CC Madhya 23.105 (1975) - Revision history

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	<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)\|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Madhya (1975)\|Madhya-līlā]] - [[CC Madhya 23 (1975)\|Chapter 23: Life's Ultimate Goal — Love of Godhead]]'''</div>		<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)\|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Madhya (1975)\|Madhya-līlā]] - [[CC Madhya 23 (1975)\|Chapter 23: Life's Ultimate Goal — Love of Godhead]]'''</div>
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			{{CompareVersions\|CC\|Madhya 23.105\|CC 1975\|CC 1996}}
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	~~''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''~~

	==== TEXT 105 ====		==== TEXT 105 ====
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	<div class="purport">		<div class="purport">
	This is the technique for understanding śuṣka-vairāgya and yukta-vairāgya. In ~~the~~ Bhagavad-gītā ([[BG 6.17 (1972)\|BG 6.17]]) it is said:		This is the technique for understanding śuṣka-vairāgya and yukta-vairāgya. In Bhagavad-gītā ([[BG 6.17 (1972)\|6.17]]) it is said:

			yuktāhāra-vihārasya
			:yukta-ceṣṭasya karmasu
			yukta-svapnāvabodhaśya
			:yogo bhavati duḥkha-hā

			"He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system." To broadcast the cult of Kṛṣṇa consciousness, one has to learn the possibility of renunciation in terms of country, time and candidate. A candidate for Kṛṣṇa consciousness in the Western countries should be taught about the renunciation of material existence, but one would teach candidates from a country like India in a different way. The teacher (ācārya) has to consider time, candidate and country. He must avoid the principle of niyamāgraha-that is, he should not try to perform the impossible. What is possible in one country may not be possible in another. The ācārya's duty is to accept the essence of devotional service. There may be a little change here and there as far as yukta-vairāgya (proper renunciation) is concerned. Dry renunciation is forbidden by Śrī Caitanya Mahāprabhu, and we have also learned this from our spiritual master, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja. The essence of devotional service must be taken into consideration, and not the outward paraphernalia.

	~~:yuktāhāra-vihārasya yukta-ceṣṭasya karmasu~~
	~~:yukta-svapnāvabodhasya yogo bhavati duḥkha-hā~~

	~~“He who is temperate in~~ his ~~habits of eating~~, ~~sleeping~~, ~~recreation and work can mitigate all material pains by practicing the yoga system~~.~~” To broadcast~~ the ~~cult~~ of ~~Kṛṣṇa consciousness, one has~~ to ~~learn the possibility of renunciation in terms of country~~, ~~time~~ and ~~candidate. A candidate for Kṛṣṇa consciousness in the Western countries should be taught about the renunciation of material existence, but one would teach candidates from a country like India~~ in ~~a different way~~. ~~The teacher (ācārya) has~~ to ~~consider time~~, ~~candidate and country. He must avoid the principle of niyamāgraha—that is, he should~~ not ~~try to perform the impossible. What is possible~~ in ~~one country may~~ not be ~~possible in another. The ācārya’s duty is~~ to ~~accept~~ the ~~essence~~ of ~~devotional service. There may be~~ a ~~little change here and there as far as yukta-vairāgya (proper renunciation) is concerned~~. ~~Dry renunciation is forbidden by Śrī Caitanya Mahāprabhu~~, ~~and we have also learned this from our spiritual master~~, ~~His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja~~. ~~The essence~~ of ~~devotional service must be taken into consideration, and not~~ the ~~outward paraphernalia~~.		Sanātana Gosvāmī wrote his Vaiṣṇava smṛti, Hari-bhakti-vilāsa, which was specifically meant for India. In those days, India was more or less following the principle of smārta-vidhi. Śrīla Sanātana Gosvāmī had to keep pace with this, and his Hari-bhakti-vilāsa was compiled with this in mind. According to smārta-brāhmaṇas, a person not born in a brāhmaṇa family could not be elevated to the position of a brāhmaṇa. Sanātana Gosvāmī, however, says in Hari-bhakti-vilāsa (2.12) that anyone can be elevated to the position of a brāhmaṇa by the process of initiation.

	~~Sanātana Gosvāmī wrote his Vaiṣṇava smṛti, Hari~~-~~bhakti~~-vilāsa, which was specifically meant for India. In those days, India was more or less following the principle of smārta-vidhi. Śrīla Sanātana Gosvāmī had to keep pace with this, and his Hari-bhakti-vilāsa was compiled with this in mind. According to smārta-brāhmaṇas, a person not born in a brāhmaṇa family could not be elevated to the position of a brāhmaṇa. Sanātana Gosvāmī, however, says in the Hari-bhakti-vilāsa (2.12) that anyone can be elevated to the position of a brāhmaṇa by the process of initiation.		:yathā kāñcanatāṁ yāti
			:kāṁsyaṁ rasa-vidhānataḥ
			:tathā dīkṣā-vidhānena
			:dvijatvaṁ jāyate nṛṇām

	~~yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ~~		There is a difference between the smārta process and the gosvāmī process. According to the smārta process, one cannot be accepted as a brāhmaṇa unless he is born in a brāhmaṇa family. According to the gosvāmī process, the Hari-bhakti-vilāsa and the Nārada-pañcarātra, anyone can be a brāhmaṇa if he is properly initiated by a bona fide spiritual master. This is also the verdict of Śukadeva Gosvāmī in Śrīmad-Bhāgavatam ([[SB 2.4.18\|2.4.18]]):
	~~tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām~~
	~~“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brāhmaṇa.”~~
	There is a difference between the smārta process and the gosvāmī process. According to the smārta process, one cannot be accepted as a brāhmaṇa unless he is born in a brāhmaṇa family. According to the gosvāmī process, the Hari-bhakti-vilāsa and the Nārada-pañcarātra, anyone can be a brāhmaṇa if he is properly initiated by a bona fide spiritual master. This is also the verdict of Śukadeva Gosvāmī in Śrīmad-Bhāgavatam ([[SB 2.4.18]]):

	:kirāta-hūṇāndhra-pulinda-pulkaśā		kirāta-hūṇāndhra-pulinda-pulkaśā
	:ābhīra-śumbhā yavanāḥ khasādayaḥ		:ābhīra-śumbhā yavanāḥ khasādayaḥ
	:ye ~~‘nye~~ ca pāpā yad-apāśrayāśrayāḥ		:ye 'nye ca pāpā yad-apāśrayāśrayāḥ
	:śudhyanti tasmai prabhaviṣṇave namaḥ		:śudhyanti tasmai prabhaviṣṇave namaḥ

	“Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas and members of the Khasa races, and even others who are addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.”		A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means "regulative principles," and āgraha means "eagerness." The word agraha means "not to accept." We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255-256).
	A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means ~~“regulative~~ principles,” and āgraha means ~~“eagerness~~.” The word agraha means ~~“not~~ to accept.” We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya ~~Mahāprabhu’s~~ liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255-256).

	anāsaktasya viṣayān yathārham upayuñjataḥ		:anāsaktasya viṣayān
	nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate		:yathārham upayuñjataḥ
	prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ		:nirbandhaḥ kṛṣṇa-sambandhe
	mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate		:yuktaṁ vairāgyam ucyate
	~~“When~~ one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation.” To preach the bhakti cult, one should seriously consider these verses.		:prāpañcikatayā buddhyā
			hari-sambandhi-vastunaḥ
			:mumukṣubhiḥ parityāgo
			:vairāgyaṁ phalgu kathyate
			"When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation." To preach the bhakti cult, one should seriously consider these verses.
	</div>		</div>

Vanibot: Vanibot #0027: CCMirror - Mirror CC's 1996 edition to form a basis for 1975

2019-03-17T05:25:58Z

Vanibot #0027: CCMirror - Mirror CC's 1996 edition to form a basis for 1975

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[[Category:Sri Caitanya-caritamrta (1975) - Madhya-lila Chapter 23|C105]]
<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Madhya (1975)|Madhya-līlā]] - [[CC Madhya 23 (1975)|Chapter 23: Life's Ultimate Goal — Love of Godhead]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Madhya 23.104 (1975)|Madhya-līlā 23.104]] '''[[CC Madhya 23.104 (1975)|Madhya-līlā 23.104]] - [[CC Madhya 23.106-107 (1975)|Madhya-līlā 23.106-107]]''' [[File:Go-next.png|link=CC Madhya 23.106-107 (1975)|Madhya-līlā 23.106-107]]</div>
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''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''

==== TEXT 105 ====

<div class="verse">
:yukta-vairāgya-sthiti saba śikhāila
:śuṣka-vairāgya-jñāna saba niṣedhila
</div>

==== SYNONYMS ====

<div class="synonyms">
yukta-vairāgya—of proper renunciation; sthiti—the situation; saba—all; śikhāila—instructed; śuṣka-vairāgya—dry renunciation; jñāna—speculative knowledge; saba—all; niṣedhila—forbade.
</div>

==== TRANSLATION ====

<div class="translation">
Śrī Caitanya Mahāprabhu then told Sanātana Gosvāmī about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.
</div>

==== PURPORT ====

<div class="purport">
This is the technique for understanding śuṣka-vairāgya and yukta-vairāgya. In the Bhagavad-gītā ([[BG 6.17 (1972)|BG 6.17]]) it is said:

:yuktāhāra-vihārasya yukta-ceṣṭasya karmasu
:yukta-svapnāvabodhasya yogo bhavati duḥkha-hā

“He who is temperate in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.” To broadcast the cult of Kṛṣṇa consciousness, one has to learn the possibility of renunciation in terms of country, time and candidate. A candidate for Kṛṣṇa consciousness in the Western countries should be taught about the renunciation of material existence, but one would teach candidates from a country like India in a different way. The teacher (ācārya) has to consider time, candidate and country. He must avoid the principle of niyamāgraha—that is, he should not try to perform the impossible. What is possible in one country may not be possible in another. The ācārya’s duty is to accept the essence of devotional service. There may be a little change here and there as far as yukta-vairāgya (proper renunciation) is concerned. Dry renunciation is forbidden by Śrī Caitanya Mahāprabhu, and we have also learned this from our spiritual master, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja. The essence of devotional service must be taken into consideration, and not the outward paraphernalia.

Sanātana Gosvāmī wrote his Vaiṣṇava smṛti, Hari-bhakti-vilāsa, which was specifically meant for India. In those days, India was more or less following the principle of smārta-vidhi. Śrīla Sanātana Gosvāmī had to keep pace with this, and his Hari-bhakti-vilāsa was compiled with this in mind. According to smārta-brāhmaṇas, a person not born in a brāhmaṇa family could not be elevated to the position of a brāhmaṇa. Sanātana Gosvāmī, however, says in the Hari-bhakti-vilāsa (2.12) that anyone can be elevated to the position of a brāhmaṇa by the process of initiation.

yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ
tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām
“As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brāhmaṇa.”
There is a difference between the smārta process and the gosvāmī process. According to the smārta process, one cannot be accepted as a brāhmaṇa unless he is born in a brāhmaṇa family. According to the gosvāmī process, the Hari-bhakti-vilāsa and the Nārada-pañcarātra, anyone can be a brāhmaṇa if he is properly initiated by a bona fide spiritual master. This is also the verdict of Śukadeva Gosvāmī in Śrīmad-Bhāgavatam ([[SB 2.4.18]]):

:kirāta-hūṇāndhra-pulinda-pulkaśā
:ābhīra-śumbhā yavanāḥ khasādayaḥ
:ye ‘nye ca pāpā yad-apāśrayāśrayāḥ
:śudhyanti tasmai prabhaviṣṇave namaḥ

“Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas and members of the Khasa races, and even others who are addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.”
A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means “regulative principles,” and āgraha means “eagerness.” The word agraha means “not to accept.” We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu’s liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255-256).

anāsaktasya viṣayān yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
“When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation.” To preach the bhakti cult, one should seriously consider these verses.
</div>

<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Madhya 23.104 (1975)|Madhya-līlā 23.104]] '''[[CC Madhya 23.104 (1975)|Madhya-līlā 23.104]] - [[CC Madhya 23.106-107 (1975)|Madhya-līlā 23.106-107]]''' [[File:Go-next.png|link=CC Madhya 23.106-107 (1975)|Madhya-līlā 23.106-107]]</div>
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