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Guranga and Murarigupta, Part 4

BY: SUN STAFF

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,Orissa.

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 isdeepened 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 ofPrema mixed with the ingredients such as, (1) Bibhav (that which imparts relishto growing love) (2) Anubhav (accompanying phases of Divine emotions), (3)Sattvika (transcendental emotions) and (4) Byabhichari (extensive Divineemotions) 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 isdeepened 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 ofPrema mixed with the ingredients such as, (1) Bibhav (that which imparts relishto growing love) (2) Anubhav (accompanying phases of Divine emotions), (3)Sattvika (transcendental emotions) and (4) Byabhichari (extensive Divineemotions) 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 ofpassionate attachment, Krishna Prema-Rasaassumes 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 ChatusSanas. Dasya Bhaktas are Raktaka, and Patraka and Chitraka in Vraja, Daruka inDvaraka, Hanuman in Ayodhya, Nanda, Sunanda and others in Vaikuntha. The Sakhyabhaktas are Sridama, Sudama, Basudama, Subala, Balabhadra, Devaprastha andothers in Vraja, Vibhishana in Ayodya. Bhima and Arjuna in Dvaraka. TheVatsalya Bhaktas are Nanda and Yasoda in Vraja, and Vasudev and Devaki in Mathura and DvarakaMadhura Bhaktas are Gopis in Vraja, the queens in Dvaraka. Lakshmi in Vaikunthais with predominantly Dasya Rasa. Krishna Rati is two-fold; (A) Kevala in Vraja(Unmixed) and (B) Aiswarya in Mathura,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 byrendering Him service with a sense of reverence. Dasya Rasa has the quality ofSanta Rasas plus service. Sakhya Rasa has the qualities of Santa and DasyaRasas plus intimate confidence in Sri Krishna. The fundamental feature ofSakhya Rasa is free comradeship without any feeling of reverence. Vatsalya Rasapossesses qualities of Santa, Dasya and Sakhya Rasas, plus tenderness ofparental affection which in its excesses leads to chiding chastisement. His orHer 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 byoffering her perfect spiritual body for the gratification of His transcendentalsenses. Here all the five qualities are fully present. Just as in the case ofthe five elements (ether, air, fire, water, and earth) the properties of thefirst four are present in the fifth, so also all the four qualities of theabove four-fold Rasas find their synthesis and consummation in the Madhura Rasawhich 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 brotherAnupama 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 atGauda by bribing the Muslim Jailor with seven thousand Mohurs. hastened to Varanasi to meet SriChaitanya. On his way he and his attendant Isan had to encounter a good deal ofobstacles at the hands of the robbers at the Patna? Hills in Hazaribagh District. Afterhaving relief from their hands, Sri Sanatana dissociated himself from the companyof Isana and arrived alone at Varanasiin the garb of a Daraves (Mohammadan Faquir). He could not be recognised byChandrasekhar until made known by Sri Chaitanya, who welcomed Sri Sanatana witha loving embrace Sri Chaitanya said. "O Sanatana! Sri Krishna, the Saviourof the fallen and ocean of mercy has delivered you from the worst hell of theworld." Sanatana submitted, "I know not Krishna.It is thy grace that has worked out my deliverance," Then He introducedSanatana to Tapan Misra and Chandrasekhar He asked Sanatana to get himselfshaved. After that Chandrasekhar gave him a new pair of clothes which Sanatanarefused to accept, Sri Chaitanya was pleased with his dislike of worldly thingsbut cast a glance at the costly blanket. Sanatana knowing His intentionexchanged 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 amI? Why are the three kinds of afflictions oppressing me? I don't know myeternal good. I don't know even how to ask what are Sadhya and Sadhana? Bepleased to unfold all these truths to me." Sri Chaitanya said, "Krishna’s grace is full upon thee.' You know all thetruths and are not subjected to the three-fold afflictions. It is the nature ofSadhus to enquire about what they already know. You are indeed the proper agentfor 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 theSun or sparks of the fire. Jiva is distinct in the sense that Sri Krishna isthe Infinite Absolute Entity, where as Jiva is the infinitesimal Absolute orthe Spiritual atomic part of the Absolute. Jiva is non-distinct or identicalwith 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 themanifestations of Sri Krishna for imparting the real knowledge to the souls. Assuch 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 theincoming of wealth, as pleasure is ensured, poverty disappearing pure Bhaktienkindles love for Sri Krishna and freedom from the bondage of Maya which isautomatically effected. Hence the direct fruit of Love is neither cessation ofpoverty nor cessation of rebirth but the positive relationship of eternal Blisswhich 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 theAkhila Rasamrita Murty, the Embodiment of the Nectarine ocean of all Rasas, aswell as the Chief Enjoyer of all Rasas. He is the All Beautiful EternalAdolescent, the embodiment of All Being, Intelligence. Bliss, the all powerfulomniscient and omnipresent, the Absolute Entity. The Supreme Lord of all Lords,the Supreme Enjoyer of all entities whose Eternal Abode is Goloka. He is calledBrahman. Paramatma and Bhagavan according as He manifests Himself to those whoseek Him through the different paths of Jnana, Yoga and Bhakti respectively. SoBrahman is the imperfect impersonal aspect of Sri Krishna, the ultimate goal ofJnanis, paramatma, the partial immanent aspect of Sri Krishna is the indwellingMonitor 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 istwo-fold. Nanda's son with ego and in the attire of cow boy is Svayam Rupa andSvayam Prakash ( Krishna, as He manifests Himself). Svayam Prakash is two-fold,Prabhav- Prakash and Vaibhav-Prakash. As Prabhav-Prakash Sri Krishna appears inthe Rasa dance with every Gopi in Vraja and in the marriage with every queen inDvaraka. As Vaibhav-Prakash, Sri Krishna appeared as Balarama who is identicalwith Him in all respects including the Ego as a cow boy except in colour. ThisBalarama appears also in Mathura and Dvaraka and as Devakinandan Vasudeva,sometimes two armed and sometimes four armed when He is designated by Prabhavvilas. 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 istwo-fold, Pravav-Vilas and Vaibhav-Vilas. Adicaturbyuha is the source of sourcesecond Caturbyuha in Vaikuntha, where Narayan resides, Vasudeva, Sankarsana,Pradyumna and Aniruddha who have extended themselves into twenty forms aredesignated 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, Trivikramaof 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 eightVilas Murties constitute the twenty-four Vaibhav-Vilas forms of theAdicaturvyuha. These twenty four Vaibhav Vilas Murties have their distinctivespiritual abode in Vaikuntha. Some of the above twenty four Vaibhav Murtieshave manifested their Holy images on this mundane plane are worshipped as such,Kesav in Mathura, Purushottam in Puri, Bindumadhav in Prayag, Madhusudan inMandar Hills, Vasudeva Padmanabha and Janardan in travancore, Vardaraja Vishnuin 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 ofBrahma.

(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 inVaivasvata, (h) Sarvabhauma in Savarni, (i) Rishabha in Daksha Savarni, (j)Visvaksena in Brahma Savarni, (k) Dharma in Dharma Savarni (1) Sudhama in RupaSavarni , (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 thepotency of imparting Bhakti. Prithu - Endowed with the potency of preservingthe worlds, and Parasuram - Endowed with the potency of destroying the evilelements 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 HisChit-Sakti or Supreme will, This is His exclusive right. Vasudeva is thepresiding Deity of Jnana Sakti and Sankarsan Balarama is the presiding Deity ofHis Kriya Sakti or power of action. Nothing can bear any fruit without theDivine will Intelligence and Action. The spiritual as well as material worldsare manifested by Sankarsana at the will of Sri Krishna. Sankarsana is also thepresiding Deity of Ahankara (individual ego). Sankarsana with His SandhiniSakti manifests the spiritual entities or names such as Krishna, Govinda, Ramaetc, Spiritual forms such as two armed, four armed Vishnu Murtis and spiritualrealms such as Goloka, Mathura. Dvaraka and Vaikuntha and spiritual qualitiessuch 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 theJiva 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 resultthat. this Universe comes into being, Just as a piece of iron which has nopower 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 ofthe 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 twentyfifth principle, the Jiva and the twenty sixth principle the Paramatma both aretermed as Kshetrajna. Paramatma (Karanodaka Sayee Vishnu) energizes the Kshetraor the twenty-four principles into action by the chitkana Jiva who emanate fromHis glance on Jiva Prakriti. The Paramatma as the Garbhodakasaye Vishnu isBrahmanda Antaryami and Indwelling Monitor of the collective Jivas and as theKshirodakasaye Vishnu is Jiva Antaryami and Indwelling Monitor of theindividual 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 Krishnais known as Goloka (Gokul). Sri Krishna and Balarama are the primal progenitorsand controllers of the eternal, unconditioned, conditioned, material and animalworlds. They both pervade and permeate all beings, sentient and insentient inthe universe. They are the efficient and material causes of the universe. Theirpotencies or energies are transformed into Chit, Achit and Jaiva worlds. Bothimmanent aspect Paramatma and the effulgent aspect of Brahman are their partialand imperfect manifestations. The Avataras are the descents from the spiritualrealm at the will of Sri Krishna as the partial aspects of Sankarsana topreserve the gods. His devotees ore god like persons and destroy the demons.The Supreme Lord Krishna manifests Himself in the fullest degree of AmorousLove in Vraja, while successively less in Mathura and Dvaraka. The Lilas of theSupreme Lord are eternal and revolve in succession, like the stellar orbs roundthe fourteen Manvantaras. At the end of each day of Brahma, innumerableBrahmandas 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 dwellHis consorts, Parents, Friends and servants. There He manifests His all lovingtributes Rasa and Mercy. Below it is the Vishnu Loka (second) wherein dwellsSri Narayana, with His eternal forms and associates. The Vaikunthas are endlessand in the innumerable compartments there, the Parishads (eternal constantattendants) possess six-fold Divine Attributes. Below it is Devidham, Hisexternal abode, Mundane universe, is beyond the Viraja, where the Brahmandasare endless and the conditioned souls dwelling there, are innumerable. TheGoddess Durga is the presiding Deity of this Devidham. the Realms, Vaikunthaand Goloka, which are displayed by His Chit-Potency, manifest three quadrantsof His Divinity (Tripad Bibhuti) and the Brahmandas, on whom He displays Hispower of illusion, manifest only quadrant Divinity (Ekapada Bibhuti), the threequadrant Divinities of Sri Krishna being beyond the conception of human mindand speech. Of all the Lilas of Sri Krishna, His Human Leela is the best andmost charming. His Human form is His Svarupa, the fullest, Highest andSweetest. His Attire as a cow boy with flute in His hand, His budding prime ofyouth, His graceful thrice bent dancing pose with sweet charming smile in HisAll beautiful face all well attuned graces of His Human Leela are also secondto none. So super excellent and enchanting is the beauty of His body, that aparticle of that beauty draws the three Regions in His all-loving sweetness andattracts 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 ofKrishna and His various manifestations in various planes in the Realm ofVaikuntha and Golok. They do not know what Maya is. (2) Those who, emanatingfrom the glance of Karanodakasaye Vishnu with which Prakriti is impregnated,have forgotten Krishna and want to lord over external phenomena. They are thencaptured by Maya and enwrapped with two garments of subtle and gross bodieswith which they misidentify themselves and perform endless journey in thevicious circular path of births and deaths reaping the fruits of their actionsgood or bad. These fallen souls, coming in contact with the Sadguru and beingreminded 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 whatis favourable to Krishna Bhakti, (2) Strict avoidance of what is unfavourableto Krishna Bhakti, (3) Firm conviction that Krishna will protect him under allcircumstances and at all times, (4) Firm conviction that Krishna and none elseis his only preserver and saviour, (5) Self resignation with a conviction thatKrishna's will is predominant over his will and (6) Constant expression ofrepentance 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 Sastricknowledge and arguments but has faith in Krishna and (3) Those whose faith isdelicate and not yet firm. The third section of people are inferior to theother two sections but will turn to be good Bhaktas in due course if theyassociate 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 andYoga, is faltering. The positive features of Sraddha is an antecedent, to devotionby consecrating fruits of action to the Supreme Lord Vishnu. The faith isstrengthened gradually by the association with Sadhus of Bhakti cult. SastriyaSraddha is expressed itself as (a) Saranagati, self surrender, (b) unconcernedin 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 attitudeand 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. Whollydependent 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 indiet 17. Watchful and cautious, 18. Respectful to others, 19. Not proud ofhimself, 20. Deep thinker, 21. Tender hearted 22. Friendly to all 23. Learned24. Competent and 26. Silent towards idle or vulgar gossip. The service of theabsolute-realised souls is the open gate of liberation, while society of thosewho wrongly consort with woman is the chief gate leading to the hell of worldlysuffering.

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 sixtyfour 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 thetrue religion, 5. Following the Path of Absolutes realised souls 6.Renunciation of enjoyment to please Sri Krishna. 7. Residence at holy placesassociated with Krishna , 8. Accepting what would suffice for one's sustenance9. Fasting on Ekadasi day 10. Adoration of pure Brahmins, Vaishnavas cows,Amalaki (goose berries) and Aswattha trees 11. Exclusion of all offencesagainst 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 listeningscandal against Vishnu or Vaishnavas, 19. Never indulging in worldly gossip,20. Giving no anxiety, to any creature on the earth by word, deed or thought21. 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. Prostrationbefore the Holy Image of Vishnu and Vaishnavas, 34. Rising from one's seat towelcome the holy shrines and Vaishnavas 35. Visiting Holy shrines associated withSri Krishna, 36. Following the Holy Image and Vaishnavas when they start todepart, 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. Garlandsand perfumed essence, 45 to 47, witnessing the Divine Arati, Celebration of theLord and beholding the Holy Image, 48. Offering to Krishna, whatever is dear toone's own self, 49. Constant contemplation on His Lotus Feet. 50. Serving Himand His persons and articles 51. to 54, Constant service of Tulasi, Vaishnava,Mathura, and Bhagavata Sastra having been approved by them, 55. Encouraging allactivities to the pertaining to the service of Sri Krishna, 56. Absolutereliance upon Sri Krishna's Mercy, 57. Celebration of Sri Krishna's Advent andAscension Days of His Acharyas in the company of Bhaktas, 58 to 63. Six-foldSaranagati with body, mind and soul, and 64. Celebration of Vraja-Vrata in themonth 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 byfriendship and 9. King Bali by complete self-resignation and Ambarish Maharajcultivating Krishna Bhakti with all his senses physical & mental.