9

Though the jéva situated in matter is weak, he is still non-material, equipped with immortal qualities. 

naiva stré pumän eña na caiväyaà napuàsakaù
yad yac charéram ädatte tena tena sa yujyate

Only the jéva's material body is characterized as male, female or neuter.  The jéva dwells in the body obtained as a result of past actions. 
				Çvetäçvatara Upaniñad 5.10

The jéva is actually a spiritual entity.  By external vision, jéva may appear as male or female but that is not the real nature of jéva.

saìkalpana-sparçana-dåñöi-mohair gräsämbu- våñöhyätmä vivåddha janma
karmänugäny anukrameëa dehé sthäneñu rüpany abhisamprapadyate

The jéva takes many types of material bodies according to his actions through his desires, touch, sight, illusion, eating, water, and rain.
			Çvetäçvatara Upaniñad 5.11  

sthüläni sükñmäëi bahüni caiva rüpäëi deho svaguëair vånoti
kriyä guëair ätmä guëais ca teñäm saàyoga-hetur aparo'pi dåñöaù

The jéva attains numerous forms of gross and subtle bodies through qualities he develops.   And through the quality of action and self, he becomes covered by other bodies.
				Çvetäçvatara Upaniñad, 5.22

anädy anantaà kalilasya  madhye 
viçvasya srasöäram aneka-rüpam
viçvasyaikam pariveñöhitäraà
jïätvä devaà mucyate sarva-päçaih				

The jéva, having fallen into the deep hole of repeated birth in the material world, develops faith by taking shelter of devotees.  When he understands paramätmä as the creator of the universe, dwelling in the universe and acting as the source of unlimited avataras, he becomes free from the bondage of mäyä.  
				Çvetäçvatara Upaniñad, 5.13

In the Ämnäya Sütras (35-38) 1  the conditioned jéva is described thus.

pareça-vaimukhyät teñäm avidyäbhiniveçaù
sva-svarüpa-bhramaù
viñama-kämaù karma-bandhaù
sthüla-liìgäbhimäna-janita-saàçära kleçäç ca

Being averse to the Lord, the jévas becomes absorbed in ignorance.
Because of this, they forget their true identity or form.
Having forgotten their identity, from selfish enjoyment and action, they accept terrible restriction or bondage. 
Identification of self with gross and subtle material bodies is the cause of their suffering in the world.

The jéva is a spiritual, conscious, knowing entity.  The jéva appeared by the marginal energy at the dividing line between spirit and matter.   From that position, he began to gaze at the spiritual and material worlds.   Those jévas who were attracted somewhat to realization of the Supreme Person became desirous of the spiritual realm- because of  that contact of knowledge.   They then obtained strength from the hlädiné potency of the abundant cit çakti, which made them favorable to the Lord eternally, and they were brought into the spiritual world as associates of the Lord.   

Those who, by their own free will, became bewildered and became greedy for mäyä situated on the opposite side,  being  beckoned by mäyä, then became attracted  to the material universe, and were thrown in the universe by Karanarnavasayi Viñëu, the controller of mäyä.  That was but the result of their eternal aversion to the Supreme Lord.   The moment they entered the material realm, they became overcome by ignorance, the function of mäyä.   Overcome by ignorance, they fell into the wheel of binding karma in order to become fully absorbed in their task.

Such jévas have been compared to a bird enjoying the fruit of karma. 
                
dvä suparëä sayujä sakhäyä  samänaà våkñaà parisasväjate
tayor anyaù pippalaà svädvatti anaçnan anyo abhicäkaçéti

Kñérodäçäyé Viñëu and the jéva are living like friends in the tree of the temporary material world.  The jéva is eating the fruits of  the tree  according to his karma.  The other bird, paramätmä, is not enjoying the  fruit but serving as witness. 
	Çvetäçvatara Upaniñad, 4.6            Muëòaka Upaniñad, 3.1.1.

samäne våkñe puruño nimagno'niçayä çocati mühyamänaù

In the same tree, the jéva, bewildered by mäyä, has fallen into lamentation. 
			Çvetäçvatara Upaniñad, 4.7, Muëòaka Upaniñad, 3.1.2

It is written in the Çrémad Bhägavatam.:

bhayaà dvitéyäbhiniveçataù syäd éçäd apetasya viparyayo'småtiù
Being averse to knowledge of God, the jéva, becoming absorbed in the second principle (material ignorance), then  experienced fear of repeated birth, misidentified himself with the material body (viparyaya), and fell into forgetfulness of  his true form (asmåtiù). (Srila Bhaktivinod's translation)
S.B.11.2.37
The first result of contact with mäyä (ignorance) was mistaken identity concerning the jéva's true form.  Forgetting his spiritual form, the jéva took on a material form, and through his self-identity fell into deep forgetfulness of his role as servant of the Lord.  Mäyä bestowed two coverings--the gross and subtle bodies- over the spiritual form.  The subtle body is composed of material ego, material memory, material intelligence and material mind.  These are the sitting places of lust, anger, greed, illusion, intoxication and envy.  These six became the cause of the jéva's elevation or degradation, depending on whether the actions are enacted according to scriptural injunction or not (puëya or päpa).   The pure spiritual identity of the jéva became covered by the false ego of the subtle body.   
But as the subtle body does not act or enjoy on it own, the gross body composed of skin, flesh, blood, bone, marrow, fat and semen (seven dhatus) was imposed on the jéva along with birth, maintenance, growth, reproduction, aging and death (six transformations).  Obtaining the gross body, the jéva became even more entangled in his misidentification. Then the jéva began to think of himself as a material gross body.  By mistaking his true identity, the jéva fell into the tight bondage of action impelled by desires.   The rules of varëäçrama determined his permissible, unpermissible and neutral actions; daily, seasonal and individual duties; and the resultant enjoyment and suffering.  Innumerable obstacles arose as a result of the connection with the gross and subtle bodies.    
Båhadäraëyaka Upaniñad says:

sä va ayam ätmä yathäkäré yathäcaré tathä bhavati
sädhukäré sädhur bhavati   päpakäré päpo bhavati 
puëyaù puëyena karmanä bhavati päpaù päpena
The ätmä according to his actions attains a situation.  By good actions he becomes good, by sinful action he becomes sinful.   By puëya the jéva attains happiness and by papa the jéva attains suffering.							Båhadäraëyaka Upaniñad, 4.4.5
The Bhägavatam says:  

sa dahyamäna sarväìga eñäm udvahanädhinä
karoty avirataà müòho duritäni duräçayaù

In order to maintain his so-called family and society, the fool, burning with anxiety, laden with unfulfilled  hopes, performs all kinds of sinful activities. 	
				S.B.3.30.7
The meaning of these two statements is clear. The jéva, through his coverings of gross and subtle material bodies, becomes bound by saàçara and experiences suffering through actions of puëya and papa. 

The Sarvajïa Sükta quoted in Bhagavat Sandarbha says:

hlädinyä saàvidäçliñöaù sac cid änanda éçvaraù
svävidyä samvåto jévaù saàkleça-nikaräkaraù

The Supreme Lord is full of eternity, knowledge and bliss, being embraced by his energies hlädiné and samvit.  The jéva experiences so many sufferings in the material world, being covered by his own ignorance.
In Paramätmä Sandarbha, Jéva Gosvämé says that mäyä has two propensities: knowledge and ignorance.  Knowledge is born of real mercy of mäyä.  The ignorance function is the special energy of mäyä to punish the jéva for his offenses.  He further says:

athävidyäkhyasya dve våtti ävaraëätmikä vikñepätmikä ca
tatra pürvä jéva eva tiñöhanté tadéyaà sväbhävikaà jïänam ävåëvänä
uttarä ca taà tad-anyathä-jïänena saïjayanté vartate 

This ignorance has two functions-called the avarana atmika function and the viksepa atmika function.   The first function covers the jéva's knowledge of his natural relationship with the Lord. The second function gives rise to other types of knowledge, throwing the jéva into ignorance.						Paramätmä Sandarbha 54

On this there is a kärikä:

sattvaà rajas tamaç ceti guëäù prakåti- sambhaväù
ity ädy upaniñad-väkyän nirguëo jéva eva hi
cetanaù kåñëa däso'ham iti jïäne gate pare
prakåter guëa-samyogät karma-bandho'sya sidhyati
karma-cakra-gatasyäsya sukha-duùkhädikaà bhavet
ñaò-guëäbdhi-nimagnasya sthüla-liìga- vyavasthitiù

The Vedas have said that the three qualities, goodness, passion and ignorance, are the material qualities.  The jéva is by nature without these qualities.  When the jéva, because of his smallness, opposes the Lord and becomes weak, the material qualities become strong and overcome him.  The knowledge that the jéva is spiritual and a servant of Kåñëa is covered, and because of the contact with material modes, the jéva falls into complete bondage of karma.  By acceptance of the gross and subtle bodies, the jéva falls into the ocean of six material qualities, and becoming overwhelmed, experiences happiness and distress in the wheel of birth and death.  
This state of the pure jéva is called an unfortunate state of the jéva, imposed by mäyä.  It exists due to the marginal quality inherent in the jéva.   The jéva is actually a pure entity, and ignorance, the function of mäyä, is but an upadhi or temporary covering.  The results of this upädhi are the three miseries-ädhyätmika, ädhidaivika and ädhibhautika.

 1 Another work by Bhaktivinoda
Chapter 8    

The jéva's liberation from mäyä

Though the jéva, overcome by mäyä, is bound by the chains of  beginningless impressions and karma, he does not lose his marginal form and quality.  Though the influence of mäyä  is strong, and the inherent consciousness of being the servant of Kåñëa is weak, it still remains intact. Given the opportunity, his real nature will gradually manifest.  The opportunity is provided by the saintly devotees of the Lord.   Thus the Çvetäçvatara Upaniñad says:

yasya deve parä bhaktir yathä deve tathä gurau
tasyaite kathitä hy arthäù prakäçante mahätmänaù 

The meaning of the Vedas is revealed to the person who has devotion to the guru as he has pure devotion for the Supreme Lord. 
				Çvetäçvatara Upaniñad, 6.23

In the Caitanya Caritämåta it is said:

saàçära bhramite kona bhägya keha täre
nadira prabhäve yena käñöha lage tére
kona bhägya karo saàçära kñayonmukha haya
sädhu saìga kare, kåñëe rati upajaya
sädhu saìga sädhu saìga sarva çästre kaya
lava matra sädhu saìge sarva siddhi haya
kåñëa tomära hau' yadi bale ekabära
mäyäbandha haite kåñëa täre kare pära

There are unlimited conditioned souls who are bereft of Lord Kåñëa's service.  Not knowing how to cross the ocean of nescience, they are scattered by waves, time and tide.  However, some are fortunate to contact devotees, and by this contact they are delivered from the ocean of nescience, just as  log,  floating down a river, accidentally washes upon the bank.  
By good fortune, one becomes eligible to cross the ocean of nescience, and when one's term of material existence decreases, one may get an opportunity to associate with pure devotees.  By such association, one's attraction to Kåñëa is awakened. 
						C.C.Madhya 22.43, 45

The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success. 
						C.C.Madhya 22.54

One is immediately freed from the clutches of mäyä if he seriously and sincerely says, 'My dear Lord Kåñëa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant.  Please engage me in Your service. 
						C.C.Madhya 22. 33

When, by destiny (bhägya), a person's entanglement in mäyä decreases, he becomes qualified for association of devotees. One may ask concerning this statement, "what is destiny?"  If  destiny is the cause of destruction of saàçära, then how can one say that faith or association with devotees is the cause?   Destiny is moreover a blind or impersonal factor.  If that is the sole cause of auspiciousness for the jéva, then the jéva will have no inclination to initiate his own attempts.  Though it is easy to reason in this matter, it brings about a lot of difficulty in the end. To find the real truth, it is necessary to examine the basic tendency of the jéva.       

When the jéva's nature (svabhäva) is formed, the only doer, or responsible being, is the Supreme Lord.  No one else exists.  Free will or independence is implicit with formation of anything spiritual.  The relation to the creator remains only in the creation itself.  All actions of the spiritual jéva after his creation have no relation to the Lord.   The jéva equipped with full independence first becomes either favorable or averse to the Lord.    This is the first act of the jéva.  In that, the jéva is the prime doer.  At the time of that activity, the Lord is only the accompanying doer, in that he gives the results to the jéva's activities.    Having entered ignorance, the material realm, the doers  become threefold.  

1. The jéva becomes the prime doer for all activities.
2. Matter, which assists the jéva, becomes the secondary doer. 
3. The Lord, in giving the fruits, becomes the associated doer.

Though the jéva by his free will has become overcome by ignorance, he does not lose his responsibility as the prime doer.   Whatever actions the jéva performs after entering the material world are called destiny or bhägya when they begin to yield their reactions.  The destinies of an atheist and religious person are not judged in the same way.  According to the actions of the jéva, the particular results are given.  The results of action are of two types: material and spiritual.  Through action motivated by material gain, a person receives material results.   Through actions aiming for spiritual goals, a person develops a spiritual result.   All actions performed with spiritual intention, such as service to devotees, chanting the name of the Lord and service to the Lord, are spiritual.  

All these devotional actions, performed in whatever manner, produce an impression, in the form of desire for devotion.  When this impression gradually grows, it attains the name of good fortune, saubhägya. With the advancement of this saubhägya, the attraction for material enjoyment weakens.   When the material desires become very weak, the saubhägya (desire for devotion) becoming stronger, and transforms into faith, by the association of devotees.   This faith produces more association, and bestows all success.  The steps in the creation of saubhägya for the jéva may be studied from the life story of Närada.  

In Çrémad Bhägavatam it says:

ahaà purätéta bhave'bhävam mune
däsyäç ca kasyäçcana vedavädinäm
nirüpito bälaka eva yoginäà
çuçrüñaëe prävåñi nirvivakñatäm
ucchiñöa lepän anumodito dvijaiù
sakåt sma bhuïje tad apästa kilbiñaù
evaà pravåtasya viçuddha-cetasas
tad dharma evätmä ruciù prajäyate
tatränvaham kåñëa-kathäù prajäyatäm
anugåhenäçrëavam mahoharäù
täù çraddhayä me'nupadaà visåëvataù
priya-çravasy aìga mamäbhavad ratiù

O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brahmanas who were following the principles of Vedänta.  When they were living together during the four months of the rainy season, I was engaged in their personal service.
Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated.  Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me. 
Vyäsadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Kåñëa and thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.
							S.B.1.5.23,25,26

evaà kåñëa mater brahman näsaktasyämalätmänaù
kälaù prädur abhüt kale taòit saudäminé yathä
prayujyamäne mayi täà çuddhaà bhägavaéià tanum
ärabdha-karma-nirväëo nyapatat päïca- bhautikaù

And so, O Brahmana Vyäsadeva, in due course of time, I, who was fully absorbed in thinking of Kåñëa and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously.
Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work stopped. 
							S.B.1.6.27, 28

The conclusion is this:  when bhägya arises from many births of sukåtis, faith also arises, through association of devotees.  From this faith arises devotional action, clearance of material desires, steadiness, taste, attachment and attraction for Kåñëa.  Where bhägya appears in a person's life, faith also is seen.  Therefore faith and association of devotees is the root of all auspiciousness.  

There is a kärikä in this connection:

evaà païjara-bandho'yam jévaù çocati sarvadä
kadäcit satprasaìgena tasya mokño vidhéyate

The subtle and gross bodies bind the jéva in a cage.  In this situation the jéva is always lamenting.  Sometimes, through good fortune, he is released from bondage by the association of devotees. 

mukta-bandha-daçä-bhedäc caitanyasya daçä-dvayam
muktir hitvänyathä rüpam svarüpeëa vyavasthitiù
atyanta-duùkha hänau sä cit-sukhäptir na saàçäyah

The jéva has two conditions: in bondage and liberation.  Giving up false conditions, and becoming situated in ones real condition is called mukti or liberation.  There is no doubt that, with liberation, suffering ceases and bliss is attained.

Çvetäçvatara Upaniñad says:

juñöaà yadä paçyaty anyam éçam 
asya mahimänäm iti véta çokaù

When the jéva looks towards the Supreme Lord, worthy of  his worship, his lamentation disappears and he attains glory as a  servant of Kåñëa.     
				Çvetäçvatara Upaniñad 4.7

Liberation and bondage are the two states of the jéva.   Liberated jévas are of two types: eternally liberated (nitya mukta) and liberated from mäyä (mäyä mukta).  The eternally liberated jévas are never bound by mäyä.  The mäyä muktas, first having entered mäyä, later enter the spiritual pastimes after being liberated from mäyä by association of devotees.  

What is the form of the jéva in liberation?  Some say that the jéva's liberation is the absolute cessation of misery; some say it is merging with the Lord or brahman.   However, those who are wise say:

muktir hitvänyathä rüpaà svarüpeëa vyavasthitiù 

Liberation means being situated in ones eternal original form, which he attains after giving up the changeable gross and subtle bodies. 
						S.B. 2.10.6

The jéva is a spiritual form, the pure servant of Kåñëa.   Entrance into mäyä is a distortion to his form. When he rejects mäyä and becomes situated in his true form, that state is called mukti, or liberation.  When knowledge of his true form becomes extremely indefinite, he has a tendency to merge into the Lord, and when the knowledge of his form is clear, he attains the status of a pure servant of Kåñëa.   Liberation is not merely the cessation of all miseries, but the attainment of spiritual bliss along with the cessation of miseries.   The characteristics of liberation are mentioned in the Chändogya Upaniñad:

evam evaiña samprasädo'smäc charérät samutthäya paraà jyoti-rüpa-sampadya svena rüpenäbhiniñpadyate
sa uttamaù puruñaù sa tatra paryeti jakñan kréòan ramamäëaù

Having attained liberation, giving up the gross and subtle bodies, the jéva becomes equipped with a spiritual effulgent form.  He is a spiritual person.  In the spiritual world he eats, plays and becomes absorbed in bliss.  
			Chändogya Upaniñad 8.12.3

According to the Vedas, this is the ultimate liberation. The Chändogya Upaniñad also described the eight qualities attained by the jéva in liberation.

ätmä'pahata-päpmä vijaro vimåtyur viçoko vijighatso'pipäsaù satyakämaù satya-saìkalpaù so'nveñöavyaù

The jéva is without sin, or free from relation with sin and ignorance.  He is free from old age, being ever young.  He is deathless, never leaving his spiritual body.  He is peaceful, being free from lamentation, suffering and craving.  He is devoid of desire for enjoyment. He is without thirst, with no desire other than to serve the Lord.  He has only desires to serve the Lord favorably.   Whatever desires he has are fulfilled.  
			Chändogya Upaniñad 8.7.1

These eight qualities do not exist in the conditioned jéva.   One should know the difference between the conditioned and liberated jévas by searching the scriptures. 

Though the goal of liberation is laudable, the final attainment in liberation must only be the happiness of service to Bhagavän.  As there is a danger of losing sight of the main goal by aspiring for secondary goals, it is better not to aspire for liberation.  Those who hold in their hearts the desire for liberation from the beginning cannot attain advancement in the eternal rasas of bhakti.  However much a person may take shelter of karma or jïäna, without attaining the mercy of Kåñëa, he cannot attain even mukti.  Among the ten topics of the Bhägavatam, liberation is the ninth, but the happiness of service to the shelter, Kåñëa, is the tenth.  

daçame daçamaà lakñyam äçritäçraya- vigraham
çré-kåñëäkhyaà paraà dhäma jagad dhäma namämi tat

In the tenth canto of Çrémad Bhägavatam, the tenth subject matter, the shelter of the devotees, is described.  I pay my respects to that supreme goal, the goal of the universe, whose name is Kåñëa. 
				Bhävarthadipka 10.1

Those who develop the happiness of serving Kåñëa in their heart have in their grasp all the other nine topics of Bhägavatam, including liberation.   To make this fact clear, Caitanya Mahäprabhu said:

cäri varëäçramé yadi kåñëa nahi bhaje
sakarma karite sei raurave paòi maje
jïäné jévan mukta daçä päinu kari mäne
vastutaù buddhi çuddha nahe kåñëa bhakti vine

The followers of the varëäçrama institution accept the regulative principles of the four social orders and four spiritual orders.  However, if one carries out the regulative principles of these orders but does not render transcendental service to Kåñëa, he falls into the hellish condition of material life. 
There are many philosophical speculators belonging to the Mäyäväda school who consider themselves liberated and call themselves Näräyaëa.  However, their intelligence is not purified unless they engage in Kåñëa's devotional service. 
		C.C.Madhya22.26, 29
Since mukti cannot be attained by practice of karma, jïäna, yoga, austerity or any other process, even the jïänés utilize bhakti, though in a polluted form, to attain liberation.  The pure devotee does not even pray for such liberation, but that liberation humbly submits herself to their service. 

bhaktis tv ayi sthiratarä bhagavän yadi syäd
daivena naù phalati divya kiçora mürtiù
muktiù svayaà mukulitäïjali sevate'smän 
dharmärtha-käma-gatayaù samaya-pratékñäù
					
Oh Lord,  if you think our devotion is fixed, then reveal your transcendental youthful form in our hearts.    Prayers for dharma, artha, kama and moksa are no longer necessary, because mukti herself, with folded hands, stands waiting to service us.   Dharma, artha, and kama remain waiting our orders to serve your lotus feet.  
				Kåñëa Karëämåta 107

The liberation obtained by the devotees is of two types: svarüpa mukti and vastu mukti.    One who, due to practice, attains his spiritual form even in this material world, is served by liberation before giving up the material body.   Though the body belongs to the material world, the soul is absorbed directly in the spiritual world.   One should understand that such a person has attained svarüpa mukti.  When such a person gives up his material body he attains vastu mukti by Kåñëa's mercy. 
The liberation of the advaita vadis is of two types: brahma-sayujya (merging into the effulgence of the Lord) and éçvara-sayujya (merging into the Lord's body).  Neither of these types of liberation is the natural position of the jéva.   In the Brahmäëòa Puräëa these people are described: 

siddha-lokas tu tamasaù pare yatra vasanti hi
siddhä brahma sukhe magnä daityäç ca hariëä hatäù
 
Siddhaloka, the abode of brahman, lies beyond the material world.   In that place reside the asuras such as Kaàça killed by the Lord and the mäyävädis absorbed in the bliss of brahman. 
						Brahmäëòa Puräëa

The jïänés and yogis, though they attempt to separate themselves from the material energy by meditations such as  "ahaà brahmäsmi" and  "tattvam asi", do not obtain the supreme spiritual goal of being situated in their spiritual bodies. 
Chapter Nine

The material world and the jéva are simultaneously different and non-different from the Lord
Bhedäbheda

On studying the Vedas and Vedänta, the äcäryas have come to two different conclusions.   On the basis of the conclusions of Dattätreya, Añöavakra, Durväsä and other åsis, Çaìkaräcarya preached the philosophy of absolute monism.   That is one type of conclusion.  On the other hand, following in the footsteps of Närada, Prahläda, Dhruva, Manu and others, the Vaiñëavas have preached the philosophy of pure bhakti.  That is the second type of conclusion reached from studying the scriptures.  
There are four types of bhakti philosophy.  Rämanujäcärya preached viçiñöädvaita; Madhväcärya preached çuddha dvaita;  Nimbarkäcärya preached dvaitädvaita; and Viñëu Svämé preached çuddha advaita.  They are all preachers of pure bhakti.  
According to Rämänujäcärya, there is only one reality, the Lord (advaita), who is qualified (viçiñöa) by cit and acit.  According to Madhväcärya, the jéva  is a reality or entity distinct from the Lord (dvaita) , but has a nature of devotion to the Lord.  According to Nimbarka, the jéva  is simultaneously different and non-different from the Lord (dvaita advaita), but he accepts the concept of eternal difference of jéva  and the Lord.  According to Viñëu Sväméi, though there is only one substance (advaita), there are still eternal states of difference in the form of  brahman and jéva .    Though there are differences amongst the philosophies, all the vaiñëava äcäryas have accepted the eternal nature of bhakti, bhagavän, the jéva 's eternal servitorship and the goal of prema.   They are true Vaiñëavas.   But though they are all Vaiñëavas, their realizations, being slightly different for each other, were partial or imperfect.   When Mahäprabhu appeared, he removed incompleteness from those realizations and taug the world the pure science, the highest truth of pure bhakti.     
vyäsera sütrete kahe pariëäma väda
vyäsa bhranta bali' tä'ra uthaila viväda
pariëäma väde éçvara hayena vikäré
eta kahi'vivarta väda sthäpanä ye kari
vastutaù pariëäma vada sei se pramäëa
dehe ätmäbuddhi haya vivartera sthäna
avicintya çakti yukta çré bhagavän
icchäya jagad rüpe päya pariëäma
tathäpi acintya çaktye haya adhikäré
präkåta cintämaëi tähe dåñöänta dhari
nänä ratna räçi haya cintämaëi haite
tathäpiha maëi rahe svarüpe avikåte
båhad vastu brahma kahi çré bhagavän
ñaò vidha aiçvarya pürëa para tattva dhäma
täìre nirviçeña kahi, cic chakti nä mäni
ardha svarüpa nä mänile, pürëatä haya häni
apädäna, käraëa, adhikaräëa -käraka tina
bhagavänera saviçeñe ei tina cihna
ñaò aiçvarya pürëänanda vigraha yäìhära
hena bhagaväne tumi kaha niräkära

In his Vedänta sütra, Srila Vyäsadeva has described that everything is but a transformation of the energy of the Lord.  Saìkaräcärya, however, has misled the world by commenting that Vyäsadeva was mistaken..  Thus he has raised great opposition to theism throughout the entire world.  According to Saìkaräcärya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed.  
Transformation of energy is a proven fact.  It is the false bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all respects.  Therefore by His inconceivable energies He has transformed the material cosmic manifestation. 
Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged.
Although touchstone produces many varieties of valuable jewels, it nevertheless remains the same.  It does not change its original form. 
Brahman, who is greater than the greatest, is the Supreme Personality of Godhead.  He is full of six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge. When we speak of the Supreme as impersonal, we deny His spiritual potencies.  Logically,  if you accept half of the truth , you cannot understand the whole. 
C.C. Madhya 7.121-126, 138, 140
The personal features of the Supreme Personality of Godhead are categorized in three cases-namely, ablative, instrumental and locative.
C.C. Madhya 6.144

Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?
C.C.Madhya 6 152

Veda Vyäsa in the Vedänta Sütras has taught pariëäma vad (transformation), not vivarta vada (illusion).  But Saìkaräcärya, claiming that in pariëäma vada the Lord becomes subject to change, changed the meaning of the sütras and established vivartaväda.   The meaning of the words 'pariëäma' and 'vivarta' are given in the Vedäntasara written by Sadänanda Yogindra, 59 verse:
satattvato'nyathä buddhir vikära ity udérataù
atattvato'nyathä buddhir vivarta ity udähåtaù

The perception of a different object when a real object takes another form is called pariëäma. Perception of a different object when there is actually no different object is called vivarta. 
Pariëäma is transformation of an object.  The example is the formation of yogurt from milk.  An example of vivarta is mistaking a rope for a snake.   
Taking these definitions, the followers of Saìkaräcärya say that the jéva  and the material world can never be a transformation of the Lord.   If one accepts such a transformation of the Lord, it must be considered a perverted state of the Lord.  As yogurt is a perverted state of milk, one must say that the world is a perverted state of the Lord.  Therefore, they say, pariëäma is not acceptable.   If out of ignorance a person accepts a rope as a snake, from that mistake many difficulties arise.  They claim the perception of the material world is similar to this.  The world does not exist. Out of ignorance that which is perceived as world is actually an illusion, vivarta.   By accepting this proposition, the Lord is not subject to change or transformation.   By such reasoning, the theory of vivarta is established.   
Mahäprabhu's teaching is as follows.  There is no substance to the theory of vivarta väda.   Thinking the material body to be the self is comparable to the mistaking a rope for a snake.  That is vivarta. However the material body is not false.   And to claim that the Lord, through illusion or vivarta, becomes the material body and the material world, that the Lord falls under the illusion of thinking he is a jéva , is a detestable belief.  
Pariëäma is accepted in the Vedänta Sütras of Vyäsa.   By rejecting pariëäma, one admits that all-knowledgeable Vyäsa is mistaken. Just as milk transforms into yogurt, the Lord's inconceivable energy, by his wish, is transformed into the jéva  and the material world.   There is no transformation of the Lord or Brahman.  What is transformed through the influence of the Lord's variegated, inconceivable energies can never make the Lord the object of transformation.    
Though a material example cannot fully represent spiritual matters, by accepting an example one can clarify a spiritual topic.   Thus it is stated that touchstone, though producing piles of jewels, remains unchanged.  On the spiritual level, one can think of the Lord's creations in the same way. Though creating unlimited jévas and unlimited universes by his inconceivable energy just by his will, the Supreme Lord remains without change.   
One should not think the words "without change" make the Lord impersonal, absolutely without quality.  The absolute truth is endowed with the six opulences in full as Bhagavän.  By claiming the Lord is absolutely without qualities, one is claiming he is without spiritual energies.   However, by his inconceivable energies, the Lord is eternally endowed with qualities as well as being devoid of qualities.   To claim absolute absence of qualities is acceptance of only half of the Lord's form.  By this, one is destroying his completeness.  
The three ways in which the Lord is the cause (ablative, instrumental, locative- from whom, by whom and in whom everything exists) is explained in the çruti:
yato va imäni bhütäni jäyante  yena jätäni jéva nti   yat prayanty abhisaàvisanti tad vijijïäsasva tad brahma
Inquire about the brahman from who everything is born, by whom everything is sustained, and into whom everything enters.
				Taittiréya Upaniñad 3.1
"From whom all beings are born" describes the Lord in the ablative function.   "By whom all beings continue to live" describes the Lord in his instrumental function.    "Into whom they enter" describes his locative function.   The supreme being is qualified by these characteristics; these are his qualities.   Thus the Lord is always endowed with qualities, and can never be without form or qualities.    The form of eternity, knowledge, and bliss, full of the six opulences, is the Lord's eternal spiritual form.  
Çré Jéva  Gosvämé in his Bhagavat Sandarbha has explained the Supreme Personality of Godhead as follows:
ekam eva paramaà tattvaà sväbhävikäcintya çaktyä sarvadaiva svarüpa-tad-rüpa-vaibhäva-jéva-pradhäna-rüpeëa caturdhävatiñöhate   süryantara-maëòala-sthita-teja iva maëòala-tad bahirgata-tad-raçmi-tat-praticchavi rüpeëa
There is one Supreme Being.  He is naturally endowed with inconceivable energies.   Through these energies he exists eternally in four states: His own form, His spiritual expansions, the jéva  and pradhäna (matter).   These four states may be compared to the sun's power, the sun globe, the sun's rays and the sun's effulgence.  
				Bhagavat Sandarbha 16
In the above quoatation, His own form (svarüpa) means the form of eternal bliss and knowledge.  His spiritual abode, names, associates and all objects assisting in pastimes are the expansions (vaibhäva).  The eternally liberated and eternally conditioned souls are the jévas. Mäyä and all the gross and subtle elements of the universe are indicated by the word "pradhäna".   These four manifestations are manifested from the eternal supreme being.   
How can eternally contradictory objects exist within the Supreme Being?   For the intelligence of the jéva , this is impossible, because the intelligence of jéva  is limited.    However, by the inconceivable energy of the Lord, it is not impossible. Çré Jéva  Gosvämé has called this conception acintya bhedäbheda in his work Sarva Samvädiné.   The philosophy of difference and non-difference called dvaitadvaita of Nimbarkäcärya is not perfect (not explaining the contradiction).   The Vaiñëava world has received the perfection of this philosophy through the teachings of Caitanya Mahäprabhu.   Since the root of acintya bhedäbheda lies in Madhväcärya's acceptance of the eternal form of the Lord, full of eternal bliss and knowledge, Caitanya Mahäprabhu accepted the Madhva  sampradäya.  Because the previous Vaiñëava äcäryas' philosophies all had a slight philosophical deficiency, they appeared as different sampradäyas with mutually differing philosophies.  By the power of his own omniscience, Caitanya Mahäprabhu hasompleted what is lacking in all these philosophies.   
Taking Madhva's acceptance of the eternal form of the Lord;  Rämänuja's conception of the energies (qualities) of the Lord; Viñëu Svämé's concept of the Lord' oneness by complete dedication to Him; and Nimbarka's conception of the Lord's simultaneous difference and non-difference, Caitanya Mahäprabhu made them perfect, mercifully offering to the world the pure scientific philosophy of acintya bhedäbheda.  Very soon there will be only one sampradäya of bhakti philosophy, called Çré Brahmä sampradäya.  All other sampradäyas will reach their perfection in this brahmä sampradäya.  
There is the following kärikä to summarize this:

sarvatra çruti-väkyeñu tattvam eka viniçcitam 
nävidyäkalpitaà viçvaà na jéva-nirmitaà kila
atattvato' nyathä buddhir vivarta ity udähåtaù 
satattve viçva etasmin vivarto na pravartate
acintya-çakti-yuktasya pareçasyekñanät kila
mäyä-nämny aparä çaktiù süyate sacaräcaram
bhedäbhedätmäkaà viçvaà satyaà kintu vinaçvaram
na tatra  jéva-jätänäà nitya-sambandha eva ca
na brahma-pariëämo vai çakteù pariëatiù kila
sthüla-liìgätmäkaà viçvaà bhogäyatanam ätmänah

If one examines all the statements of all the scriptures, one can understand that there is one eternal truth.  The world is true, not a false object imagined through ignorance.   It has arisen through the free will of the Supreme Lord, not through the jéva .   Perception of a false object is called vivarta.   Though the world is temporary, it is real, having arisen through the glance or will of the Lord endowed with inconceivable energies.    There is no factor of illusion or vivarta here.   The Supreme Lord's inferior energy is mäyä.  By her will, this material world of moving and non-moving entities appears.  The whole universe is at once identical with and different from the Lord by his inconceivable energy.   Though the world is real, it is not the ultimate real.  The Kaöhopaniñad  and Çvetäçvatara Upaniñad prove this: nityo nityänäà cetanaç cetanänäm  (I am the chief eternal and the chief of all conscious entities.)    
Exclusive duality, exclusive monism, pure monism or qualified monism-these philosophies all agree with some of the statements of the scriptures, but contradict other scriptural statements.   But the philosophy of acintya bhedäbheda is a philosophy which agrees with all the statements of scripture.  It is the natural object of the faith of the jéva  and approved by all the devotees.  

The jéva  does not have an eternal relation with this material world, which is a transformation of the Supreme Brahman's energy, not a trans

Chapter 10

Sädhana of the Jéva, Pure Bhakti

A factual delineation of the sädhana of the jéva will be presented, through examination of the nature of pure bhakti, the qualification for bhakti, the types of bhakti and the various services of bhakti.  
The nature of pure bhakti is discussed by Çré Rüpa Gosvämé in Bhakti Rasämåta Sindhu pürva vibhäga 1.22, as well as Caitanya Caritämåta  Madhya 19,.167:
anyäbhilañitä çünyaà jïäna-karmädy anävåtam
anukulyena kåñëänuçélanaà bhaktir uttamam

To serve Kåñëa in a favorable mood by all the senses is called Kåñëa bhakti.   Being free from all desires except the desire to increase devotion to Kåñëa, without worshiping any other personality or devatä as another Lord; being devoted to Kåñëa alone, giving up all practice of jïäna and karma, and serving Kåñëa with all the senses in a favorable mood, is called pure devotional service.  

Favorable (anukulya) refers to a pleasing attitude towards Kåñëa.   It is possible to cultivate realization of Brahman or Paramätmä by following the paths of jïäna or yoga. But these are not bhakti (not being pleasing to the Lord.).   By the word "jïäna" is meant cultivation of analytical knowledge and search for undifferentiated Brahman.   However, for the perfection of the jéva, it is very necessary to have knowledge ‹jïäna) of the true nature of jéva, jaòa (matter) and Bhagavän and their relationships. This is included within the cultivation of devotional service.   
By the word 'karma" is meant daily (nitya), periodic (naimittika) or personally motivated  (kämya) rituals such as präyañcitta or atonement ceremonies, which are directed away from the Lord.  Though the acts of service to Kåñëa seem almost like karma, because of the distinct quality of faith in Kåñëa, the activities are called bhakti rather than karma.  The practice of detachment (vairagya) which is practiced before taking to bhakti is also a type of karma.  Only the unmotivated, direct desire of the soul to serve Kåñëa is seen in the activities of bhakti.    
There are four qualities in the state of sädhana bhakti and two qualities in the stage of perfection of bhakti. 

kleça-ghné çubhadä mokña-laghutä-kåt sudurlabhä
sändränanda-viçeñätmä çré-kåñëäkarñiëé ca sä

1.	The first characteristic of sädhana bhakti is the destruction of miseries, constituted of ignorance (seed of sin), desire for sinful action, and sinful action (and reaction); and  ignorance (seed of puëya), desire to do puëya and the actions of puëya.   
2.	The second characteristic of sädhana bhakti is the bestowal all good qualities and pure happiness ot the jéva, as well manifesting the affection from all living entities and to all living entities.
3.	The third characteristic is to consider liberation as very insignificant.
4.	The fourth characteristic is its rare attainment.  Even after performing all the activities of bhakti for a long time if the person does not have deep attachment to the goal, he cannot attain prema.
5.	The fifth quality is the intense bliss.  
6.	The sixth qualitiy is the ability to attract even Kåñëa.  The last two manifest in the stage of perfection.  
		B.R.S. Pürva Vibhäga 1.17

The first four qualities are also seen in the perfect stage of bhakti.  The first part of the perfect stage is called bhäva bhakti.  At this stage, the first four qualities appear in full.  The final stage of perfect bhakti is prema.  In the stage of practice, there is sädhana bhakti and in the stage of perfection (sädhya) there is bhäva bhakti and prema bhakti.   Pure logic can never hope to capture the essence of bhakti. However if logic is obedient to favorable inclination to Kåñëa, then bhakti may be understood.  In this chapter only sädhana bhakti will be discussed. 
The quality of sädhana bhakti is this:
krti-sädhyä bhavet sädhya-bhävä sä sädhanäbhidhä
nitya-siddhasya bhävasya präkaöyaà hådi sädhyatä
					
When a person tries to attain the goal of pure bhakti (sädhya-bhäva) through utilization of his senses (kåti-aädhya) it is called sädhana bhakti.  The goal is eternally perfect (nitya-siddhasya), but that practice by which it becomes manifest in the heart (präkaöyam hådi) is called sädhana. 
	B.R.S. Pürva Vibhäga 2.2
Types of Bhakti
The import here is that the suitable method by which a person is able to absorb his mind in Kåñëa is called sädhana bhakti or upäya bhakti.  This sädhana bhakti is of two types: vaidhé and rägänugä. 
Sädhana bhakti is called vaidhé bhakti when the soul practices devotion to Kåñëa according to the regulation of scriptures, lacking natural attraction to Kåñëa. The rules of vaidhé bhakti should be practiced by brahmaëas, kñatriyas, vaiñyas and ñudras;  by brahmacärés, gåhañöhas, vänaprasthas and sannyäsés.  This is glorified in the scriptures.  In the Närada Païcarätra this is also described:
suraåñe vihitä çästre harim uddiçya yä kriyä
saiva bhaktir iti proktä tayä bhaktiù parä bhavet 

All the activities prescribed in the scriptures to please the Lord are called sädhana bhakti, or upäya bhakti.  By that means parä bhakti or sädhya bhakti (upeya bhakti) is attained.
				Närada Païcarätra 
Qualificaton
(devotees according to faith)
There are three types of people practicing sädhana bhakti.:
çraddhävän jana haya bhakti adhikäré
uttama madhyama kaniñöha çraddhä anusäré

A faithful devotee is a truly eligible candidate for the loving service of the Lord.  According to one's faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee. 
				C.C. Madhya 22. 64
The meaning of faith (çraddhä) is this:

çraddhaù çabde viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva karma kåta haya

By rendering transcendental loving service to Kåñëa, one automatically performs all subsidiary activities.  This confident, firm faith, favorable to the discharge of devotional service is called çraddhä.
				C.C. Madhya 22.62

To have firm faith that devotion to Kåñëa is the only means for the jéva, and that attempts at karma and jïäna devoid of devotion are useless-such a favorable inclination of the heart is called faith or çraddhä.   If a person's faith is deep and unshakeable, he is called an uttama adhikäré.  One whose faith is moderately firm is called a madhyama adhikäré.  The person who as no firm faith, such that he has danger of changing faith due to opposing arguments, is called a kaniñöha adhikäré.   There are two types of kaniñöhas:  those whose faith is mixed with karma and jïäna and those whose faith is free from karma and jïäna.  Those free from karma and jïäna can attain the uttama level through devotee association. Those whose faith is mixed with karma and jïäna progress only with great difficulty and the very strong mercy of devotees.  

Concerning the mixed faith of a kaniñöha, Çréla Rüpa Gosvämé has written in Bhakti Rasämåta Sindhu:

mådu çraddhasya kathitä svalpä karmädhikärétä

A person who has only tender faith has a slight tendency to karma. 
				B.R.S. Pürva Vibhäga 2.186
People of tender faith perform bhakti by means of the varëäçrama system and offering of the results of their work (karmärpaëa).  Their bhakti is not real bhakti but a semblance of bhakti (bhakty abhäsa): their chanting of Hare Kåñëa is called shadow nämäbhäsa (chäyä nämäbhäsa). If that bhakti harbors material desires or desire for liberation, it is called pratibimba nämäbhäsa. In that case, such persons are called karmis or jïänés but not bhaktas.  The kaniñöha adhikäré offering the result of his work or knowledge to Kåñëa (karma-jïäna arpaëa), without any desire other than to please Kåñëa (anyäbhilañitä çünya) is called vaiñëaväbhäsa,  or vaiñëava praya,  almost a vaiñëava.  
(Bhakti is devoid of cultivation of jïäna,and vairagya  and  desire for mukti)
When Ramänanda was defining sädhana bhakti, Mahäprabhu gave the answer "This is external, please say more."  That was because this Ramananda was speaking of the vaiñëava praya, on the stage of tender faith.  Later, when Mahäprabhu replied  "This is correct, please say more," Ramananda had begun to discuss pure bhakti.   Quoting from Çrémad Bhägavatam he gave a description of the devotee with firm faith, who rejects jïäna:
jïäne prayäsam udapäsya namanta eva
jévanti sammukharitäà bhavadéya-värtäm
sthäne sthitaù çruti-gataà tanu-väì manobhir
ye präyaço' jita jito'py asi tais trilokyäm 

To attempt to understand the Lord by the ascending process, through knowledge gained by the material senses is called asrauta, but Kåñëa is not obtainable by mind, words and body.  The devotee thus gives up the path of logic through observation of temporary external objects by the temporary senses, and hears from the mouths of the devotees devoid of the four defects of illusion, inattention, cheating and limited senses, and with direct realization of the truth. He serves by hearing about and glorifying Kåñëa with faith. Devoid of all false ego, he dedicates his whole life, body, mind and words, to hearing and chanting the authorized message of bhakti.  Though unconquerable, the Lord becomes known and controlled by prema bhakti of this devotee, whatever status he occupies in the three worlds.   (Çréla Bhaktivinoda's translation) 
					S.B.10.14.3

By the accumülation of devotional credits of many lifetimes, the jéva attains faith favorable for development of bhakti.  With this faith, if the devotee minimizes his material needs just to maintain his life, real bhakti will arise. This is not the practice dry renunciation aiming at liberation. 

bhukti-mukti-spåhä yävat piçäcé hådi vartate
tävad bhakti sukhasyätra katham abhyudayo bhavet
								
As long the witches of bhukti and mukti linger in the heart, how can pure bhakti arise? 
B.R.S. Pürva 2.16

The desire for mukti is quite contrary to bhakti. Among the five types of mukti (sälokya, sämépya, särüpya, särñöi and säyujya) säyujya mukti is extremely contrary.  But the devotees do not even aspire for the four other types of mukti.  As Çrémad Bhägavatam says:
salokya särñöi sämépya särupyaikatvam apy uta
diyamänaà na gåhnanti vinä mat sevanam janäù

A pure devotee does not accept any kind of liberation-salokya, sarsti, samipya, sarupya or ekatva-even though they are offered by the Supreme Personality of Godhead. 
						S.B.3.29.13

There is no special qualification for sädhana bhakti as there is in varëäçrama.  Any person who develops faith (as described above) has the qualification for bhakti.  Such a person, who is qualified for bhakti, (being on a higher level of qualification) is not obligated to perform karma or to indulge in vikarma.  Qualified for bhakti, he has no taste for sinful activity. If a sinful act by chance takes place, its effect is destroyed by bhakti itself.  One does not depend on atonements (präyaçcitta).  
As Çrémad Bhägavatam says:
svapäda-mülaà bhajataù priyasya tyaktänya bhävasya hariù pareçaù
vikarma yac chotpatitaà kathaïcid dhunoti sarvaà hådi sanniviñöaù 

One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord.  Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone's heart, immediately takes away the reaction to such sin.
						S.B.11.5.42

Proper determination of ones qualification is the cause of all good qualities.  Performing actions not suitable to ones qualification is the cause of all faults.  
sve sve'dhikäre yä niñöä sa guëaù parikértitaù
viparyayas tu doñaù syäd ubhayor eña nirëayaù

Steadiness in one's own position (proper qualification for actions) is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained. 
					S.B.11.21.2

Performing the activities of devotion with steadiness, as mentioned in the above verse, is the direction of the scriptures. 

The activities of bhakti

Being qualified with the requisite faith, the devotee performs the activities of vaidhé bhakti according to the scriptural injunctions. There are many aìgas or activities of bhakti, but they may be abbreviated as sixty-four.  These are: taking shelter of an authorized guru, taking initiation and teachings from guru, serving the guru,  following the path of the  previous devotees, inquiry about the ultimate truth, renouncing material enjoyment for Kåñëa, living in a  devotional tértha,  accepting what is necessary to maintain the body, observing ekadasi, respect for the asvattha and dhatri trees.  These ten aìgas are the beginning of devotional service, and must be practiced.
   
The next ten are: giving up material association, not making unqualified disciples, giving up big material endeavours, giving up studying of books devoid of bhakti, or superificial study of bhakti çästra, or argumentation on the same, not being miserly in dealings, not falling into lamentation, giving up disrespect to devatäs, not giving agitation to other entities by ones work, giving up seva and nama aparädhas, avoiding hearing criticism of Kåñëa or his devotees.   These ten are practiced by avoidance.   The chief among all the twenty are taking shelter of guru, taking initiation and serving the guru.  
Wearing the marks of a Vaiñëava, wearing the names on the body, receiving the flower remnants, dancing before the Lord, offering obeisances, standing when the Lord approaches, following the procession of the Lord, going to the temple, parikramä, deity worship, service to the Deity, singing, saëkértana, japa, vijïapti, offering praise to the Lord, tasting  prasädam, taking the foot wash, smelling the incense or flowers,  touching the deity, seeing the deity, performing ärätrika,  seeing festivals, receiving the Lord's glance, offering things dear to oneself, putting forth all effort for Kåñëa's sake, surrender to the Lord's will in all cases, service to tulasi, Bhägavatam, Mathurä and Vaiñëavas,  holding festivals along with the devotees, observance of Kärtika vrata,  celebration of Janmäñöami etc. serving the deity, relishing the meaning of the Bhägavatam in association of devotees, association with advanced devotees, näma saìkértana and living in Mathurä.   
Even with a little practice of the last five items, a person can attain bhäva bhakti.  Amongst the items, some are engagement for the body, some for the senses, and some for the mind.   In other words, vaidhé sädhana bhakti may be defined as the method of engaging the body, mind and senses in Kåñëa's service.   Some devotees reach perfection by practice of one item, and others practice many.  The material results which these activities yield are recorded in the scriptures, but these are only meant for encouraging the materialistic person.  Actually the main result of any of the items of sädhana bhakti is one-attraction of the jéva to Kåñëa. 
Though the items of bhakti are classified as sixty-four, they are factually only nine items.  As Çrémad Bhägavatam says:

çravaëaà kértanaà viñnoù smaranaà päda-sevanam
arcanaà vandanaà däsyaà sakhyam ätmänivedanam
iti puàsärpita viñëau bhaktiç cen nava lakñaëä
kriyeta bhagavaty addhä tan manye'dhétam uttamam

Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viñëu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him-these nine processes are accepted as pure devotional service.  One who has dedicated his life to the service of Kåñëa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. 
					S.B.7.5.23-24
Caitanya Caritämåta says the same in Madhya Lélä. 22.118.
Those knowledgeable of bhakti do not say that the acts of karma are at any time an aìga or activity of bhakti.  Unless an action loses its fruitive intention and attains the form and name of causeless devotion, it does not become bhakti.  Before karma transforms its very nature, it undergoes three stages: niñkäma karma (karma without material desire), karmärpaëa (offering the results to Kåñëa) and karma yoga.   When a person passes these three stages, the very form of karma (karma svarüpa) changes and becomes devotional service.    Thus Çrémad Bhägavatam says:
	tävat karmäëi kurvéta na nirvidyeta yävatä
mat kathä çravanädau vä çraddhä yävan na jäyate

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by çravaëam kértanam viñëoù, one has to act according to the regulative principles of the Vedic injunctions. 
					S.B.11.20.9

When a person becomes indifferent to karma, karma simply becomes jïäna.  When real faith in topics of Kåñëa arises, karma changes into bhakti.    Concerning niñkäma karma and karmärpaëa, Närada says:
naiñkarmyam apy acyuta bhäva varjitaà 
na çobhate jïänam alaà niraïjanam
kutaù punaù çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam

When brahma jïäna, essentially devoid of both karma and devotion to Acyuta, has no good qualities, naturally karma, which by nature is inauspicious, even if it becomes niñkäma, without desire, cannot attain any good qualities, as long as it is not offered the Lord. 
						S.B. 1.5.12

How karma offered to the Lord  (karmärpaëa) becomes bhakti is described by Närada in Bhägavatam:

ämayo yaç ca bhütänäm jäyate yena suvrata
tad eva hy ämayaà dravyaà na punäti cikitñitam
evaà nåëäm kriyä yogäù sarve samsåti- hetavaù
ta evätmä vinäçäya kalpante kalpitäù pare
yad atra kriyate karma bhagavat-paritoñaëam
jïänaà yat tad adhénaà hi bhakti-yoga- samanvitam
kurväëä yatra karmäëi bhagavac-cikñayä' sakåt
gånanti guëa-nämani kåñëasyänusmaranti ca

If one tries to cure a sickness by the very cause of the sickness, the disease will never be cured.  The cause of the disease of saàçara of the jéva is karma käëòa.  Whether it is niñkama (performed without desire for resutls), or offered to the Lord, it still does not yield destruction of saàçära.  Only after karma is accepted only to the extent of maintaining the body does it lose its nature as karma. Only then can it transform into bhakti. Only when those karmas alone which are favorable for pleasing the Lord are accepted, and the person accepts sambandha jïäna concerning bhakti, does all karma become bhakti yoga.  Making all actions in relation to Kåñëa, and accepting the teachings concerning the Lord, the devotee should constantly chant and remember the qualities and names of Kåñëa. This is the instruction of the scriptures.1 
					S.B.1.5.33.36
Though jïäna and vairagya are somewhat favorable for entering bhakti, they are not aìgas of bhakti.  If they become prominent, they harden the heart, and one cannot appreciate bhakti, which is by nature very tender.  They are by nature obstacles in the development of relation with Kåñëa.    Devotion is the only cause of bhakti.  Rather than practice vairagya, the devotee should practice yukta-vairagya.
anäsaktasya viñayän yathärhaà upayuïjataù
nirbandhaù kåñëa-sambandhe yuktaà vairagyam ucyate

Relating everything in the world as much as possible to Kåñëa in a favorable way,without being attached, is called yukta vairagya.
			B.R.S. Pürva Vibhäga 2.125
Yukta vairagya is necessary in sädhana bhakti, whereas cultivation of knoweldge and false renunciation are not aìgas of bhakti but contradictory elements.  The display of devotion to gain money or disciples is also far removed from true devotion and is also contradictory to true bhakti.  Qualtities such as proper discrimination are certainly necessary in practice of bhakti, but they are not aìgas of bhakti.  Yama niyama, ahiàsa, cleanliness-the aspects of good character-become splendorous when they take shelter of an aìga of bhakti.  They are not independent aìgas of bhakti. 
jïäna vairagyädi bhaktira kabhu nahe aìga
ahiàsa yama niyamädi bule kåñëa bhakta saìga

The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as nonviolence and mind and sense control automatically acompany a devotee of Lord Kåñëa. 
				C.C. Madhya 22, 145

Rägänugä bhakti
Up until now, vaidhé bhakti has been discussed. Now we will discuss rägänugä sädhana bhakti.

iñöhe svärasiké rägaù param aviñöatä bhavet
tan mayé yä bhaved bhaktiù sätra rägätmikoditä
						
Räga or attachment means intense and natural absorption in the object of love. When devotion to Kåñëa has this quality it is called rägätmika bhakti. 
B.R.S. Pürva Vibhäga 104

The practice of following this mood of rägatmikä bhakti is called rägänugä bhakti.   Just as bhakti which follows the rules of scripture is called vaidhé bhakti, so that bhakti which follows after rägatmikä bhakti is called rägänugä bhakti.  Neither of these is the goal or perfection; both are sädhana or practice.  Rägatmikä bhakti has two types: kämänuga and sambandhänuga.  
The rägatmikä bhakti of the inhabitants of Vraja and Mathurä is well known.  Those who are eager to attain the mood of those devotees are qualified for rägänugä sädhana bhakti.  Just as the qualification for vaidhé bhakti is faith in scripture, so the qualification for rägänugä bhakti is a greed to attain the mood of the rägatmikä devotees. 
tat tad bhävadi-mädhurya-çrute dhér yad apekñate
nätra çästraà na yuktià ca tal lobhotpatti lakñaëäm
kåñëaà smaran janaà cäsya preñöham nija- saméhitaà
tat tat kathä ratiç cäsau kuryäd väsaà vraje sadä
sevä sädhaka-rüpeëa siddha-rüpeëa cätra hi
tad bhäva lipsunä käryä vraja-lokanusärataù

Scripture and logic are not the symptoms of greed for the Lord. When the mind eagerly awaits absorption in the mood of love on hearing sweetness of the particular moods it is called pure greed.    The method of practice is this: to  relish topics of Kåñëa's pastimes while remembering Kåñëa and ones chosen Vraja devotee, to live in Vraja constantly, and to serve Kåñëa in ones body or chosen spiritual body, through service similar to that of the inhabitants of Vraja with  a greed for the mood of ones chosen ideal.
			B.R.S. Pürva Vibhäga 118, 150-151

Among the aìgas of bhakti mentioned in vaidhé bhakti such as kértana , those which are favorable for his service are accepted  by the practitioner of rägänugä.  Those aspiring for däsya rasa copy the mood and gestures of Patraka and other servants; those desirous of sakhya rasa copy the mood and gestures of Subala and other friends; those desirous of parental rasa copy the mood and gestures of Yañodä and other elders; and those desirous of madhura rasa copy the mood, service and gestures of the Vraja gopis.      
There are two types of rägatmikä bhakti: by käma and sambandha.  Similarly there are two types of rägänugä bhakti: kämänuga and sambandhänuga.   Of the two, kämänuga is stronger and more prominent.  In  kämänuga there are also two divisions:  sambhogecchä mayé and tad bhavecchämayé.  In the first, the devotee of  Kåñëa is inclined to give pleasure to  Kåñëa;  in the latter  the devotee relishes  the  sweet relation between Rädhä  and Kåñëa.   That bhakti in which one indentifies with devotees of Kåsëa who have conventional relationships with Krsëa is called sambandhänuga.  In Dvaraka the queens' love is madhura rasa based on sambandha.  In Vraja, only kämänuga madhura rasa exists.   
Lord Caitanya taught that the tendencies of the jéva suddenly manifest through the rägänuga process.  Lord Caitanya has approved of worship in the räga mode (räga marga).  If a soul by good fortune gets association with devotees who have the mercy of Gauraìga, he will certainly become greedy for the mood of the Vraja vasis.   But as long as he does not have such association, he must practice vaidhé bhakti.  Just on taking shelter of the lotus feet of Gauraìga he enters the path of räga.  Those eager for the path of spontaneous attraction first practice  rägänugä bhakti.  In practicing rägänugä bhakti the person quickily develops an extremely high qualification.   On attaining greed for the mood of the Vraja väsés, no other attraction remains. When that greed  arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation.   
adau çraddhä tataù sädhu-saìgo'tha bhajana kriyä
tato' nartha nivåttiù syät tato niñöhä rucis tataù
athäçaktis tato bhävas tataù premäbhyudaïcati
sädhakänäà ayaà premnaù prädurbhäve bhavet kramaù
					
In the beginning, there must be faith.  Then one becomes interested in associating with pure devotees.  Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders.  Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service.  Thereafter, one develops taste and attachment. This is the way of sädhana bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love.  This is the gradual development of love of Godhead for the devotee interested in Kåñëa  consciousness. 
 B.R.S. Pürva Vibhäga, Prema bhakti lahiri,11

In the vaidhé bhakti process following this gradually method, attainment of bhäva takes a long time.  However, if greed for the mood of the Vraja väsés develops, the material desires are quickly destroyed, since no other desires have a place.  Along with greed for Kåñëa simultaneously arises bhäva.   
On the path of räga, however, it is necessary to avoid imitation or deception.  If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted räga is real räga.  Finally, material association turns that räga into material attraction and causes falldown of the jéva.     
The devotee of Caitanya Mahäprabhu, after having developed real greed, practices rägänugä bhakti.   Following the same rules as vaidhé bhakti, the devotee takes shelter of genuine guru, serves the deity, takes Vaiñëava association, studies the devotional literature, lives in a place of the Lord's pastimes, and chants the Lord's name.   Along with this, the devotee serves Kåñëa in an intense mood of love in his spiritual body (siddha deha), following the sentiments of the Vraja väsés.   
Chanting
The fortunate devotee, by taking shelter of the Holy Name, the supreme process, will become absorbed in service on the level of bhäva.   In chanting the name, diksa and purascarya rites are not necessary.    By avoiding nama abhasa and nama aparädha, gradually the person will be able to chant the name continuously.   By continuing to chant in this way, the devotee, trying to attain the merciful glance of the deity, will continuously realize the Lord's name and form.  Gradually, he will be able to realize simultaneously the name, form and qualities of the deity.   Finally, he will realize the name, form and qualities while meditating on the factual pastimes of the Lord.  By participation in the pastimes, rasa arises.    Rasa is the last attainment.  The stage of rasa can be quickly attained if the devotee maintains an intense longing for rasa while chanting the name.       
The offenses against the name are ten as mentioned in the Padma Puräëa:
satäà ninda-namnaù param aparädham vitanute  
yataù khyätià yätaà katham u sahate tad vigarhäm
çivasya çré visnor ya iha 
guëa nämädi sakalam
dhiyä bhinnaà paçyet sa khalu 
hari-nämähitakaraù
guror avajïä çruti-çästra-nindanaà 
tathärthavädo hari nämni kalpanam 
nämno baläd yasya hi päpabuddhi
na vidyate yasya yamair hi çuddhiù
dharma-vrata-tyaga-hutädi-sarva- 
subha-kriyä sämyam api pramädaù
açraddadhäne vimukhe'py açåëvati
yas copadeñaù çiva-nämäparädhaù
çrute'pi näma-mähätmye yah préti rahito naraù
ahaà mamädi paramo nämni so'py aparädha-kåt

To show envy or criticize the pure devotee.
To think that the devatäs are equal to Kåñëa.
To disrespect or disobey the guru.
To disrespect the scriptures.
To think that the glorification of the Name is empty praise. 
To imagine meanings of the Name.
To commit sin on the strength of the Name. 
To consider the Name on the same level as pious actions. 
To give the Name to unqualified people. 
Not to have faith in the Name or taste for the Name after hearing its glories, and to accept the Name without giving up material attachment.  

There are two types of nämäbhäsa: chäyä nämäbhäsa and pratibimba nämäbhäsa: Chanting the name without offense but devoid of proper knowledge is called chäyä nämäbhäsa.   When, through devotional association, a devotee obtains proper knowledge, it becomes the pure name, çuddha näma.    When the chanting of the name is covered by material desires, by jïäna and karma, or by dry renunciation, it is called pratibimba nämäbhäsa.    At times pratibimba nämäbhäsa comes close to chäyä nama bhasa and at times it turns to aparädha.   For näma aparädha, there is no other remedy than to continually chant in the association of devotees.  
Vaiñëavas according to chanting
Those vaiñëavas who are surrendered to the pure name are called vaiñëavas following the footsteps of Çré Caitanya.   Those who chant the name in this way periodically are called vaiñëavas.  Those who chant in this way continuously are called better vaiñëavas. Those whose proximity causes others to chant purely are called the best of vaiñëavas.   
ataeva yäìra mukhe eka kåñëa näma
sei ta' vaiñëava, kariha täìhära sammäna
kåñëa näma nirantara yähära vadane
sei vaiñëava çreñöha, bhaja tänhära caraëe
yänhära darçane mukhe äise kåñëa näma
tänhare jäniha tumi vaisnava pradhäna
krama kari kahe prabhu vaiñëava lakñaëä
vaiñëava vaiñëavatara ära vaiñëavatama

One who is chanting the Hare Kåñëa mantra is understood to be a Vaiñëava; therefore you should offer all respects to Him.  A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiñëava, and you duty is to serve his lotus feet.  A first -class Vaiñëava is he whose very presence makes others chant the holy name of Kåñëa.   In this way Çré Caitanya Mahäprabhu instructed about different types of Vaiñëavas-the Vaiñëava, Vaiñëavatara and Vaiñëavatama.  He thus successively explained all the symptoms of a Vaiñëava to the inhabitants of Kuléna gräma.

C.C. Madhya 16.72, 74-75
One should take association with all these vaiñëavas.  One should respect the ordinary vaiñëava.  One should take shelter at the feet of the better and best vaiñëavas.  Serving such vaiñëavas, the householder vaiñëava should celebrate and feel satisfied.  Whether the vaiñëava is a householder or renounced, according to his level, the devotee should respect him.   The devotee will seek out and serve the Vaiñëavas superior to himself.
sajätéyäçaye snigdhe sädhau saìgaù svato vare
çrémad bhägavatärthänäm äsvado rasikaiù saha

One should taste the meaning of Çrémad Bhägavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and endowed with a similar type of affection for the Lord. 
			B.R.S. Pürva Vibhäga 2.40

One should not find fault in the previous sins of the vaiñëava nor the sins which have disappeared or are about to disappear, nor should he find fault in the accidental commission of sin.  

na präkåtatvam iha bhaka-janasya pañyet

One should not see the devotee from the material point of view.
					Upadeçamrta  6
The householder should perform only activities leading to the spiritual goal, and not involve himself in the sinful activities of the materialist.   He should show appropriate compassion for all jévas.   Considering himself fallen, he should give proper respect to all others, not demanding respect from others.  The householder, being unattached to family life, should blend it with things related to Kåñëa.   Accepting only what is necessary, he should practice relishing the chanting of the name.  When the taste for Kåñëa becomes strong and the taste of material enjoyment becomes completely destroyed, a natural sense of detachment will arise due to absence of material attachment.  Such a state will not appear by endeavor alone. 
Guru
For practice of both types of bhakti, the bona fide guru is necessary.   The guru engages the candidate of vaidhé bhakti according to his inclinations.  He teaches what rules to observe and how to eliminate the obstacles.   The guru shows the candidate of rägänugä bhakti how to cultivate suitable rasa corresponding to the disciple's natural taste.  
There are two types of taste of greed: temporary and natural.    Sometimes devotees hear about the qualities of Nanda or Subala, derive great bliss and sometimes show similar sentiments, but this bliss and the show of sentiments are short-lived.  This is called temporary greed.   There is no use in such a show.   It is necessary for the guru to carefully examine which rasa -däsya, sakhya, vätsalya or madhura-gives natural greed.  Detecting ones natural sentiment, the guru will give teachings according to that mood.  If this is not done, then the instructed mood will not be permanent, due to the unsuitability to the disciple.   It should be noted that not all seekers will be qualified for madhura rasa. If a guru finds it impossible for him to decide the rasa of the disciple, he will honestly admit his inability to the disciple and direct him to approach a suitable guru.  The disciple has no alternative but to take shelter of the lotus feet of the bona fide guru. 
For fear of enlarging the book, I have made a summary study of sädhana bhakti. Those who have desire to know more about this can study the Pürva Vibhäga of Bhakti Rasämåta Sindhu and the Bhakti Sandarbha.   

 1 Translation of Bhaktivinoda

Chapter Eleven

Prayojana:
the ultimate goal

Taking a particle of mercy from the munificent Mahäprabhu, I will now present the final goal of the scriptures and of all human endeavors- the one, final attainment, prema-which even after compiling, studying and considering all the Vedas for hundreds of kalpas, Lord Brahmä could not understand; and which even Lord Çiva, equipped with all knowledge and yoga powers, the master of the path of renunciation, is always searching for; and  which all liberated jévas continually adore as the attainment of their own glory (sva mahima).  

Caitanya Mahäprabhu, in teaching Çré Rüpa Gosvämé about prema, said the following:
 
brahmäëòa bhramite kona bhägyavän jéva
guru kåñëa prasäde päya bhakti latä béja
mälé haïä kare sei béja aropaëa
çravaëa kértana jale karaye secana
upajiyä bäòe latä brahmäëòa bhedi' yäya
virajä brahmaloka bhedi' paravyoma päya
tave yäya tad upari goloka våndävana
kåñëa caraëa kalpa våkñe kare ärohana
täìha vistärita haïä phale prema phala
iìha mälé sece nitya çravaëa kértanädi jala
yadi vaiñëava aparädha uöhe häté mätä
upare vä chiëòe, tära çukhi' yäya pätä
tä'te mälé yatna kari' kare ävaraëa
     aparädha hastéra yaiche nä haya udgama
kintu yadi latära saìge uöhe upaçäkhä
bhukti mukti väïcä yata asankhya tä'ra lekhä
niñidhäcära, kuöinäöi, jéva hiàsana
läbha, püjä, pratiñöhädi yata upaçäkhä gaëa
seka jala päïä upaçäkhä bäòi' yäya
stabdha haïä müla çäkhä bäåite nä päya 
prathamei upaçäkhä karaye chedana
tave müla çäkhä bäåi' yäya våndävana
prema phala päki' paåe, mälé äsvädaya
latä avalambi' mälé kalpa våkña päya
täìhä sei kalpa våkñera karaye secana
sukhe prema phala rasa kare äsvädana
ei ta' parama phala parama puruñärtha
yäìra äge tåëa tulya cäri puruñärtha

According to their karma, all living entities are wandering throughout the entire universe.  Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems.  Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kåñëa.  By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the creeper of devotional service.  

When a person receives the seed of devotional service he should take care of it by becoming a gardener and sowing the seed in his heart.  If he waters the seed gradually by the process of çravaëa and kértana the seed will begin to sprout.

As one waters the bhakti latä béja, the seed sprouts, and the creeper gradually increases until it penetrates the walls of this universe and goes beyond the Virajä river between the spiritual world and the material world.  It attains brahma-loka, the Brahman effulgence.  Penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Våndävana. 

Being situated in one's heart and being watered by çravaëa-kértana, the bhakti creeper continues to grow.  In this way it attains the shelter of the desire tree of the lotus feet of Kåñëa, who is eternally situated in the planet known as Goloka Våndävana in the topmost region of the spiritual sky.

The creeper greatly expands in the Goloka Våndävana planet, and there it produces the fruit of love for Kåñëa.  Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting. 

If the devotee commits an offense at the feet of a Vaiñëava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it.  In this way the leaves of the creeper are dried up. 
The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.  

Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service.  The varieties of such unwanted creepers are unlimited. 

Some unnecessary creepers growing with bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration and mundane importance.  All these are unwanted creepers.

If one does not distinguish between the bhakti latä creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti latä creeper is curtailed.

As soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly.  Then the real creeper of bhakti latä béja grows nicely, returns, home, back to Godhead, and seeks shelter under the lotus feet of Kåñëa.

When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit, and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Kåñëa in Goloka Vrdnavana.

There the devotee serves the lotus feet of the Lord, which are compared to a wish-fulfilling tree.  With great bliss he tastes the juice of the fruit of love and becomes eternally happy.  

To taste the fruit of devotional service at Goloka Våndävana is the highest perfection of life, and in the presence of such perfection, the four material perfections-religion, economic development, sense gratification and liberation-are very insignificant achievements.   
						C.C.Madhya 19-151-164

Kåñëa das Kaviräja has described Caitanya Mahäprabhu's teachings in fitting verses with great expertise. If the jéva can understand the direct meaning of these verses, he will be immediately fortunate.  If he understands these eighteen verses he will easily attain what cannot be attained by studying piles of scriptures.  

Since time immemorial the jévas are all wandering in the universe, following the path of karma or jïäna.  When the sukrtis which build up the propensity for bhakti become strong, the jéva develops faith in bhakti.  With faith, the devotee takes shelter of the lotus feet of sädhu and guru.  According to instructions of the guru, he firmly sows in his heart this faith, which is in the form of a seed of the bhakti creeper.  The jéva becomes the gardener, and waters the bhakti with water in the form of hearing and chanting the name.    The creeper grows bigger and bigger, pierces the universe, crosses over the Viraja, the border of the spiritual world, and after traversing the impersonal brahma dhama enters the place of the Lord's pastimes. 

When the jéva pierces the universe an incident takes place, in the form of obtaining the mercy of Kåñëa.  The jéva  in his spiritual form is very insignificant.   Moreover, while giving up matter, qualities get extinguished.  The jéva then desires to annihilate his existence.  At this crucial time, Kåñëa's own mercy assists the jéva, through the special mercy of Kåñëa's devotees.   What is this mercy?  It is the hlädiné çakti emanating from the cit çakti or spiritual energy of the Lord.  It is extremely powerful.  At the time of material cessation, this energy is eager to protect the jéva from annihilation of his spiritual individuality.   It transforms sädhana bhakti into a more loving form. By the strength of this more intense form, the jéva attains rati, and gradually begins to ascend.  Without the mercy of the hlädiné çakti, the jéva cannot be qualified for the goal of prema. 

Equipped with the strength of the hlädiné çakti, the jéva pierces brahma dhäma and attains the spiritual world.  At the top of the spiritual world is Goloka Våndävana.  There, the creeper of bhakti spreads itself at the feet of Kåñëa's lotus feet and yields the fruits of prema.   The gardener, still residing in the material world, continues watering the root of the creeper through hearing and chanting Kåñëa's name constantly.   

When the creeper sprouts and grows, the gardener must be careful.  Sometimes the mad elephant of offenses against devotees in the form of violence, hatred or criticism arises.  It tears up the bhakti creeper, and the leaves wither.  Sometimes the mad elephant uproots the plant completely.   The gardener must be very careful to ensure that this offense does not take place.   

One other obstacle may appear:  along with the creeper of bhakti, weeds may also spring up.  They grow along with the watering process of hearing and chanting and smother the creeper of bhakti.   Many types of weeds may grow up: material enjoyment, desire of liberation, desire for mystic powers, desire of women, sinful action, absorption of the mind in forbidden things, violence to other living entities, cruelty, cheating, longing for position, greed for money or material piety.   The gardener must be careful to cut down these weeds as they begin to grow.  

In this way, the creeper can surpass the material world and attain the spiritual world of Våndävana.   The fruit of prema ripens and falls, and the gardener relishes it in great bliss.   Prema is the ultimate goal of the jéva.  Compared to this, dharma, artha, käma and mokña are nothing.   

Now the nature of prema and the types of prema will be discussed.  

çuddha-sattva-viçeñätmä prema-süryaàçu- sämyabhäk
rucibhiç citta-mäsåëya-krd asau bhäva ucyate

When devotional service is situated on the transcendental platform of pure goodness, it is like a ray of the sunlight of love of Kåñëa (prema).  At such a time, devotional service causes the heart to be softened by various tastes, and it is called bhäva. 
			B.R.S.  Pürva Vibhäga 3.1

samyaì masåëita-svänto mamatvätiçayaìkitaù
bhävaù sa eva sändrätmä budhaiù premä nigadyate

When that bhäva softens the heart completely, becomes endowed with a great feeling of possessiveness in relation to the Lord and becomes very much condensed and intensified, it is called prema by learned scholar.
	B.R.S. Prema lahiri 1.

From the svarüpa çakti of Kåñëa, which manifets all things, arises the samvit çakti, governing the consciousness in the spiritual world.   This feature of the svarüpa çakti is called çuddha sattva, pure goodness.   The sattva of mäyä çakti is not pure but mixed.  Tender and deep emotion with possessiveness of Kåñëa is the special feature of the hlädiné çakti.  When these two elements  (çuddha sattva (samvit) and hlädiné) mix, they attain the highest and most astonishing state in the jéva's heart: it is called pure prema.  In the material world the combination of the maya's samvit and hlädiné potency gives rise to material prema or material love.  This is but a perverted shadow of the pure, spiritual prema.   The relationship (bhäva ) coming from ones spiritual form in pure, natural consciousness (çuddha sattva svarüpa) and tender actions to express that love (hlädiné) are both present in prema.  (Bhäva here refers to sthäyi bhäva, fixed emotion.)  Its first appearance is called rati. 

 sädhana bhakti haite mäyä ratira udaya
rati gäòha haite tä'ra prema näma kaya
prema våddhi krame näma -sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya

By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead.  When that attachment is intensified, it becomes love of Godhead.  The basic aspects of prema, when gradually increasing to different states, are affection (sneha), abhorrence (mäna), love (praëaya), attachment (räga), further attachment (anuräga), ecstasy (bhäva) and great ecstasy (mahäbhäva).
					C.C.Madhya 19.177-178

Bhäva

This bhäva is called the seedling of prema or préti and when it appears, it shows the following characteristics:

kñantir avyartha-kälatvam viraktir mäna- çünyatä
äçäbandhaù samutkaëöhä näma-gäne sadä ruciù
äçaktis tad-guëäkhyäne prétis tad-vasati-sthale
ity ädayo' nubhäväù syur jäta-bhävaìkure jane

The symptoms (anubhävas) of the sprout of bhäva are forbearance, not wasting time, detachment, absence of pride, possibility of attaining Kåñëa, greed for attaining Kåñëa, taste of chanting the name, attachment to discussions of Kåñëa's qualities, living in a place of Kåñëa's pastimes.  
		B.R.S. Pürva Vibhäga Rati bhakti, 11

These are also mentioned in Caitanya Caritämåta Madhya Lélä 23. 20-31. When these symptoms of bhäva appear,  they are seen as real nature of the person.  This rati is the first stage of prema;  prema is the deeper stage of rati.   Prema is like the sun and rati or bhäva is its ray.  When rati arises, very small ecstatic symptoms appear.  When rati appears in the mind of the conditioned soul, though it is actually self-manifesting, coming from the soul itself,  it appears as if a product of the mind.  

There are two types of rati: that caused by the mercy of Kåñëa or his devotee, and that caused by absorption in sädhana bhakti.    That rati due to sädhana is commonly seen in the world, whereas that due to mercy is very rare.   The  rati due to sädhana has two types:  from vaidhi sädhana  and rägänuga sädhana. 

Rati is a rare thing.  The apparent symptoms of rati visible in persons desiring liberation or material benefits is but a semblance of real rati.   This raty äbhäsa has two types:  pratibimba raty äbhäsa (reflection) and chäyä raty äbhäsa (shadow).  Seeing those symptoms, the ignorant person will mistake them for real rati.  

Sometimes one may see a person who has not done sädhana, but who has genuine rati.   In such cases, one must understand that in previous lives his expert sädhana was for some reason interrupted.  When that obstacle has been destroyed, the result, pure bhäva, appears in this life.  

If one seems to see some discrepancy in the actions or behavior of a person who as attained real rati, one should not be envious of him.  He has reached the success of life.  Actually such a person is faultless.  If one sees in him some mundane action which is contrary to the rules of vaidhé bhakti conduct, from his side there is no fault.  It is only apparent fault seen from the eyes of the person on a lower level attached to the rules. 

The active portions of rati (ceñöä rüpä bhakti) are  the anubhävas (actions generated from  emotion for Kåñëa) and the special ingredients of emotion (bhäva rüpä) are the saïcäri bhävas (transitory emotions).  When these mix with rati and rati becomes intense, it is called  prema, and prema leads to rasa.  The topics of rasa are discussed in the work "Kåñëera Rasämåta Samudratva Vicära"  so they will not be mentioned here.  

Prema

Prema has two types: kevala  (pure) prema and mahima jïäna yukta  (endowed with reverence) prema.  From rägänugä sädhana bhakti usually kevala prema arises.    Through vaidhé bhakti,  mahima jïäna yukta prema arises;  the devotee attains the same planet, same opulences, same form and close association of the Lord in Vaikuëöha.  According the Lord Caitanya's teachings, the highest goal is kevala prema.  

Prema arises in two ways: from bhäva and from the mercy of the Lord.   Prema arising from bhäva has two types: arising from vaidha-induced bhäva and from rägänuga induced bhäva.   Prema arising from mercy alone is very rare whereas  prema arising from bhäva is normal.  The succession to prema through bhäva is mentioned in Caitanya Caritämåta:
  
kona bhägye kona jévera çraddhä yadi haya
tave sei jéva sädhu saìga karaya
sädhu saìga haite haya çravaëa kértana
sädhana bhaktye haya sarvänartha nivartana
anartha nivåtti haile bhakti niñöha haya
niñöha haite çravaëädye ruci upajaya
ruci bhakti haite haya açakti pracura
açakti haite citte janme kåñëe préty aìkura
sei rati gäòha haila dhare prema näma
sei prema prayojana sarvänanda dhäma
yäìra citte kåñëa prema karaye udaya
täìra väkya, kriyä, mudrä vijneha na bujhaya

If by good fortune, a living entity develops faith in Kåñëa, he begins to associate with devotees. 
When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted contamination by following the regulative principles and chanting and hearing.  When one is freed from all unwanted contamination, he advances with firm faith. When firm faith in devotional service awakens, a taste for hearing and chanting also awakens.  After taste is awakened, a deep attachment arises, and from that attachment the seed of love for Kåñëa grows in the heart.  When that ecstatic emotional stage intensifies, it is called love of Godhead.  Such love is life's ultimate goal and the reservoir of all pleasure.  If one actually has the seed of transcendental emotion in his heart, the symptoms will be visible in his activities.  That is the verdict of all revealed scriptures. 
						C.C.Madhya 23.9-17

On this there is a kärikä:
äkarña sannidhau lauhaù pravåtto dåçyate yathä
aëor mahati caitanye pravåttiù prétir eva sä
pratiphalana-dharmatvät baddha-jive nisargataù
itareñu ca sarveñu rägo'sti viñayädiñu
liìga-bhaìgottarä bhaktiù çuddha-prétir anuttamä
tat pürvam ätmänikñepät bhaktiù prétimayé saté

Just as iron shows its innate quality when the magnet comes close, so the minute consciousness, jéva, shows his natural tendency when he becomes favorable towards the supreme conscious entity Kåñëa.  His natural tendency is pure love of Kåñëa.  This quality of räga is perfect in the spiritual world.   The material world is only a reflection of the spiritual world.  The jéva, accepting unnatural qualities in the material world, produces a different type of räga towards the objects of the world, though räga itself is generated from his nature. 

If the conditioned jéva does not destroy his subtle material body, his pure love will not appear.  Only after breaking the subtle body, the bhakti which appears is pure préti.  Before this stage, bhakti attempting self- surrender by destroying the material identity and establishing the spiritual identity, has préti, love, as its quality (prétimayé) but cannot have préti as its essence (préti ätmikä).  

This state of prétimayé is described in the Caitanya Caritämåta: 
rägatmikä bhakti mukhya vrajaväsé jane 		tä'ra anugata bhaktira rägänuga näme
lobhe vrajaväséra bhäve kare anugati
çästrayukti nahi mäne rägänugära prakåti
bähya, abhyantara, ihära dui ta'sädhana
bahye sädhaka dehe kare çravaëa kértana
mäne nija siddha deha kariya bhävan
ratri dine kare vraje kåñëera sevana
nijäbiñöha kåñëa preñtha päche ta' lägiya
nirantara sevä kare antarmanä haïä

The original inhabitants of Våndävana are attached to Kåñëa spontaneously in devotional service.  Nothing can compare to such spontaneous devotional service, which is called rägatmikä bhakti.  When a devotee follows in the footsteps of the devotees of Våndävana, his devotional service is called rägänugä bhakti. If one follows in the footsteps of the inhabitants of Våndävana out of such transcendental covetousness, he does not care for the injunctions or reasoning of çästra.  That is the way of spontaneous love. There are two processes by which one may execute this rägänugä bhakti-external and internal.  The self-realized, advanced devotee externally remains like a neophyte and executes all the sastric injunctions, especially hearing and chanting.  However, within his mind, in his original purified self-realized position, he serves Kåñëa in Våndävana in his particular way.  He serves Kåñëa twenty-four hours, all day and night.  Actually the inhabitants of Våndävana are very dear to Kåñëa.  If one wants to enga in spontaneous loving service, he must follow the inhabitants of Våndävana and constantly engage in devotional service within his mind. 

	C.C.Madhya 22.149, 153, 156-157. 159

The kärikä says:

kåñëa-bahirmukhe sä ca viñaya-prétir eva hi
sä caiva kåñëa-sammukhyät kåñëa-prétiù sunirmalä
raty ädi-bhäva-paryantaà svarüpa-lakñaëaà småtam
däsya-sakhyädi-sambandhät sa caiva rasatäà vrajet

What is the difference between love (préti) of material objects and love of Kåñëa? When the affection is directed from matter to Kåñëa in a pure way it becomes love of Kåñëa.  When the same affection is turned from Kåñëa towards matter, it is called material love or material attachment.  In the stages from rati to mahäbhäva this affection is intrinsic characteristic for each stage.  This sthäyi bhäva, qualified by relations such as däsya, attains the nature of rasa by mixing of the ingredients (anubhäva, sättvika bhäva etc.).  

In the Çikñästaka bhäñya , based on the Préti Sandarbha of Srila Jéva Gosvämé, the development of préti is described as follows:   undeveloped préti, in the first stage is ulläsamayé, jubilant.  It is called rati.  This type of rati is present in çänta rasa.  When it appears, any other object than Kåñëa becomes very insignificant.   When ullasamayi rati becomes extremely possessive it is called prema.  This is present in däsya rasa.  When this develops, all causes for breaking the relationship become feeble.  When prema becomes viçväsamayé (confidential) it is called praëaya.  It is suitable for sakhya rasa.  When praëaya manifests, there is no longer any reverence, even where reverence would be suitable.   When praëaya becomes variegated and becomes slightly devious due to taking the identity of a beloved of Kåñëa, it is called mäna (pride).  When mäna appears, even Kåñëa manifests fear (out of love).  When the heart becomes melted, prema becomes sneha.  With the appearance of sneha, there are symptoms such  shedding of excessive tears.  Even though seeing the Lord, the person is unsatisfied, and though capable of pleasing the Lord, the person is fearful and unsteady.  When sneha becomes full of desire, it is called räga.    When räga appears, even a moment's separation becomes intolerable.  Meeting is happiness and separation is distress.  When räga realizes the dear object in newer and newer ways and itself appears in newer ways, it is called anuräga.  With the appearance of anuräga, the person desires to take birth as an inanimate object just to be related to the Lord, due to the variegated prema resulting from mutual submissiveness.   During the pain of separation, Kåñëa makes a sudden appearance.   When anuräga attains a state of madness with unequaled amazing appearance, it is called mahäbhäva.  When mahäbhäva appears, during meeting, the passing of even one moment is intolerable, and a kalpa of time passes in a second.  In separation, one second seems to be kalpa.  In anuräga and mahäbhäva, the ecstatic
 symptoms such as sättvika bhävas appear in the most intense form. 

The kärikä says:

taraìga-raìginé prétis cid-viläsa-svarüpiné
viñaye sac-cid-änande rasa-vistäriné matä
prauòänanda-camätkara-rasaù kåñëe svabhävataù
kåñëeti nämadheyas tu janäkaåña-viçeñataù
cid-ghanänanda-sarvasvaà rüpaà cämåtaà priyam
ananta-guëa-sampürëo léläòhyo gopé- vallabhaù
ebhir liìgair hariù säksäd dåçyate preñöham ätmänaù
tena våëdävane ramye tad-vane ramate tu yaù
sa dhanyaù çuddha-buddho hi kenopaniñadaà mate

Préti, the very embodiment of spiritual pastimes, playing in unlimited waves, continually distributes rasa to Kåñëa, the embodiment of eternity, knowledge and bliss.  Due to the very nature of préti, rasa becomes extremely blissful and astounding in Kåñëa-who is called Kåñëa because He has a special attracting power for everyone. With his dark, beautiful form of compacted knowledge and bliss, Kåñëa is the supreme sweetness and the generator of préti, love.  Kåñëa, the beloved of the gopis, is full of unlimited auspicious qualities and profuse pastimes.  Kåñëa, the dearmost object to the soul, must be experienced directly through His name, form, qualities and pastimes.  That person who enjoys with Kåñëa in his Våndävana form in the forest is the most fortunate, most intelligent, according to the Kena Upaniñad.  

païcäìge sad-dhiyäm anvaya-sukåti-matäà sat-kåpaika-prabhävät
räga-präpteñöa-däsye vraja-jana-vihite jäyate laulyam addhä
vedätétä hi bhaktir bhavati tad-anugä kåñëa- sevaika-rüpä
ksipraà prétir viçuddhä samudayati tayä gaura-sikñaiva güòhä

The five aìgas are serving the deity, tasting the meaning of Bhägavatam with relishing devotees, associating with the superior devotees on räga marga, chanting the name and living in Mathurä.  Practicing these five with an offenseless heart, one attains real mercy.  Through that mercy arises a greed to serve the inhabitants of Vraja who are impelled by räga. From that greed, there arises rägänugä sädhana-bhakti, which transcends the scriptural injunctions and exclusively serves Kåñëa with a mood of affection of the Vraja väsés.   By practicing this bhakti (sädhana), very soon, pure, exclusive préti (kevala prema) for Kåñëa will arise.    This is the esoteric teaching of Mahäprabhu.