172 Sri-Caitanya-caritamrta

PURPORT

This passage is a quotation from Srimad-Bhagavatam (5.6.18). While Sukadeva
Gosvami was describing the character of Rsabhadeva, he distinguished between
bhakti-yoga and liberation by reciting this verse. In relationship with the Yadus
and Pandavas, the Lord acted sometimes as their master, sometimes as their ad- -
visor, sometimes as their friend, sometimes as the head of their family and some-
times even as their servant. Krsna once had to carry out an order of Yudhisthira’s
by carrying a letter he had written to Duryodhana regarding peace negotiations.
Similarly, He also became the chariot driver of Arjuna. This illustrates that in dhakti-
yoga there is a relationship established between the Supreme Personality of God-
head and the devotee. Such a relationship is established in the transcendental
mellows known as dasya, sakhya, vatsalya and madhurya. \f a devotee wants simple
liberation, he gets it very easily from the Supreme Personality of Godhead, as con-
firmed by Bilvamangala Thakura. Muktih svayam mukulitahjali sevate 'sman: for a
devotee, mukti is not very important because mukti is always standing on his door-
step waiting to serve him in some way. A devotee, therefore, must be attracted by
the behavior of the inhabitants of Vrndavana who live in a relationship with Krsna.
The land, water, cows, trees and flowers serve Krsna in santa-rasa, Krsna’s servants
serve Krsna in dasya-rasa, and Krsna’s cowherd friends serve Him in sakhya-rasa.
Similarly, the elderly gopis and gopas serve Krsna as father and mother, uncle and
other relatives, and the gopis, the young girls, serve Krsna in conjugal love.

While executing devotional service, one must be naturally inclined to serve Krsna
in one of these transcendental relationships. That is the actual success of life. Fora
devotee, to get liberation is not very difficult. Even one who 1s unable to establish
a relationship with Krsna can achieve liberation by merging in the Brahman efful-
gence. This is called sayujya-mukti. Vaisnavas never accept sayujya-mukti, although
sometimes they accept the other forms of liberation, namely, sarupya, salokya,
samipya and sarsti. A pure devotee, however, does not accept any kind of mukti.
He wants only to serve Krsna in a transcendental relationship. This is the perfection-
al stage of spiritual life. Mayavadi philosophers desire to merge in the existence of
the Brahman effulgence, although this aspect of liberation is always neglected by devo-
tees. Srila Prabodhananda Sarasvati Thakura, describing this kind of mukti, which
is called Rkaivalya, or becoming one with the Supreme, has said, kaivalyam naraka-
yate: “Becoming one with the Supreme is as good as going to hell.’ Therefore the
ideal of Mayavada philosophy, becoming one with the Supreme, is hellish for a
devotee; he never accepts it. Mayavadi philosophers do not know that even if they
merge in the effulgence of the Supreme, this will not give them ultimate rest. An
individual soul cannot live in the Brahman effulgence in a state of inactivity; after
some time, he must desire to be active. However, since he is not related with the
Supreme Personality of Godhead and therefore has no spiritual activity, he must
come down for further activities in this material world. This is confirmed in Srimaa-

Bhagavatam:
aruhya krcchrena param padam tatah

patanty adho ’nadrta-yusmad-anhghrayah
(Bhag. 10.2.32)
