14 Teachings of Lord Chaitanya

and the subjects of restriction as they are stated in the Vedic language, he
asked, “Why is it that from the Vedic hymns one is enlivened in the matter
of material enjoyment, while, from the instruction of Vedas, one also is freed
from all illusion and is encouraged to have liberation?” The rules are supposed
to be ordained by the Supreme Personality of Godhead, but apparently there
are contradictions, and so Uddhava inquired about how to be free from these
contradictory statements of the Vedas.

In reply to this, Lord Krishna informed him about the superexcellence of
devotional service: “For persons who are already engaged in devotional serv-
ice to Me, and who are fixed in their minds about Me, endeavoring for the
cultivation of knowledge and renunciation are not practical or necessary.”

The purport is that devotional service is by itself independent of any other
process. The processes of cultivating knowledge and renunciation, or medita-
tion, may be a little helpful in the beginning, but they cannot be considered
paraphernalia for discharging devotional service. In other words, devotional
service can be discharged independently of the cultivation of knowledge and
renunciation. In this connection, there is a verse from Skanda Purana, in which
Parbut Muni said to a hunter tribesman: “O hunter, the qualifications which
you have now acquired, such as nonviolence and others, are not astonishing,
because one who is engaged in devotional service to the Supreme Lord cannot
be the source of any trouble for anyone under any circumstances.”

The Lord next said to Sanatan Goswami: “So far I have explained devo-
tional service under regulative principles. Now I shall explain devotional
service to you in terms of transcendental attachment.”

The inhabitants of Vrindaban, Vrajabhumi, are practical living examples
of devotional service. Theirs is ideal devotional service with attachment.
Such devotion cannot be found anywhere else except in Vrajabhumi, Vrinda-
ban. If one develops devotional service and attachment by following in the
footsteps of the inhabitants of Vrajabhumi, that is called Raga Marga Bhakti,
or devotional service in pursuance of attachment for the Lord. There is a
statement in the Bhakti Rasamrita Sindhu about this: “Devotional service with
ecstatic attachment for that service, which becomes a natural factor for the
devotee, is called Raga, or transcendental attachment.” The devotional service
discharged in that standard of Raga is called Ragatmika, devotion. Deep
attachment and complete absorption in the object of love is called Raga atmika,
devotion. Examples can be seen in the activities of the residents of Vrajabhumi,
and one who becomes attracted to Krishna by hearing of such attachment
is certainly very fortunate, When he becomes deeply affected by such devo-
