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Chaitanya Mahaprabhu tells us About Stages of Bhakti

Guranga and Murarigupta, Part 4


Jan 07, CANADA (SUN) — A five-part series from 'Sri Chaitanya Mahaprabhu', edited by Srimad Bhakti Vaibhav Puri
Goswami Maharaj, Founder Acharya of the Sri Krishna Chaitanya Mission, Ganjam,

Sri Chaitanya then described the grades of Bhakti. According to Him from Sadhana Bhakti (the culture of pure devotion
through regulations) sprouts up Rati (permanent seed of love). When Rati is
deepened it becomes Love for Prema. Intensified prema takes the forms of Sneha
(affection growing from melting of the heart), Mana (Loving sensitiveness),
Pranaya (intimacy), Raga (attachment), Anuraga (Passionate attachment), Bhava
(dawning of Love) and Maha-bhava (highest pitch of Divine Love). The forms of
Prema mixed with the ingredients such as, (1) Bibhav (that which imparts relish
to growing love) (2) Anubhav (accompanying phases of Divine emotions), (3)
Sattvika (transcendental emotions) and (4) Byabhichari (extensive Divine
emotions) become a wonder-fully delicious nectar called 'Rasa!

Sri Chaitanya then described the grades of Bhakti. According to Him from Sadhana Bhakti (the culture of pure devotion
through regulations) sprouts up Rati (permanent seed of love). When Rati is
deepened it becomes Love for Prema. Intensified prema takes the forms of Sneha
(affection growing from melting of the heart), Mana (Loving sensitiveness),
Pranaya (intimacy), Raga (attachment), Anuraga (Passionate attachment), Bhava
(dawning of Love) and Maha-bhava (highest pitch of Divine Love). The forms of
Prema mixed with the ingredients such as, (1) Bibhav (that which imparts relish
to growing love) (2) Anubhav (accompanying phases of Divine emotions), (3)
Sattvika (transcendental emotions) and (4) Byabhichari (extensive Divine
emotions) become a wonder-fully delicious nectar called 'Rasa!

There are five-fold Rasas among the five-fold servitors of Sri Krishna. He is the Akhilarasamrita-Sindhu (the ocean
of all nectarine Rasas.) According to the degree and depth in the nature of
passionate attachment,
Krishna Prema-Rasa
assumes five forms. Santa Rasa (neutral mood), Dasya Rasa (serving mood),
Sakhya Rasas (friendly mood), Vatsalya Rasa (parental mood), and Madhura Rasa
(erotic mood). These are five primary Rasa. The secondary Rasa are Hasya (comic),
Adbhuta (ridiculous), Veera (heroic), Karuna (pathetic), Raudra (furious),
Bhayanaka (horrible) and Bibhatsa (Loath some.)

Devoting the mind exclusively to the Lord, bereft of all other thirsts for enjoyment and renunciation is the
characteristic feature of a Santa Bhakta. They are Nava Yogendras, and Chatus
Sanas. Dasya Bhaktas are Raktaka, and Patraka and Chitraka in Vraja, Daruka in
Dvaraka, Hanuman in Ayodhya, Nanda, Sunanda and others in Vaikuntha. The Sakhya
bhaktas are Sridama, Sudama, Basudama, Subala, Balabhadra, Devaprastha and
others in Vraja, Vibhishana in Ayodya. Bhima and Arjuna in Dvaraka. The
Vatsalya Bhaktas are Nanda and Yasoda in Vraja, and Vasudev and Devaki in
Mathura and Dvaraka
Madhura Bhaktas are Gopis in Vraja, the queens in Dvaraka. Lakshmi in Vaikuntha
is with predominantly Dasya Rasa. Krishna Rati is two-fold; (A) Kevala in Vraja
(Unmixed) and (B) Aiswarya in
Dvaraka and Vaikuntha.

A Santa Bhakta is devoid of reciprocal relationship with Sri Krishna Himself. He is endowed with the knowledge of Him
as Parabrahman Paramatma. A Dasya-Bhakta constantly gratifies Sri Krishna by
rendering Him service with a sense of reverence. Dasya Rasa has the quality of
Santa Rasas plus service. Sakhya Rasa has the qualities of Santa and Dasya
Rasas plus intimate confidence in Sri Krishna. The fundamental feature of
Sakhya Rasa is free comradeship without any feeling of reverence. Vatsalya Rasa
possesses qualities of Santa, Dasya and Sakhya Rasas, plus tenderness of
parental affection which in its excesses leads to chiding chastisement. His or
Her service to Sri Krishna takes the form of parental care and affection.

In Madhura Rasa all the above four qualities of Santa, Dasya, Sakhya and Vatsalya Rasas are present in a super
abundant measure, and in addition to them, the votary serves Sri Krishna by
offering her perfect spiritual body for the gratification of His transcendental
senses. Here all the five qualities are fully present. Just as in the case of
the five elements (ether, air, fire, water, and earth) the properties of the
first four are present in the fifth, so also all the four qualities of the
above four-fold Rasas find their synthesis and consummation in the Madhura Rasa
which possesses the most wonderful deliciousness.

So saying Sri Chaitanya directed Sri Rupa to proceed to Vrindavan, thence to Gauda Desh and thence to meet Him at
Puri. Next morning Sri Chaitanya started for
Varanasi and Sri Rupa Goswami and his brother
Anupama set out for Vrindavan.

Reaching Varanasi Sri Chaitanya stayed at the house of Chandra sekhar and dined at Tapana Misra'a house. On receipt of
Sri Rupa's letter Sri Sanatana having made good his escape from the prison at
Gauda by bribing the Muslim Jailor with seven thousand Mohurs. hastened to
Varanasi to meet Sri
Chaitanya. On his way he and his attendant Isan had to encounter a good deal of
obstacles at the hands of the robbers at the
Patna? Hills in Hazaribagh District. After
having relief from their hands, Sri Sanatana dissociated himself from the company
of Isana and arrived alone at
in the garb of a Daraves (Mohammadan Faquir). He could not be recognised by
Chandrasekhar until made known by Sri Chaitanya, who welcomed Sri Sanatana with
a loving embrace Sri Chaitanya said. "O Sanatana! Sri Krishna, the Saviour
of the fallen and ocean of mercy has delivered you from the worst hell of the
world." Sanatana submitted, "I know not
It is thy grace that has worked out my deliverance," Then He introduced
Sanatana to Tapan Misra and Chandrasekhar He asked Sanatana to get himself
shaved. After that Chandrasekhar gave him a new pair of clothes which Sanatana
refused to accept, Sri Chaitanya was pleased with his dislike of worldly things
but cast a glance at the costly blanket. Sanatana knowing His intention
exchanged it for a tattered quilt of a mendicant.

Sanatana said, "O Lord, Thou has graciously saved a fallen wretch like me who wasted all the time being immersed
in the foul sink of worldliness. Now please tell me, what are my duties,? Who am
I? Why are the three kinds of afflictions oppressing me? I don't know my
eternal good. I don't know even how to ask what are Sadhya and Sadhana? Be
pleased to unfold all these truths to me." Sri Chaitanya said, "
Krishna’s grace is full upon thee.' You know all the
truths and are not subjected to the three-fold afflictions. It is the nature of
Sadhus to enquire about what they already know. You are indeed the proper agent
for preaching the doctrine of Bhakti."

Sri Chaitanya taught Sanatana all the inner truths of Vaishnava theology:

1. The Jiva, soul, is the eternal servant of Sri Krishna. He is the Tatastha potency of Sri Krishna and is the
manifestation of both the distinct and non-distinct from Him, like rays of the
Sun or sparks of the fire. Jiva is distinct in the sense that Sri Krishna is
the Infinite Absolute Entity, where as Jiva is the infinitesimal Absolute or
the Spiritual atomic part of the Absolute. Jiva is non-distinct or identical
with Krishna in the sense that both Krishna and Jiva are of the same essence,
Sat-Chit-Ananda (Being- Intelligence-Bliss).

2. The relationship between the Absolute Entity, the Jiva and the world is known as Acintya-Bhedabheda."

3. The three-fold potency of the Supreme Lord Krishna is Chit Sakti (internal spiritual potency), Jiva Sakti (Tatastha
or Intermediate potency), and Maya Sakti (External potency).

4. Two kinds of Jivas, (1) Those that are free from the bondage of the triple qualities of Maya and (2) those that
are enthralled by the triple qualities.

5. The Sadguru (The absolute realised soul as guide) Scriptures, especially Srimad Bhagavatam the commenter of
Vedanta Sutras and the Chaitanya Guru (the indwelling Monitor) are the
manifestations of Sri Krishna for imparting the real knowledge to the souls. As
such Sri Krishna is the only object of worship.

6. The Vedas declare three principles. (1) the object of relationship is Krishna, (2) the means of attaining the
ultimate end is Krishna Bhakti, and (3) the ultimate end is Krishna Prema.
Devotional faith is the only means of attaining Love for Sri Krishna. At the
incoming of wealth, as pleasure is ensured, poverty disappearing pure Bhakti
enkindles love for Sri Krishna and freedom from the bondage of Maya which is
automatically effected. Hence the direct fruit of Love is neither cessation of
poverty nor cessation of rebirth but the positive relationship of eternal Bliss
which is Divine Love. This is the highest end of human existence.

7. Sri Krishna's Svarupa is Vrajendra Nandan Himself. He is the Supreme Entity. He is the Beginningless yet the
beginning of all beginning and the fountain head of all causes. He is the
Akhila Rasamrita Murty, the Embodiment of the Nectarine ocean of all Rasas, as
well as the Chief Enjoyer of all Rasas. He is the All Beautiful Eternal
Adolescent, the embodiment of All Being, Intelligence. Bliss, the all powerful
omniscient and omnipresent, the Absolute Entity. The Supreme Lord of all Lords,
the Supreme Enjoyer of all entities whose Eternal Abode is Goloka. He is called
Brahman. Paramatma and Bhagavan according as He manifests Himself to those who
seek Him through the different paths of Jnana, Yoga and Bhakti respectively. So
Brahman is the imperfect impersonal aspect of Sri Krishna, the ultimate goal of
Jnanis, paramatma, the partial immanent aspect of Sri Krishna is the indwelling
Monitor of the universe and the Jivas and is the ultimate goal of the yogis.

8. The three-fold forms of Sri Krishna are the Swayarn Rupa (The Eternal form as He is), Tadekatma Rupa (His other
form of His ownself) and the Avesa Rupa (His Entranced Forms) Svayam Rupa is
two-fold. Nanda's son with ego and in the attire of cow boy is Svayam Rupa and
Svayam Prakash ( Krishna, as He manifests Himself). Svayam Prakash is two-fold,
Prabhav- Prakash and Vaibhav-Prakash. As Prabhav-Prakash Sri Krishna appears in
the Rasa dance with every Gopi in Vraja and in the marriage with every queen in
Dvaraka. As Vaibhav-Prakash, Sri Krishna appeared as Balarama who is identical
with Him in all respects including the Ego as a cow boy except in colour. This
Balarama appears also in Mathura and Dvaraka and as Devakinandan Vasudeva,
sometimes two armed and sometimes four armed when He is designated by Prabhav
vilas. This four armed Vasudeva extends Himself as Vasudeva, Sankarsana,
Pradyumna and Anirudha. These four are known as Adi-catur-Vyuha.

Tadekatma is He who is identical with Svayam Rupa Krishna but appears to direr in form, ego and shape from Him.
Tadekatma Rupa is two-fold vilas is two-fold. Pravav-Vilas and swamsa: Vilas is
two-fold, Pravav-Vilas and Vaibhav-Vilas. Adicaturbyuha is the source of source
second Caturbyuha in Vaikuntha, where Narayan resides, Vasudeva, Sankarsana,
Pradyumna and Aniruddha who have extended themselves into twenty forms are
designated as Vaibhav-Vilas.

Prakash Vigrahas of second Caturbyuha are: Kesava, the presiding deity of Agrahayan, Narayan of Pousa, Madhava of
Magh, Govinda of Phalguna, Vishnu of Chaitra, Madhusudan of Vaisakh, Trivikrama
of Jyesta, Vaman of Ashadha, Sridhar of Sravan, Hrishikesa of Bhadraba,
Padmanabha of Aswina and Damodara of Kartika.

Eight Vilas-Vigrahs of second Caturvyuha are Adhokshaj a, Purushottam, Upendra, Achyuta, Nrisimha, Janardan, Hari and
Krishna. The four vigrahas of Dwitiya Caturvyuha with twelve Prakash and eight
Vilas Murties constitute the twenty-four Vaibhav-Vilas forms of the
Adicaturvyuha. These twenty four Vaibhav Vilas Murties have their distinctive
spiritual abode in Vaikuntha. Some of the above twenty four Vaibhav Murties
have manifested their Holy images on this mundane plane are worshipped as such,
Kesav in Mathura, Purushottam in Puri, Bindumadhav in Prayag, Madhusudan in
Mandar Hills, Vasudeva Padmanabha and Janardan in travancore, Vardaraja Vishnu
in Kancipuram, Hari in Haridwar and other Sri Murties at other Holy Shrines.

Swamsa is two-fold (a) The presiding Deities who guide prakriti and Jivas (b) the Preserver of the good and the
destroyers of the demons. Swamsas are the six-fold Avatars of Sri Krishna.

(I) Purushavatars are three such as, Karanodaksaye, Garbhodakasaye and Kshirodakasaye.

II) Leela-Avatars are twenty-five : Sri Chatusana, Narad, Varaha, Matsya, Yajnya, Nara Narayana, Kapila, Dattatreya,
Hayaseersha, Hamsa, Prisnigarbha, Risabha, Prithu, Nrisimha, Kurma,
Dhanwantari, Mohini, Vaman, Parasurama, Rama, Vedavyasa, Balarama, Krishna,
Buddha and Kalki. These Leela Avataras manifest in each Kalpa or the day of

(III) Gunavataras are Brahma, Vishnu and Siva.

(IV) Manvantara- Avataras are fourteen, (a) Yajna Svayambhuva, (b) Bibbhu in Svarochisha (c) Satyasenas in Uttama, (d)
Hari in Tamasa, (e) Vaikuntha in Raivata, (f) Ajita in Chakshusa, (g) Vamana in
Vaivasvata, (h) Sarvabhauma in Savarni, (i) Rishabha in Daksha Savarni, (j)
Visvaksena in Brahma Savarni, (k) Dharma in Dharma Savarni (1) Sudhama in Rupa
Savarni , (m) Yogeswar in Deva Savarni and (n) Brihatbhanu in Indra Savarni.

(V) Yoga- Avataras are four, Sukla in Satya Yuga, Rakta in Treta Yuga, Syama in Dwapara Yoga, Peeta in Kali Yuga.

(VI) Saktyavesa-Avataras are seven in number. Sesha-endowed with the potency for personal service to the Supreme
Lord, Ananta - Endowed with the potency that upholds the universe. Sanaka -
Endowed with the potency of imparting transcendental knowledge of the Absolute.
Brahma - Endowed with the potency of creation. Narada - Endowed with the
potency of imparting Bhakti. Prithu - Endowed with the potency of preserving
the worlds, and Parasuram - Endowed with the potency of destroying the evil
elements of the world.

Sri Krishna is the Lord of His three internal potencies-His Chit-Sakti (power of will), Jnana Sakti (Power of
intelligence) and Kriya Sakti (power of action), He Himself is wielder of His
Chit-Sakti or Supreme will, This is His exclusive right. Vasudeva is the
presiding Deity of Jnana Sakti and Sankarsan Balarama is the presiding Deity of
His Kriya Sakti or power of action. Nothing can bear any fruit without the
Divine will Intelligence and Action. The spiritual as well as material worlds
are manifested by Sankarsana at the will of Sri Krishna. Sankarsana is also the
presiding Deity of Ahankara (individual ego). Sankarsana with His Sandhini
Sakti manifests the spiritual entities or names such as Krishna, Govinda, Rama
etc, Spiritual forms such as two armed, four armed Vishnu Murtis and spiritual
realms such as Goloka, Mathura. Dvaraka and Vaikuntha and spiritual qualities
such as Bhakti, vatsalya, mercy etc, all at the will of Sri Krishna.

His first Purushavatara brings into existence, the material worlds or the universe with the help of Maha Maya and
Jaiva-worlds or the Jiva souls with the help of Jiva-maya at the worlds or the
Jiva souls with the help of Jivamaya at the will of Sri Krishna.

The two-fold phases of Maya are Prakriti and Pradhana. This Prakriti is the material potency of the Lord Karanodakasaye
Vishnu, who casts His glance upon Her' without actual contact, with the result
that. this Universe comes into being, Just as a piece of iron which has no
power of burning acquires that quality by coming in touch with a blazing fire,
so also Prakriti being herself inactive brings forth this material universe,
impregnated with the glance of Karanodakasye Mahavishnu, the presiding Deity of
the three-fold Ahankaras and the twenty four principles. They are Prakriti,
Mahat Tattwa, (Chitta) Ahankara and five properties of five great elements,
plus eleven senses. These twenty four principles constitute Kshetra. The twenty
fifth principle, the Jiva and the twenty sixth principle the Paramatma both are
termed as Kshetrajna. Paramatma (Karanodaka Sayee Vishnu) energizes the Kshetra
or the twenty-four principles into action by the chitkana Jiva who emanate from
His glance on Jiva Prakriti. The Paramatma as the Garbhodakasaye Vishnu is
Brahmanda Antaryami and Indwelling Monitor of the collective Jivas and as the
Kshirodakasaye Vishnu is Jiva Antaryami and Indwelling Monitor of the
individual souls, thus pervading both the Mayik and the Jaiva worlds.

The three Purushavataras though they function with Mayik and Jiva worlds are the Lords of Guna Maya as well as Jiva
Maya. The super excellent spiritual region of Transcendental sports of Krishna
is known as Goloka (Gokul). Sri Krishna and Balarama are the primal progenitors
and controllers of the eternal, unconditioned, conditioned, material and animal
worlds. They both pervade and permeate all beings, sentient and insentient in
the universe. They are the efficient and material causes of the universe. Their
potencies or energies are transformed into Chit, Achit and Jaiva worlds. Both
immanent aspect Paramatma and the effulgent aspect of Brahman are their partial
and imperfect manifestations. The Avataras are the descents from the spiritual
realm at the will of Sri Krishna as the partial aspects of Sankarsana to
preserve the gods. His devotees ore god like persons and destroy the demons.
The Supreme Lord Krishna manifests Himself in the fullest degree of Amorous
Love in Vraja, while successively less in Mathura and Dvaraka. The Lilas of the
Supreme Lord are eternal and revolve in succession, like the stellar orbs round
the fourteen Manvantaras. At the end of each day of Brahma, innumerable
Brahmandas are created and Krishna Lilas are enacted in them in succession.

Sri Chaitanya then described the three Realms where Sri Krishna dwells as the Supreme over Lord. The uppermost Realm
is Antah-Pura (innermost abode) consisting of Gokula Vrindavan in which dwell
His consorts, Parents, Friends and servants. There He manifests His all loving
tributes Rasa and Mercy. Below it is the Vishnu Loka (second) wherein dwells
Sri Narayana, with His eternal forms and associates. The Vaikunthas are endless
and in the innumerable compartments there, the Parishads (eternal constant
attendants) possess six-fold Divine Attributes. Below it is Devidham, His
external abode, Mundane universe, is beyond the Viraja, where the Brahmandas
are endless and the conditioned souls dwelling there, are innumerable. The
Goddess Durga is the presiding Deity of this Devidham. the Realms, Vaikuntha
and Goloka, which are displayed by His Chit-Potency, manifest three quadrants
of His Divinity (Tripad Bibhuti) and the Brahmandas, on whom He displays His
power of illusion, manifest only quadrant Divinity (Ekapada Bibhuti), the three
quadrant Divinities of Sri Krishna being beyond the conception of human mind
and speech. Of all the Lilas of Sri Krishna, His Human Leela is the best and
most charming. His Human form is His Svarupa, the fullest, Highest and
Sweetest. His Attire as a cow boy with flute in His hand, His budding prime of
youth, His graceful thrice bent dancing pose with sweet charming smile in His
All beautiful face all well attuned graces of His Human Leela are also second
to none. So super excellent and enchanting is the beauty of His body, that a
particle of that beauty draws the three Regions in His all-loving sweetness and
attracts all beings towards His all-loving self.

The Jivas are of two kinds i.e. Nityamukta and Nityabadha. (1) Those who have emanated from Baladeva
(Sankarsana) are Nityamuktas or eternally free souls engaged in service of
Krishna and His various manifestations in various planes in the Realm of
Vaikuntha and Golok. They do not know what Maya is. (2) Those who, emanating
from the glance of Karanodakasaye Vishnu with which Prakriti is impregnated,
have forgotten Krishna and want to lord over external phenomena. They are then
captured by Maya and enwrapped with two garments of subtle and gross bodies
with which they misidentify themselves and perform endless journey in the
vicious circular path of births and deaths reaping the fruits of their actions
good or bad. These fallen souls, coming in contact with the Sadguru and being
reminded of Sri Krishna as their eternal Lord, worship Him under his guidance.

Saranagati or unconditional self-surrender to the Lotus feet of Sri Krishna is the only means of
deliverance. It is six-fold in character. (1) Firm determination to adopt what
is favourable to Krishna Bhakti, (2) Strict avoidance of what is unfavourable
to Krishna Bhakti, (3) Firm conviction that Krishna will protect him under all
circumstances and at all times, (4) Firm conviction that Krishna and none else
is his only preserver and saviour, (5) Self resignation with a conviction that
Krishna's will is predominant over his will and (6) Constant expression of
repentance with a sincere humility of heart.

Those who have Sraddha are eligible for Bhakti. They are of three grades. (1) Those whose sraddha is based on firm
Sastric reasonings. (2) Those whose sraddha is not firmly grounded on Sastric
knowledge and arguments but has faith in Krishna and (3) Those whose faith is
delicate and not yet firm. The third section of people are inferior to the
other two sections but will turn to be good Bhaktas in due course if they
associate with Bhaktas of the superior grades.

Sraddha is of two kinds: (1) Laukik, conventional and (2) Sastriya, born of real understanding of the esoteric
meanings of the scriptures. Laukik Sraddha, leaning towards Karma, Jnana and
Yoga, is faltering. The positive features of Sraddha is an antecedent, to devotion
by consecrating fruits of action to the Supreme Lord Vishnu. The faith is
strengthened gradually by the association with Sadhus of Bhakti cult. Sastriya
Sraddha is expressed itself as (a) Saranagati, self surrender, (b) unconcerned
in lesser gain (c) relishing interest in hearing and chanting about the Lord,
(d) Extraordinary reverence for spiritual objects such as Vaishnavas, Brahmins,
Mahaprasada, Sri Murties and Govind Nam. Sraddha or faith is a mental attitude
and hence is not a part of Bhakti which consists of devotional activities.

The good qualities of a true sadhu are, 1. He is compassionate, 2. Spiteless, 3. His mainstay is Truth, 4. Unaffected
by pleasure or pain, happiness or misery, 5. Spotless, 6. Munificent, 7.Gentle,
8. Pure in words and thoughts, 9. Universal benefactor 10. Tranquil, 11. Wholly
dependent on Sri Krishna, 12. Free from all mundane desires, 13. Harmless, 14.
Firm in his own faith,, 15. Conqueror of six-fold miseries, 16. Temperate in
diet 17. Watchful and cautious, 18. Respectful to others, 19. Not proud of
himself, 20. Deep thinker, 21. Tender hearted 22. Friendly to all 23. Learned
24. Competent and 26. Silent towards idle or vulgar gossip. The service of the
absolute-realised souls is the open gate of liberation, while society of those
who wrongly consort with woman is the chief gate leading to the hell of worldly

Association with Sadhus bears no fruit, if one keeps the company of anti-devotionalists alongside.

The function of the senses of one fostering devotional aptitude towards Sri Krishna, when solely aimed for His
pleasure is called Sadhana Bhakti.

This Bhakti is two-fold, Vaidhi Sadhana Bhakti and Raganuga Sadhana Bhakti, A Vaidhi Sadhana Bhakta worships Him with
firm faith in obedience to the injunctions of the scriptures. There are sixty
four modes of Vaidhi Sadhana Bhakti, They are, I Self surrender to a Sadguru,
2. Initiation, 3. Faithful service to the Guru 4. Enquiring of and learning the
true religion, 5. Following the Path of Absolutes realised souls 6.
Renunciation of enjoyment to please Sri Krishna. 7. Residence at holy places
associated with Krishna , 8. Accepting what would suffice for one's sustenance
9. Fasting on Ekadasi day 10. Adoration of pure Brahmins, Vaishnavas cows,
Amalaki (goose berries) and Aswattha trees 11. Exclusion of all offences
against the Holy Name and Vaishnavas, 13. Not accepting many disciples. 14.
avoidance of the study of many books of various schools of thought. 15.
Treating loss and profit alike, 16. Uninfluenced by grief and sorrow, 17.
Refraining from disparaging other Gods and scriptures, 18. Never listening
scandal against Vishnu or Vaishnavas, 19. Never indulging in worldly gossip,
20. Giving no anxiety, to any creature on the earth by word, deed or thought
21. to 29. Hearing, Chanting, Meditating, Serving the Holy feet, Worship,
Salutation Servitude.

Friendship, and Self-resignation to Vishnu and Vaishnavas, 30. Dancing before the Divine Image, 31. Singing holy
songs regarding Sri Krishna's Name, Form, Attributes and deeds etc., 32.
Representing before Vishnu and Vaishnavas one's helplessness, 33. Prostration
before the Holy Image of Vishnu and Vaishnavas, 34. Rising from one's seat to
welcome the holy shrines and Vaishnavas 35. Visiting Holy shrines associated with
Sri Krishna, 36. Following the Holy Image and Vaishnavas when they start to
depart, 37. Going round the holy places associated with Sri Krishna, 38.
Hymning 39. Reciting the Holy Name of Sri Krishna, 40. Congregational Chant,
41. to 44. Respectfully accepting Mahaprasadam Consecrating incense. Garlands
and perfumed essence, 45 to 47, witnessing the Divine Arati, Celebration of the
Lord and beholding the Holy Image, 48. Offering to Krishna, whatever is dear to
one's own self, 49. Constant contemplation on His Lotus Feet. 50. Serving Him
and His persons and articles 51. to 54, Constant service of Tulasi, Vaishnava,
Mathura, and Bhagavata Sastra having been approved by them, 55. Encouraging all
activities to the pertaining to the service of Sri Krishna, 56. Absolute
reliance upon Sri Krishna's Mercy, 57. Celebration of Sri Krishna's Advent and
Ascension Days of His Acharyas in the company of Bhaktas, 58 to 63. Six-fold
Saranagati with body, mind and soul, and 64. Celebration of Vraja-Vrata in the
month of Kartik.

Of the nine-fold methods of devotion, 1. King Parikshit attained the Lotus Feet of Sri Krishna by following the
devotional method of hearing, 2. Sukadeva attained the Fame by chanting, 3.
Prahlada by meditating, 4. Laksmi Devi by serving the Lotus feet of Narayan 5.
Prithu by worshipping His Holy Image, 6. Akrura by greeting His Lotus Feet 7.
Hanuman by serving and doing all that pleased Sri Raghava, 8. Arjuna by
friendship and 9. King Bali by complete self-resignation and Ambarish Maharaj
cultivating Krishna Bhakti with all his senses physical & mental.

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