First of all, Śrīla Rāmānanda Rāya enunciated the system of the varṇāśrama institution. He recited various verses about karmārpaṇa, stating that everything should be dedicated to the Lord. He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord. After hearing Śrīla Rāmānanda Rāya recite some verses, Śrī Caitanya Mahāprabhu accepted the principle of pure devotional service devoid of all kinds of speculation. After this, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya to explain the higher platform of devotional service. Then Śrīla Rāmānanda Rāya explained unalloyed devotional service, love of Godhead, and serving the Lord in the moods of pure servitude, fraternity and parental love.
Platform of devotional service (CC and other books)
Expressions researched:
"platform of bhakti, devotional service"
|"platform of devotional service"
|"platform of direct devotional service"
|"platform of pure devotional service"
|"platform of unalloyed devotional service"
|"transcendental platform by the execution of devotional service"
Sri Caitanya-caritamrta
CC Adi-lila
If one is infested with the ten offenses in the chanting of the Hare Kṛṣṇa mahā-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says in this connection that although one may go on chanting the Hare Kṛṣṇa mantra for many, many years, there is no possibility of attaining the platform of devotional service unless one accepts Śrī Caitanya Mahāprabhu. One must follow strictly the instruction of Śrī Caitanya Mahāprabhu given in the Śikṣāṣṭaka (3):
- tṛṇād api su-nīcena taror iva sahiṣṇunā
- amāninā māna-dena kīrtanīyaḥ sadā hariḥ
- (CC Adi 17.31)
"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." One who follows this direction, being freed from the ten kinds of offenses, becomes successful in Kṛṣṇa consciousness and ultimately reaches the platform of loving service to the Personality of Godhead.
Prahlāda Mahārāja instructs:
- matir na kṛṣṇe parataḥ svato vā
- mitho ’bhipadyeta gṛha-vratānām
- (SB 7.5.30)
- naiṣāṁ matis tāvad urukramāṅghriṁ
- spṛśaty anarthāpagamo yad-arthaḥ
- mahīyasāṁ pāda-rajo-’bhiṣekaṁ
- niṣkiñcanānāṁ na vṛṇīta yāvat
- (SB 7.5.32)
These ślokas are to be discussed. Their purport is that one cannot obtain kṛṣṇa-bhakti, or the devotional service of the Lord, by official execution of the Vedic rituals. One has to approach a pure devotee. Narottama dāsa Ṭhākura sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been elevated without rendering service to a pure Vaiṣṇava?" It is the statement of Prahlāda Mahārāja that unless one is able to accept the dust from the lotus feet of a pure Vaiṣṇava there is no possibility of achieving the platform of devotional service. That is the secret.
In all the revealed scriptures of Vedic culture, devotional service to Lord Kṛṣṇa is explained throughout. Therefore devotees of Lord Kṛṣṇa do not recognize the processes of philosophical speculation, mystic yoga, unnecessary austerity and so-called religious rituals. They do not accept any process but devotional service.
Our Kṛṣṇa consciousness movement follows this principle. We do not recognize any method for spiritual realization other than Kṛṣṇa consciousness, devotional service. Sometimes we are criticized by groups following jñāna, yoga, tapas or dharma, but fortunately we are unable to make any compromises with them. We simply stand on the platform of devotional service and preach the same principles all over the world.
CC Madhya-lila
The is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1541). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.
In the dakṣiṇa-vibhāga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhāva, anubhāva, sāttvika, vyabhicārī and sthāyi-bhāva, all on this high platform of devotional service. Thus there are five waves in the dakṣiṇa-vibhāga division.
Su-viṣaya and ku-viṣaya both fall under the category of karma-kāṇḍa. There is another kāṇḍa (platform of activity), called jñāna-kāṇḍa, or philosophical speculation about the effects of ku-viṣaya and su-viṣaya with the intention to find out the means of deliverance from material entanglement. On the platform of jñāna-kāṇḍa, one may give up the objects of ku-viṣaya and su-viṣaya. But that is not the perfection of life. Perfection is transcendental to both jñāna-kāṇḍa and karma-kāṇḍa; it is on the platform of devotional service. If we do not take to devotional service in Kṛṣṇa consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jñāna-kāṇḍa and karma-kāṇḍa.
Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya, "Recite a verse from the revealed scriptures concerning the ultimate goal of life."
Rāmānanda replied, “If one executes the prescribed duties of his social position, he awakens his original Kṛṣṇa consciousness.
In this connection, Śrī Rāmānujācārya states in the Vedārtha-saṅgraha that devotional service is naturally very dear to the living entity. Indeed, it is life's goal. This devotional service is supreme knowledge, or Kṛṣṇa consciousness, and it brings detachment from all material activity. In the transcendental position, a living being can perfectly acknowledge the superiority of serving the Supreme Lord. The devotees attain the Supreme Lord only by devotional service. Having such knowledge, one engages in his occupational duty, and that is called bhakti-yoga. By performing bhakti-yoga, one can rise to the platform of pure devotional service.
One cannot be elevated to the highest platform of devotional service by karma-kāṇḍa or jñāna-kāṇḍa. Pure devotional service can be understood and attained only through the association of pure devotees. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that there are two types of karma-kāṇḍa activities—pious and impious. Pious activities are certainly better than impious activities, but even pious activities cannot bring about ecstatic love of God, Kṛṣṇa. Pious and impious activities can bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Kṛṣṇa. In every revealed scripture, whether stressing jñāna-kāṇḍa or karma-kāṇḍa, the principle of renunciation is always praised.
There were six great Gosvāmīs of Vṛndāvana—Śrīla Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha—and none of them inherited the title of gosvāmī. All the Gosvāmīs of Vṛndāvana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvāmīs. All the temples of Vṛndāvana were certainly started by the six Gosvāmīs. Later the worship in the temples was entrusted to some householder disciples of the Gosvāmīs, and since then the hereditary title of gosvāmī has been used. However, only one who is a bona fide spiritual master expanding the cult of Śrī Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement, and who is in full control of his senses can be addressed as a gosvāmī. Unfortunately, the hereditary process is going on; therefore at the present moment, in most cases the title is being misused due to ignorance of the word's etymology.
Bhakti-siddhānta-viruddha refers to that which is against the principle of unity in diversity, philosophically known as acintya-bhedābheda—simultaneous oneness and difference—whereas rasābhāsa is something that may appear to be a transcendental mellow but actually is not. Those who are pure Vaiṣṇavas should avoid both these things opposed to devotional service. These misconceptions practically parallel the Māyāvāda philosophy. If one indulges in Māyāvāda philosophy, he gradually falls down from the platform of devotional service. By overlapping mellows (rasābhāsa) one eventually becomes a prākṛta-sahajiyā and takes everything to be very easy. One may also become a member of the bāula community and gradually become attracted to material activities. Śrī Caitanya Mahāprabhu has therefore advised us to avoid bhakti-siddhānta-viruddha and rasābhāsa. In this way the devotee can remain pure and free from falldowns. Everyone should try to remain aloof from bhakti-siddhānta-viruddha and rasābhāsa.
A brāhmaṇa may be a very learned scholar, but this does not mean that he is free from material contamination. A brāhmaṇa's contamination, however, is in the mode of goodness. In the material world, the three modes are goodness, passion and ignorance, and all of these are simply different gradations of contamination. Unless a brāhmaṇa transcends such contamination and approaches the platform of unalloyed devotional service, he cannot be accepted as a Vaiṣṇava. An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform. Sometimes he imagines a form of the Lord (saguṇa-upāsanā), but such an attempt is never successful in helping one attain complete realization. The impersonalist may consider himself a brāhmaṇa and may be situated in the mode of goodness, but nonetheless he is conditioned by one of the modes of material nature. This means that he is not yet liberated, for liberation cannot be attained unless one is completely free from the modes.
The word nirantara, meaning "without cessation, continuously, constantly," is very important in this verse. The word antara means "interval." If one has desires other than a desire to perform devotional service—in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification—his service will be interrupted. A pure devotee, therefore, should have no desire other than to serve Kṛṣṇa. He should be above fruitive activity and speculative knowledge. In his Bhakti-rasāmṛta-sindhu (Bhakti-rasāmṛta-sindhu 1.1.11), Śrīla Rūpa Gosvāmī says:
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
- (CC Madhya 19.167)
This is the platform of pure devotional service. One should not be motivated by fruitive activity or mental speculation but should simply serve Kṛṣṇa favorably. That is first-class devotion.
As said in the Bhakti-rasāmṛta-sindhu, durjāty-ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat: “According to one's past misdeeds, one takes birth on a lower platform.” But in the Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: "There is no karma attached to the past deeds or misdeeds of one in devotional service." A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmīs, not bhaktas.
There are three kinds of devotees: those who are eternally on the transcendental platform (nitya-siddha), those who have been elevated to the transcendental platform by the execution of devotional service (sādhana-siddha), and those who are neophytes advancing toward the perfectional platform (sādhaka). The sādhakas are gradually becoming free from fruitive reaction.
When one becomes spiritually realized (brahma-bhūta (SB 4.30.20)), he becomes happy (prasannātmā), for he is relieved from material conceptions. One who has attained this platform is not agitated by material action and reaction. He sees everyone on the platform of spirit soul (paṇḍitāḥ sama-darśinaḥ (BG 5.18)). When one is completely realized, he can rise to the platform of pure devotional service (mad-bhaktiṁ labhate parām (BG 18.54)). When one comes to the platform of bhakti, devotional service, he automatically realizes who Kṛṣṇa is. As the Lord says in the Bhagavad-gītā (18.55):
- bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
- tato māṁ tattvato jñātvā viśate tad-anantaram
"One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God."
"Foolish people will blaspheme You, but I shall not tolerate the words of such mischievous people."
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that although the brāhmaṇa did not belong to a superior community, he fearlessly chastised so-called caste brāhmaṇas because he was situated on the platform of pure devotional service. There are people who are opposed to Śrī Caitanya Mahāprabhu's accepting a Vaiṣṇava belonging to a lower caste. Such people do not consider mahā-prasādam transcendental, and therefore they are described here as mūrkha (foolish) and duṣṭa (mischievous). A pure devotee has the power to challenge such high-caste people, and his brave statements are not to be considered proud or puffed up. On the contrary, he is to be considered straightforward. Such a person does not like to flatter high-class brāhmaṇas who belong to the non-Vaiṣṇava community.
There are many different religions throughout the world because they are not all on the absolute platform of devotional service. As confirmed in the Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The word ekam means "one," Kṛṣṇa. On this platform, there are no different religious systems. According to Śrīmad-Bhāgavatam (1.1.2), dharmaḥ projjhita-kaitavo ‘tra. On the material platform, religious systems are different. Śrīmad-Bhāgavatam describes them from the very beginning as dharmaḥ kaitavaḥ, cheating religions. None of these religions is actually genuine. The genuine religious system is that which enables one to become a lover of the Supreme Personality of Godhead. In the words of Śrīmad-Bhāgavatam (1.2.6):
- sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje
- ahaituky apratihatā yayātmā suprasīdati
"The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."
"'Bhakti-yoga, as described above, is the ultimate goal of life. By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service.'"