anadi

Than Ramananda Raya quotes Yāmunācārya in his Stotra-ratna (43).

73
bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-mano-rathāntaraḥ
kadāham aikāntika-nitya-kińkaraḥ
praharṣayiṣyāmi sa-nātha-jīvitam

By always serving You ( Supreme Lord) - nirantaraḥ anucaran bhavantam
the wheel of mind certainly becomes steady - ratha manaḥ eva niḥśeṣa praśānta
When will I be exclusively one of the eternal servants - kadā aham aikāntika antaraḥ nitya kińkaraḥ
of a such Master, I’ll live really happy - sa-nātha jīvitam praharṣayiṣyāmi

74
prabhu kahe, "eho haya, kichu āge āra"
rāya kahe, "sakhya-prema — sarva-sādhya-sāra"

The Lord said: This is all right - prabhu kahe eho haya
Go on and say more - age kichu ara
Ramananda Raya said: the divine love in friendship - rāya kahe sakhya-prema
is the essence of all goals (of life) - sara sarva-sadhya.

Tika:
Although even dasya-prema is available in the eternal Goloka – Vrindavan,

still Ramananda Raya starts the presentation of this eternal World of raga-atmika bhakti

from the level of sakhya-prema and in this connection he qotes Sri Śuka (Bhāgvatam. 10.12.11):

75
itthaḿ satāḿ brahma-sukhānubhūtyā
dāsyaḿ gatānāḿ para-daivatena
māyāśritānāḿ nara-dārakeṇa
sārdhaḿ vijahruḥ kṛta-puṇya-puñjāḥ

In this way, from the transcendentalists who attained the happiness of impersonal brahman- ittham satām anubhūtyā sukha brahma
from those who accepted the servitude for the Supreme Lord - gatānām dāsyam para-daivatena
(and) from those who are under the shelter of the (material) illusory energyi - māyā-āśritānām
Those who accumulated reams of pious deeds - kṛta-puṇya-puñjāḥ
play like human children with (the Supreme Lord) - vijahruḥ sārdham nara-dārakeṇa

Tika:
These innocent friends of the Lord, love Him regardless His godhood.

This is “spontaneous” love, where the Lord is loved in an intimate relation,

just for the (sweet) way he is, not for what He is, not for His Lordship.
This is one kind of love which give birth of – raga-atmika bhakti.

To underline that Divine Love in servitude - dasya-prema
is the essence of all goals of life - sara sarva-sadhya, Ramananda Raya quotes the verse 9.5.16 from Şrimad Bhagavatam,

where Durvāsā Muni eulogize the Divine Love in servitude of Mahārāgi Ambarīş,

who it is not said to have practiced raganuga sadhan bhakti to become an eternal Vraja-vasi:

72
yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ
tasya tīrtha-padaḥ kiḿ vā dāsānām avaśiṣyate

Only by hearing that name (of the Supreme Lord) - mātreṇa śruti yat nāma
a man becomes pure - pumān bhavati nirmalaḥ
What else remains to be attained for the one who serves - kiḿ vā tasya dāsānām
the feet like a place of pilgrimage (of the Lord) - tīrtha-padaḥ

Tika:

This verse also glorifies the power of the name of the Supreme Lord.
Therefore one should not neglect the chanting of the holy names of the Lord.
The Brihad Näradiya Purana clearly states:

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha

To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way
than by chanting the holy name, chanting the holy name, chanting the holy name.”

The importance of chanting the holy name in Kali-yuga (our time)

kṛte yad dhyāyato viṣṇuḿ
tretāyāḿ yajato makhaiḥ
dvāpare paricaryāyāḿ
kalau tad dhari-kīrtanāt (Srimad Bhagavatam 12.3.52)

That same result tat (achieved) in Satya-yuga kṛte by meditation dhyāyataḥ on Lord Viṣṇu; viṣṇum
in Tretā-yuga; tretāyām by performing sacrifices (in sacrificial arenas) yajataḥ makhaiḥ
in the age of Dvāpara dvāpare by worshiping (theDeity of the Lord in Temple) paricaryāyām
(is achieved) in the age of Kali kalau by chanting the names of Lord Hari hari-kīrtanāt


A similar verse is found in the Viṣṇu Purāṇa (6.2.17), and also in the Padma Purāṇa (Uttara-khaṇḍa 72.25)

and the Bṛhan-nāradīya Purāṇa (38.97):

dhyāyan kṛte yajan yajñais
tretāyāḿ dvāpare 'rcayan
yad āpnoti tad āpnoti
kalau sańkīrtya keśavam

"Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretā-yuga,

and by the worship of Lord Kṛṣṇa's lotus feet in Dvāpara-yuga is obtained in the age of Kali simply by glorifying the name of Lord Keśava."

Śrīla Jīva Gosvāmī has further quoted from the Brahma-vaivarta Purāṇa concerning the degraded condition of people in Kali-yuga:

ataḥ kalau tapo-yoga-
vidyā-yajñādikāḥ kriyāḥ
sāńgā bhavanti na kṛtāḥ
kuśalair api dehibhiḥ

"Thus in the age of Kali the practices of austerity, yoga meditation, Deity worship, sacrifice and so on,

along with their various subsidiary functions, are not properly carried out, even by the most expert embodied souls.

Śrīla Jīva Gosvāmī has also cited the Cāturmāsya-māhātmya of the Skanda Purāṇa

concerning the necessity of chanting the holy names of the Lord in this age:

tathā caivottamaḿ loke
tapaḥ śrī-hari-kīrtanam
kalau yuge viśeṣeṇa
viṣṇu-prītyai samācaret

"In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Śrī Hari.
Especially in the age of Kali, one can satisfy the Supreme Lord Viṣṇu by performing sańkīrtana.''

 

In the following vers Ramananda Ray explains the meaning of prema-bhakti:

69
nanopacara-krita-pujanam arta-bandhoh
premnaiva bhakta-hridayam sukha-vidrutam syat
yavat kshud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhakshya-peye

By performing varieties of offerings and worshiping out of (deep, true) love - krita nana-upacara pujanam premna
the friend of all distressed persons (the Supreme Lord) - arta-bandhoh
indeed the heart of a devotee is made to flee in transcendental bliss - eva hridayam bhakta syat vidrutam sukha
similarly as one becomes happy - tavat bhavato nanu sukhaya
when food and drink (enter) the stomach- bhakshya peye jathare
and there is a strong hunger and thirst - yavat asti jaratha kshut pipasa

Tika:
To perform real bhakti one needs a strong hunger and thirst for Krishna
To underline this important aspect of true devotion Ramanada Ray talkes further about greed.

70
krishna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukritair na labhyate

The absorbing of mind in the taste of bhakti for Krishna- bhavita matih rasa bhakti krishna
could be performed, if it would be available somewhere - kriyatam yadi labhyate kutah api
In fact the greed is the only price to get it - tatra api laulyam ekalam mulyam labhyate
Not the pious deeds of millions of lives - na sukritaih koti janma.

Tika:
Some consider that this would be the condition to start performing raganuga bhakti, but in fact Raganuga Sadhana Bhakti start with Shravan Dasa – the Hearing about the pastimes of Krishna in Vrindavan (including His dealings with the gopis) as also Bhaktivinoda Thakur writes in
Harinama-cintamani providing details of how this process is to take place:

ei ekadas bhava sampura sadhane
pancha dasa lakhya hoy sadhakjive
sravan, baran ara smaran, apana
sampatti ei pancha vidha dasay ganan

The sadhana relating to the eleven items of Siddh-pranali (ekadas-bhava) is executed in five progressive stage:

1) Shravan – dasha (the stage of hearing)
2) Baran- dasha (the stage of accepting)
3) Smaran-dasha (the stage of remembering)
4) Apana –dasha (the mature stage)
5) Sampatti dasha (the stage of perfection)

How can be one greedy for something one does not know.
So, as previously deliniated, one should first hear about the intimate dealings of Krishna with the different types of Vrajavasis,
from books like Govinda Lilamrita, Krishna Bhavanamrita and Krishnanika Kaumudi,
and ascertain what kind of loving relation one is most attracted to. This is the begining of ragananuga sadhana bhakti.

71
prabhu kahe eho haya age kaha ara
raya kahe dasya-prema sarva-sadhya-sara

The Lord said: This is all right - prabhu kahe eho haya
Go on and talk further - age kaha ara
Ramananda Raya replied: (Divine) love in servitudine - raya kahe, "dasya-prema
is the essence of all goals - sara sarva-sadhya.

Tika:
In the previous verse the followers of Gaudiya Math (including associations like Iskcon -founder "Prabhupada" or Bhakti-Trust - founder Narayana Maharaja)
use the translanlation of the word prema as spontaneous love, but this is the state of the eternal inhabitants of Vrindanvana,
not that of a practitioner - sadhaka.
and secondly this is not the meaning of the word prema.

The fact that these verses do not refer to raga-atmika bhakti ( spontaneous bhakti of spontaneous love – of the inhabitants of Goloka Vrindavan) comes clear in the next verses 72- 75.

Also one should know that raganuga bhakti is a type of sadhana,

which has as goal the attainment of raga-atmika bhakti - bhakti of the spontaneous love of the eternal inhabitants of Vrindavan.

As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself,

which says that one should let aside the endeavors to accumulate transcendental knowledge,

and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion,

Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul.
So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord.

In this connection everyone can estimate what one’s own sadhana is supposed to start and continue with.

68

prabhu kahe, "eho haya, age kaha ara"
raya kahe, "prema-bhakti -- sarva-sadhya-sara"

The Lord said: this is all right - prabhu kahe eho haya
continue to talk further - age kaha ara
Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema
Is the essence of all goals - sarva-sadhya-sara.

Tika:
Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service,

that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons.
So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord.
In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord,

one becomes attracted, in a specific way by Him,
and as this attraction grows, it becomes attachment,
like the attachment of His Own eternal associates,

which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to.

This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.

anyabhilaşita şunyam / jnana karmady anavritam
anukulyena krişnanu / şilanam bhaktir uttama

Cultivating the activities - şilanam
- meant for the pleasure of Lord Krishna - anukulyena krişnanu
- void of any material wishes – şunyam anyabhilaşita
- uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady
is called Supreme Devotional Service - uttama-bhakti.

These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning,

following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.

As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself,

which says that one should let aside the endeavors to accumulate transcendental knowledge,

and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion,

Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul.
So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. Everyone should estimate what one’s own sadhana is supposed to start and continue with.

68

prabhu kahe, "eho haya, age kaha ara"
raya kahe, "prema-bhakti -- sarva-sadhya-sara"

The Lord said: this is all right - prabhu kahe eho haya
continue to talk further - age kaha ara
Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema
Is the essence of all goals - sarva-sadhya-sara.

Tika:
Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service,

that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons.
So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord.
In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord,

one becomes attracted, in a specific way by Him,
and as this attraction grows, it becomes attachment,
like the attachment of His Own eternal associates,

which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to.

This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.

anyabhilaşita şunyam / jnana karmady anavritam
anukulyena krişnanu / şilanam bhaktir uttama

Cultivating the activities - şilanam
- meant for the pleasure of Lord Krishna - anukulyena krişnanu
- void of any material wishes – şunyam anyabhilaşita
- uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady
is called Supreme Devotional Service - uttama-bhakti.

These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning,

following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.

66

prabhu kahe eho bahya, age kaha ara
raya kahe jnana-sunya bhakti sadhya-sara

The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Ramananda Raya replied: bhakti without knowledge about the opulence of the Absolute - raya kahe bhakti sunya jnana
is the essence of all goals -sara sadhya

Tika:

After Şri Krişna Caitanya rejected also The Transcendental Knowledge mixed with Bhakti, jnana-misra bhakti 

as the essence of the goal of life - sara sadhya, Ramananda Ray presented a verse from Bhagavata Purana

which indicates the renunciation of Transcendental Knowledge and

The Immersion into the narrations of the pastimes of the Lord as the final goal of life.

This verse was spoken by Brahma, the first being in the universe, to Şri Krişna,

as He was only a „child”, after Brahma stole His friends and calves.
This theft lasted only one second for the Brahma, but one year for Krişna in Bhauma-Vrindavan.

Afterwards Brahma saw the friends and and calves were still there.
He was somewhat confused, and he didn’t figure out what happened,

but Krişna revealed the fact that all those friends and calves were not His friends and calves,

but expansions of His own (Vishnu formes) that replaced His friends and calves.
Seeing the extraordinary power and opulence of the Supreme Lord Krishna, in the form of a child,

Brahma utters many verses in praising the Lord.

One of these verses was presented by Ramananda Ray to Sri Caitanya,

as proof for his statement that jnana-sunya bhaktiis the essence of the goal of life:

67
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāḿ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāḿ tanu-vāń-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3)

Letting aside the endeavours to accumulate transcendental knowledge - udapāsya prayāsam jñāne
(which one) certainly respects - eva namanta
living from the narations of transcendental situated persons- jīvanti -mukharitāḿ -sat
which discuss about You - vārtām bhavadīya
situated on the position of realising the Şrutis - sthitāḥ sthāne gatāḿ śruti
with body, word and mind - tanu-vāń-manobhir
the ones that endeavours in this way, conquer You (through attachment and love) - ye thais prāyaśo jito
Although in the three worlds You are unconquerable - apy tri-lokyām asi ajita

To sustain his previous statement Ramananda Ray quotes from Bhagvavad-gita:

65

brahma-bhutah prasannatma na socati na kankshati
samah sarveshu bhuteshu mad-bhaktim labhate param

Spiritually situated, the happy soul -bhutah brahma prasanna atma
neither lament nor hankers - na socati na kankshati
(and) equally disposed to every being- samah sarveshu bhuteshu
attains the highest devotional service for Me- labhate param bhaktim mat

Tika:
this is the transcendental level, from which True Bhakti (pure bhakti) can be done.
But this is not the bhakti level.
In this vers 18.54 from Bhagavad-gita, bhagavan Şri Krişna, shows clearly that Parama Bhakti can be executed,

after the attainment of the spiritual platform (brahma bhuta).
In the words of the Gaudiya Vaishnavas Param Bhakti can be attained after the stage of Bhava,

which corresponds to the spiritual platform, as it is expressed by Rupa Gosvami in Bhakti Rasa-amrita Sindhu (1.3.1)

śuddha sattva viśeṣātmā prema suryāḿśu sāmyabhāk
rucibhiś citta māsṛṇya kṛd asau bhāva ucyate

When the soul attains a specific pure goodness- atmā viśeṣa  śuddha-sattva

(which is the spiritual platform - brahma bhuta- but corresponding to a specific loving relation between the almost manifested spiritual body and the Lord),
than the rays of the divine attraction manifest - prema-suryāḿśu sāmyabhāk
and as the consciousness melts – citta māsṛṇya

by a blend of divine tastes –rucibhiś,
one attains the state of Bhava.

So the attainment of the spiritual platform alone – brahma bhuta –

based on knowledge about the greatness of the Lord did not satisfy Sri Caitanya,

because this knowledge increases the awe and reverence

and decreases the possibility of an intimate relation of love with the Lord.

As Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life,

and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma,and  surrender to the Lord:

63
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66)

Renounce any prescribed duty - parityajya sarva-dharman
Take me as the only shelter - vraja mam ekam saranam
I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah
don’t worry - ma sucah.

Sri Caitanya was also not satisfied with that proposal as the goal of life:

64

prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, "jnana-misra bhakti -- sadhya-sara"

The Lord said: this is external - prabhu kahe eho bahya

go on to talk further - age kaha ara
Ramananda Ray said: Knowledge (about the Absolute) mixed with bhakti is the essence of al goals -raya kahe jnana-misra bhakti sara sadhya

Nitya-dharma

Is explained in Srimad Bhagavatam

An object is called a vastu, and its eternal nature is known as its nitya-dharma.

“The word vastu is derived from the Sanskrit verbal root vas, which means ‘to exist’, or ‘to dwell’.
The verbal root becomes a noun when the suffix tu is added.
Therefore, vastu means ‘that which has existence or which is self-evident’.
There are two types of vastu: vAstava and avAstava.
The term ‘truly abiding substance’, västava-vastu, refers to that which is grounded in transcendence. Temporary objects, avästava vastu, are dravya (solid objects), guNa (material qualities), and so on.

Real objects have eternal existence.
Unreal objects only have a semblance of existence, which is sometimes real and sometimes unreal.
“It is said in the Srimad-Bhagavatam (1.1.2)

dharmaḥ projjhita kaitavo 'tra paramo nirmatsarāṇāḿ satāḿ
vedyaḿ vāstavam atra vastu śivadaḿ tāpa-trayonmūlanam

Renounce entirely dharma which yield material fruits – projjhita dharmaḥ kaitavo
and herein (in Bhagavat Puran) get to know – atra vedyaḿ
the transcendental, pure, eternal, - paramo nirmatsarāṇāḿ satāḿ
auspicious real object (Sri Bhagavan) - śivadaḿ vāstavam vastu
which uproots the threefold miseris - unmūlanam tāpa-traya

Sri Bhagavan is the only real Entity (vAstava-vastu).
The living entity (jiva) is a distinct or individual part of that Entity,
while mAyA – the potency that produces bewilderment – is the energy of that Entity.

Therefore, the word vastu refers to three fundamental principles: Bhagavan, the jiva, and maya.
Knowledge of the mutual relationship between these three principles is known as pure knowledge (zuddha-jJana).

The living entity - jiva - is a real entity, and his eternal characteristic quality is his true nature.
Nature arises from the elementary structure of an object (ghaTana).
By Lord’s desire, when an object is formed, a particular nature is inherent
in that structure as an eternal concomitant factor. This nature is the nitya-dharma of the object

The true nature or nitya-dharma of jiva is
- divine love – prema and
- the urge to show it by rendering service - bhakti.
The object of that prema is the Supreme Lord.
If you study Bhagavat Puran you will realize this truth, and you will go on study the teachings of Sri Caitanya, which are based on Bhagavat Puran.

The true nature or nitya-dharma of jiva gets distorted by long-term association with the illusory energy maya.
The nature of a given object becomes altered or distorted when a change takes place within it,
either by force of circumstance, or due to contact with other objects.
With the passage of time, this distorted nature becomes fixed, and appears to be permanent,
as if it were the eternal nature of that object.

This distorted nature is not the svabhAva (true nature); it is called nisarga, that nature which is acquired through long-term association.
This nisarga occupies the place of the factual nature, and becomes identified as the svabhAva.

The svabhAva of an object is its nitya-dharma (eternal function),
while its acquired nature is its naimittika-dharma (occasional function).

(based on Jaiva Dharma of Bhaktivinod Thakur)

Krishna said at the end of His gita, that one should renounce any dharma and just surrender unto Him.

The meaning of Surrendering is given in Vaişnava-tantra (quoted in Bhakti-sandarbha (Anuccheda 236) by Raghu-nath das Gosvami :

anukulyasya sańkalpa pratikulyasya varjanam

rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha

atma-nikśepa-karpaṇye sad-vidha śaraṇagati

There are six sympotoms of surrendering:

(1) anukulyasya sańkalpa – The oath (sankalpa) to accept those things which are favorable - Anukulyasya (for spiritual life).

(2) Pratikulyasya-varjana – The oath to reject those things which are not favorable (for spiritual life).

(3) rakśiṣyatiti viśvaso – having confidence –vişvas

– that the Lord is the protector and

that one cannot really get protection from anyone else, or any other activities, except the ones related to the Lord.

(4) goptṛtve varaṇaṁ – having confidence that the Lord is one’s real maintainer.

(5) atma-nikśepa– offering one’s soul to the Lord, expressed by the attitude:

“I cannot do anything without Him. Without Lord’s desire, nothing can be accomplish.”

The devotees, which have no other shelter, have this type of confidence.

(6) karpaṇye – to be humble, expressed by the attitude: “I am very low and insignificant.”

In this connection some Gaudiya Vaishvavas sing this song:

Sri-kṛṣṇa-caitanya prabhu jīve doyā kori’

swa-pārṣada swīya dhāma saha avatari’

atyanta durlabha prema koribāre dāna

śikhaya śarańāgati bhakatera prāńa

Because of His compassion for the fallen souls, Şri Krişna Caitanya came in this world with His associates and His divine abode.

To freely distribute the ecstatic love of God, which is very hard to attain,

He preached sharanagati (the six ways of surrender). This sharanagati is the very life of devotees.

dainya, ātma-nivedana, goptṛtve varańa

‘avaśya rakṣībe kṛṣṇa’—viśvāsa, pālana

Humbleness, dedication of the soul, accepting Lord Krişna

as the only maintainer and protector.

bhakti-anukūla-mātra käryera svīkara

bhakti-pratikūla-bhāva varjanāṅgikāra

Accepting all that is favorable for bhakti,

and rejecting that which is unfavorable.

şad-aṅga śaraṇāgati haibe jāhāra

tāhāra prārthanā śune śri nanda-kumāra

The prayers of those, who follow the six ways of surrender are heard

by the young son of Nanda Maharaja (Şri Krişna).

This surrendering is not bhakti, but the door to bhakti.

And as such Sri Caitanya Mahaprabhu told Ramananda Ray, that this is also external (to bhakti)

In the Gita, it does not say that swadharma cannot change; it says that swadharma should not be abandoned. I feel this means that a person should “know themself” and live accordingly. Swadhyaya – study of the self and the help of a true teacher – reveals the truth of your being which may change irrevocably. But you should not take up a way off life which is a deception against your true psychological nature, which is what would have been the case if Arjuna had at that moment tried to give up his responsibility.  

 

The interpretation of Swadharma which I have given here so far may appear to create a problem by underplaying the importance of duty and upholding the social order which is usually understood to be the import of the verse. However, as per my reflection, this the meaning and relevance of these verses. The concept of discharging your duty towards society in an unselfish spirit is also a teaching which is important in the Gita, but it is not what is implied by swadharma. From the point of 18:47, it is more about the law of being of a person.

See please the opinion of Sri Caitanya regarding sva-dharma:

Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life,

and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma,

and should surrender to the Lord:

61
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe svadharma-tyāga, ei sādhya-sāra"

The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Rāmānanda Rāya replied: Renuouncing one's own prescriebed work , this is the essence of all goals - rāya kahe tyāga sva-dharma ei sāra sādhya.
 

62
ajnayaivam gunan doshan
mayadishtan api svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah

Although (these) are my instructions for everyone’s prescribed work – api adishtan maya svakan dharman
Thus knowing (its) qualities and faults- evam ajnaya gunan doshan
anyone who renounce everything - yah santyajya sarvan
and worships Me - ca mam bhajet
is the highest transcendentalist -sah tamah sat.

63
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66)

Renounce any prescribed duty - parityajya sarva-dharman
Take me as the only shelter - vraja mam ekam saranam
I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah
don’t worry - ma sucah.
 

Tika:
Krishna said at the end of his gita, that one should renounce any kind of dharma (related to varna-ashram, as was the case with Arjuna, He talked to).

In this connection, Srila Raghunatha das Gosvami, a renowned Gaudiya Vaishnava, writes in his booklet Instruction for the mind - Manah-siksha (Mantra 2):

na dharmaḿ nādharmaḿ śruti-gaṇa-niruktaḿ kila kuru
vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara param ajasram nanu manah

O mind really don’t do either dharma or adharma – manah kila kuru na dharmam na adharmam
mentioned (in the writings) that follow the vedic literature - niruktam gana sruti
but do the abundant worship of Radha Krişna here in Vraja - tanu paricaryam pracura radha-krisna iha vraje
(and) certainly always meditate on the son of Saci (Gaura – Sri Krishna-Caitanya) - nanu ajasram smara saci-sunum
As the son of the leader of Nandagram (Nanda Baba – the father of Krişna) - nandisvara-pati-sutatve
and the best spiritual master, who is very dear to Mukunda – varam guru presthatve mukunda
 

Sri Caitanya was not satisfied with the answer of Ramananada Raya regarding the goal of human life,

as this said that acting according one's prescribed duties (varna-ashrama dharma) would be that goal of life:

59
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra"

The Lord said: this is external - prabhu kahe eho bāhya
continue to talk further - āge kaha āra
Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe
Is the essence of all goals -sāra sarva sādhya

And as we may see Rāmānanda Rāya sugested a better solution,

not only karma (acting according one's prescribed duties)

but Karma-Yoga as the goal of human life:

Offering the results of (one’s own) occupational duties to Krişna.

And to back up his sugestion he gives pramana (evidence) from the scriptures:

60
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

“Whatever you do, whatever you eat, whatever you offer or give away - yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
whatever austerities you perform, O son of Kunti(Arjuna), do that, as an offering to Me - yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam “

Tika:
Krishna said also previously to Arjuna that one should do one's duty

unattached to the result, only as a matter of duty:

tasmād asaktaḥ satataḿ kāryaḿ karma samācara
asakto hy ācaran karma param āpnoti pūruṣaḥ (Bhagavad-gita 3. 19)

“Thus a person who always performs - tasmāt pūruṣaḥ satatam samācara kāryam
unattached the work according one’s own duty - asaktaḥ karma
certainly performing the prescribed duties achieves the Supreme - āpnoti hi karma ācaran param”

 

Thank you for your explanation. I don't have any opinion, I just repeat what I have heard from a Krishna's devote.

Well, as long as you say or write something,

that what you say or write

it is the opinion you have, because you subsribe to it.

It was your choice to repeat, what a devotte said, because you belive it, and that was your belief (opinion).

The problem is that there are dífferent kinds of devotees, that also heard something, from other devotees

but not really studied the shastra by themselves,

and this kind of knowledge is not first rate knowledge.

One should come to the platform to study the scripture by himself,

after he heard different opinions of different devotees which may belong

even to different vaishnava schools or associations,

because according to the most basic vedic principle, the scriptures are the highest evidence,

as Sri Rupa says in his Laghu Bhagavat-amritam.

Karma - the activity according one's Dharma

If one takes into account that the true Dharma of the soul ist uttama bhakti,

than one can understand the subtle meaning of Krishna's verse (Bhagavat-gita 4.18 )
 

karmaṇy akarma yaḥ paśyed / akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu / sa yuktaḥ kṛtsna-karma-kṛt

That person endowed with discrimination power (intelligence) - sa manuṣyeṣu buddhimān
sees action in akarma and inaction in karma and - yaḥ paśyed karmaṇy akarma akarmaṇi ca karma.
That person is linked (with the spiritual plane, although) she does all kind of activities (in this world) - sa yuktaḥ kṛtsna-karma-kṛt.

Tika:
The meaning is that for an intelligent person,
karma (action prescribed according varNa – social class and asram – religious order) is inaction,

because it is not related to the eternal nature of the soul: shuddha bhakti – pure loving service to The All Attractive,
and such a person sees akarma – not following the prescribed duties of varNa-asharam system,

(which are due to the false identification of the soul with temporary denominations of the material body),

as real activity – as one’s activity is related to the real identity of the soul:

a loving servant, friend, parent,

or erotic lover of the Lord (in parakya bhava (extra conjugal relation) or svakya bhava (conjugal relation)),

which encompasses the nitya dharma – the eternal duty of the soul.

 

Karma - the activity according one's Dharma

Krishna says to Arjuna:

karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ
loka-sańgraham evāpi sampaśyan kartum arhasi (Bhagavad Gita 3:20)

Through karma (performing of prescribed duty - dharma) even (the King) Janak and others -karmaṇā eva janakādayaḥ
certainly situated (himself on the level of) perfection - āsthitāḥ saḿ-siddhim
and also to instruct all the people - eva api loka-sańgraham
You should act taking it into consideration - kartum arhasi sampaśyan

To convince Arjuna to fight, Krişna presented this argument, of acting according his own warrior dharma.

Nowadays people have the idea that karma means action instead of prescribed work.

karmaṇo hy api boddhavyaḿ / boddhavyaḿ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaḿ / gahanā karmaṇo gatiḥ (Bhagavat-gita 4.17)

Karma is certainly difficult to understand - karmaṇo hy api boddhavyaḿ
also vikarma is difficult to understand - ca vikarmaṇaḥ boddhavyaḿ
and akarma is difficult to understand - akarmaṇaś ca boddhavyaḿ

the course of karma is very difficult (to ascertain) - gatiḥ karmaṇo gahanā

1. Karma, is the action prescribed according varNa – social class and asram – religious order,

which leads to the satisfaction of the Supreme Lord Hari

who bestows mukti (no eternal personal relation with Him – as long as pure bhakti was not performed).
 

2. Vikarma - acting in society against the prescribed duty , leads to a miserable destiny and destin-ation.

3. Akarma - not acting according the prescribed duty in varna-ashrama due to 

 -  ignorance, but continuing to act in the social frame of varna-ashram – breacking its laws, - which is vikarma.
 -  engagement in activities for the attainment of mukti (liberation from the bondage of this illusory material energy - maya)
 - engagement in devotional activities (bhakti) - for the attainment of divine love prema.

 

57-58

prabhu kahe, — "paḍa śloka sādhyera nirṇaya"
rāya kahe, — "sva-dharmācaraṇe viṣṇu-bhakti haya"

The Lord said, „Recite a verse ascertaining the goal (of life) - prabhu kahe paḍa śloka nirṇaya sādhyera
Rāmānanda Rāya said, “Executing one’s occupational duty is devotional service for (Lord) Vişnu- rāya kahe ācaraṇe sva-dharma haya viṣṇu-bhakti

varṇāśramācāra-vatā puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam (from Viṣṇu Purāṇa 3.8.9)

Through the adequate behavior according to the social and spiritual system- ācāra-vatā varṇa-āśrama
The human being worships the Supreme Enjoyer Vişnu - pumān ārādhyate paraḥ puruṣeṇa viṣṇuḥ
There is no other way , which can cause His satisfaction - na anyat panthā kāraṇam tat toṣa

Tika:

In Bhagavata Purana 1.2.13, Suta explains to the sages gathered in the Naimişa forest (Namiş-aranya):

ataḥ pumbhir dvija-śreṣṭhā / varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya / saḿsiddhir hari-toṣaṇam

You, second born (through brahmana initiation), so the highest perfection- dvija-śreṣṭhā ataḥ saḿsiddhir hari
for the human being is the execution of one’s own occupational duties- pumbhir svanuṣṭhitasya dharmasya
according the division of the social and spiritual system – vibhāgaśaḥ varṇāśrama
(by this) one pleases the Supreme Lord – toṣaṇam hari.

Şri Krişna says in Bhagavad-gita 4.13:

cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma vibhāgaśaḥ
tasya kartāram api māḿ viddhy akartāram avyayam

I created the four social divisions - mayā sṛṣṭaḿ cātur-varṇyaḿ
according one’s qualities and (associated) work (occupational duty) - vibhāgaśaḥ guṇa-karma
Although I am their creator – api tasya kartāram
You should know Me as The Non-doer and imperishable- viddhy māḿ akartāram avyayam

Şri Krişna says in Bhagavad-gita 18.45-46

sve sve karmaṇy abhirataḥ saḿsiddhiḿ labhate naraḥ
sva-karma-nirataḥ siddhiḿ yathā vindati tac chṛṇu

yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam
sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ

Following one’s own (assigned) work a man achieves perfection - abhirataḥ sve sve karmaṇy naraḥ labhate saḿsiddhiḿ
Listen (how) in this way by engaging in one’s own work one attains perfection - chṛṇu tac yathā nirataḥ sva-karma vindati siddhiḿ

Worshiping the One from whom all living entities emanated - abhyarcya tam yataḥ bhūtānāḿ pravṛttir
(and) Who pervades this all (universe) - yena tatam sarvam idaḿ
(by following) one’s own occupational duties the man attains perfection - sva-karmaṇā mānavaḥ vindati siddhiḿ

59
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra"

The Lord said: this is external - prabhu kahe eho bāhya
continue to talk further - āge kaha āra
Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe
Is the essence of all goals -sāra sarva sādhya

This is the reference: SB 5-06-06   Vrndavana  1976-11-28. Title of the lecture (Krishna's Criminal Department)

You go to minute 9. A sannyasi in Benares is criticizing Caitanya for his dancing and chanting instead of studying the scriptures. That was Caitanya's answer.

Thank you for your answer.

In my opinion, if one takes into account that, as recorded in CC 1.17.271 

Kesava Bharati addressed Sri Caitanya

"You are the Supreme Personality of Godhead, the Supersoul.

I must do whatever You cause me to do. I am not independent of You.",

one may understand that it is impossible that Kesava Bharati have told Sri Caitanya,

He would be "unfit to read the scriptures and it was better for him just to chant Hare Krsna"

as you previously stated.

The fact that Sri Caitanyas said to Prakasananda Sarasvati, that His guru would have said:

"My guru considered Me a fool, and therefore he chastised Me:

"You are a fool, You are not qualified to study Vedanta. and therefore You must always chant the holy name of Krishna.""

was meant sarcastically and to teach the maya-vadis, who study the Vedanta of Shankar-acarya, the importance of the holy name of the Lord.

Previously Prakasananda Sarasvati addressed Sri Caitanya saying:

"I understand that Your name is Sri Krishna Caitanya. You are a disciple of Śri Kesava Bharati, and therefore You are glorious.

"You are a sannyasi. ...Meditation and the study of Vedabta are the sole duties of a sannyasi. Why do You abandon these to dance with fanatics?

Bringing his guru as an authority in the discussion he pretended that his instruction would have been about the importance of the holy name:

kṛṣṇa-mantra haite habe saḿsāra-mocana - Krishna mantra relieves one from the cycle of rebirth

kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa - the name of Krishna brings one to the feet of Krishna

.....

Afterwards Sri Caitanys has also criticised very heavy  the vedanta of Sankar-acarya and taught transcendental knowledge.

In my opinion these pastimes do not uphold your ideas:

1. Caitanya Mahaprabhu was so humble that he considered the instruction of his spt master topmost (you may also follow the treand about the discusssion between Sri Caitanya and Ramananda Raya for a better understanding of this issue).

2. He (guru of Sri Caitanya) said to him that he was unfit to read the scriptures and it was better for him just to chant Hare Krsna. I guess this is good also for each of us...

We don't need to study Vedanta but we need to study the gaudya vaishnava scriptures,

to properly understand what Sri Caitanya wanted to give us.

First we have to built the foudation of all philosophycal principles about jiva, bhagavan, maya, sadhana, sadhya...

And than we may built the castle of rasa-tattva.

gaura premanande

Thank you.

I am not used to consult Wiki form my researches.

For example it was not mentioned about Krishna opening his mouth so that his mother can see an universal form. ...

You welcome.

Such knowledge is available in wiki.

Mother Yashoda didn't see the vishva-rupa (so called universal form) but the universe in the mouth of child Krishna.

I'am sorry I don't have it under the hand.

But it is a Srila Prabhupada' saying.

Recently I heard it in a lecture, again. It will be easy to get it ...

Please don't  forget me.

gaura premanande

48-56

hena-kāle vaidika eka vaiṣṇava brāhmaṇa
daṇḍavat kari' kaila prabhure nimantraṇa

At this time a vaidika vaişnava brahmana - hena-kale eka vaishnava brahmana vaidika
Offered obeisance falling flat and made an invitation to the Lord - kari dandavat kaila nimantrana prabhure

nimantraṇa mānila tāńre vaiṣṇava jāniyā
rāmānande kahe prabhu īṣat hāsiyā

The Lord accepted his invitation knowing (him) to be a vaişnava - prabhu manila nimantrana tanre janiya vaisnava
(and) smiling a little told to Ramananda - hasiya isat kahe ramanande Mahaprabhu

tomāra mukhe kṛṣṇa-kathā śunite haya mana
punarapi pāi yena tomāra daraśana

(My) mind (wants) to hear narrations about Krişna from your mouth -mana haya śunite kathā kṛṣṇa tomāra mukhe
So (I’d like) to have again your audience -yena pāi punarapi tomāra daraśana

rāya kahe, āilā yadi pāmara śodhite
darśana-mātre śuddha nahe mora duṣṭa citte
dina pāńca-sāta rahi' karaha mārjana
tabe śuddha haya mora ei duṣṭa mana

Rāmānanda Rāya replied: if you came to purify a fallen soul (like me) - rāya kahe yadi āilā śodhite pāmara
Only Your audience cannot purify my polluted conscience - mātre darśana nahe śuddha citte duṣṭa mora
Please stay five to seven days to clean my polluted mind - karaha rahi pāńca-sāta dina mora mārjana duṣṭa mana
In this was it will became pure — tabe ei haya śuddha

yadyapi viccheda dońhāra sahana nā yāya
tathāpi daṇḍavat kari' calilā rāma-rāya

Although for both of them the separation was intolerable - yadyapi dońhāra viccheda nā yāya sahana
nonetheless Rāmānanda Rāya offered obeisance flat on the ground and departed - tathāpi rāma-rāya kari daṇḍavat calilā

prabhu yāi' sei vipra-ghare bhikṣā kaila
dui janāra utkanṭḥāya āsi' sandhyā haila

The Lord went to the house of that brahmana and took lunch (there) - prabhu yāi sei ghare vipra kaila bhikṣā
As the evening came, the two (Şri Cetanya and Ramananda Ray) became impacient (to meet) - āsi sandhyā dui janāra haila utkaṇṭhāya

prabhu snāna-kṛtya kari' āchena vasiyā
eka-bhṛtya-sańge rāya mililā āsiyā

After finishing (his) ritual bath the Lord sat down (waiting)- kari snāna-kṛtya prabhu āchena vasiyā
and Rāya Rāmānanda came to the meeting with only one servant - rāya āsiyā mililā sańge eka bhṛtya

namaskāra kaila rāya, prabhu kaila ālińgane
dui jane kṛṣṇa-kathā kaya rahaḥ-sthāne

Rāmānanda Rāya offered obeisance and the Lord embraced him - rāya kaila namaskāra prabhu kaila ālińgane
The two discussed about Krişna's activities in a secluded place- dui jane kaya kathā kṛṣṇa; rahaḥ-sthāne

41-47

amara sange brahmanadi sahasreka jana
tomara darsane sabara dravi-bhuta mana

In my association there were more than 1000 Brahmanas and other people - amara sange sahasreka brahmanadi jana
Their hearts melted as they saw You - sabara mana dravi-bhuta darsane tomara

krishna krishna nama suni sabara vadane
sabara anga pulakita, asru nayane

From everyone’s mouth is heard the name Krişna Krişna - sabara vadane suni nama krishna krishna
On everybody’s body the hairs stand on end, and tears are in their eyes- sabara anga pulakita asru nayane

akritye-prakritye tomara isvara-lakshana
jive na sambhave ei aprakrita guna

According to bodily features (and) behavior You are the Supreme Lord- akritye prakritye tomara isvara
Such transcendental qualities are not possible symptoms of ordinary living beings - ei aprakrita guna na sambhave lakshana jive

prabhu kahe tumi maha-bhagavatottama
tomara darsane sabara drava haila mana
anyera ki katha, ami mayavadi sannyasi
amiha tomara sparse krishna-preme bhasi
ei jāni' kaṭhina mora hṛdaya śodhite
sārvabhauma kahilena tomāre milite

The Lord replied: You are the best of the topmost devotees - prabhu kahe tumi maha-bhagavata-uttama
By seeing you, everyone’s heart become soft - darsane tomara mana sabara haila drava
(Altough) I am a sannyasi of maya-doctrine -ami sannyasi maya-vadi
by touching you I (started to) float in the (divine) love of Krişna- sparse tomara bhasi preme krishna
What to speak of others? - ki katha anyera

Knowing this Sārvabhauma Bhaṭṭācārya told Me to meet you - ei jāni sārvabhauma kahilena tomāre milite
To purify My heart, which is very hard - mora śodhite hṛdaya kaṭhina

Tika:
According maya-vada: the body of an avatar of the Lord is made of maya (illusion),

as in the case of ordinary living beings. Vaishnavas do not agree with it.

ei-mata duńhe stuti kare duńhāra guṇa
duńhe duńhāra daraśane ānandita mana

In this way they both praised the qualities of the other - mata dunhe stuti kare guna dunhara
Seeing each other, their hearts became ecstatic - darasane dunhe dunhara mana anandita

Meanwhile, if you don't mind, I have a question if you or someone else can answer. I want to know how many times Krsna showed his universal form and to whom. Thanks for the reply.

See please

http://en.wikipedia.org/wiki/Vishvarupa

36-40

mora sparśe nā karile ghṛṇā, veda-bhaya
mora darśana tomā vede niṣedhaya

You didn’t hate to touch me - nā karile ghṛṇā mora sparśe
You didn’t fear (the instructions of the) Veda - veda-bhaya
which forbid the association with one like me - vede tomā niṣedhaya darśana mora

tomāra kṛpāya tomāya karāya nindya-karma
sākṣāt īśvara tumi, ke jāne tomāra marma

Due to Your mercy, You engaged in an offensive action (by touching me) - tomāra kṛpāya tomāya karāya karma nindya
You are directly the Supreme Lord - sākṣāt īśvara
Which person (can understand) the purpose (of Your activities)? - ke jāne tomāra marma

āmā nistārite tomāra ihāń āgamana
parama-dayālu tumi patita-pāvana

Your are utmost merciful with the fallen souls - tumi parama dayālu patita pāvana
(Therefore) You came here to save Me - tomāra āgamana ihāń nistārite āmā

mahānta-svabhāva ei tārite pāmara
nija kārya nāhi tabu yāna tāra ghara

The nature of great personalities is to save the fallen - svabhāva mahānta ei tārite pāmara
although (this) is not their own business - tabu nāhi kārya nija
they go the houses of such persons- yāna ghara tāra.

Tika:
This activity became partly degraded to propaganda preaching of neophite people, which preach things they have never realized,

and the preaching is based on … hearing from other ... neophite people …which pose as all knowing, spiritual realized persons.

mahad-vicalanaḿ nṝṇāḿ gṛhiṇāḿ dīna-cetasām
niḥśreyasāya bhagavan nānyathā kalpate kvacit

Oh Lord, the great personalities travel - bhagavan mahat-vicalanam
to save the low minded householders - niḥśreyasāya nṝṇām dīna-cetasām gṛhiṇām
and not to attain anything else (followers, associations, temples) - na kalpate kvacit anyathā

I'am sorry I don't have it under the hand. But it is a Srila Prabhupada' saying. Recently I heard it in a lecture, again. It will be easy to get it but you have to be patient a little bit.

Ok.