Bhakti-yoga . . . And Sarvabhauma Bhaṭṭācārya, he was a impersonalist, followers of the Śaṅkara philosophy. When he became convinced about the Vaiṣṇava philosophy, he wrote one hundred ślokas, prayers to Caitanya Mahāprabhu. Amongst that śloka, one of the prominent śloka is,
- vairāgya-vidyā-nija-bhakti-yogam
- śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
- śrī-kṛṣṇa-caitanya-śarīra-dhārī
- kṛpāmbudhir yas tam ahaṁ prapadye
- (CC Madhya 6.254)
He said that "This Caitanya Mahāprabhu is the same Kṛṣṇa. He has come to teach vairāgya-vidyā-nija-bhakti-yoga." Bhakti-yoga means vairāgya-vidyā, no more this material enjoyment—that is vairāgya. Jñānaṁ ca yad ahaitukam (SB 1.2.7). The result of jñāna is vairāgya. Vairāgya-vidyā . . . Bhakti-yoga is vairāgya-vidyā means that bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti means one is making progress towards Kṛṣṇa consciousness, and automatically he becomes detestful to the material world. Śrīla Rūpa Gosvāmī has given the example: just like hungry man. If he is given food, he takes it, but as he takes it, he becomes satisfied. And when he is fully satisfied, he does not require any more food.
There is another śloka, given by Yāmunācārya. He says,
- yad-avadhi mama cetaḥ kṛṣṇa-padāravinde
- nava-nava-rasa-dhāmany udyataṁ rantum āsīt
- tad-avadhi bata nārī-saṅgame smaryamāne
- bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca
He says that "Since I have been engaged in the service of the Lord," yad-avadhi mama cetaḥ kṛṣṇa-padāravinde, "since I have begun my life to serve Kṛṣṇa, since that time, whenever I think of sex life I spit on it." So therefore, when we stop our desires for material enjoyment . . . Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). Karma means to desire to be elevated in the higher planetary system, Svargaloka. (break) . . .jñāna. The jñānīs, they are trying to elevate themselves to the impersonal Brahman. So these are not pure devotional service. (break) Anyābhilāṣitā-śūnyam (CC Madhya 19.167), no desire for material conception of life. So jñāna is also another desire, negative desire, to become free from this material world. That is desire.
Śrī Kṛṣṇa Caitanya Mahāprabhu has said,
- bhukti-mukti-siddhi-kāmī sakali aśānta
- kṛṣṇa-bhakta niṣkāma ataeva śānta
- (CC Madhya 19.149)
He said that bhukti-kāmī, the material persons who are desiring improvement in this world, in this life, and going to the heavenly planet next life . . . That is called bhukti. And mukti . . . Desiring liberation, that is called mukti, and . . . Or become one with the Supreme Brahman, that is mukti. And siddhi, yogīs, they are trying to achieve some success in aṣṭa-siddhi, aṇimā, laghimā. So everyone is desiring. So therefore Kṛṣṇa Caitanya Mahāprabhu says, kṛṣṇa-bhakta niṣkāma: "A devotee of Kṛṣṇa is not desirous of anything, either bhukti, mukti or siddhi." The purport is, so long you desire something, you'll never get peace of mind. And a bhakta does not desire anything. He is satisfied in any position, whatever is offered to him by Kṛṣṇa.
- nārāyaṇa-parāḥ sarve
- na kutaścana bibhyati
- svargāpavarga-narakeṣv
- api tulyārtha-darśinaḥ
- (SB 6.17.28)
Anyone who is nārāyaṇa-parāyaṇa, he does not fear whether he is going to hell or heaven, because wherever he goes he is with Nārāyaṇa, he is safe. It doesn't matter whether it is hell or heaven.
That is offered by Śrī Caitanya Mahāprabhu in His prayer,
- na dhanaṁ na janaṁ na sundarīṁ
- kavitāṁ vā jagadīśa kāmaye
- mama janmani janmanīśvare
- bhavatād bhaktir ahaitukī . . .
- (CC Antya 20.29, Śikṣāṣṭaka 4)
The idea is that a bhakta does not require any material happiness or distress. He does not require any monistic proposition to merge into the existence of the Supreme. And neither he desires any jugglery of aṣṭa-siddhi yogam. So in order to become devatā, not to become asura . . . Asuras are always against Kṛṣṇa. There are many examples, like Rāvaṇa and Hiraṇyakaśipu, Kaṁsa. There are many. So we should remember that devatā means who is fully surrendered to the lotus feet of Kṛṣṇa. So there are many symptoms of the asuras. They are all described in the Sixteenth Chapter—it requires a long time to discuss; it is not possible to discuss all the symptoms—but one of the most important symptom of the asura is here described. How? Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram (BG 16.8). Their main proposal is that there is no creator God. The modern scientists, philosophers, Western people, they don't accept that God is the creator of everything. And their theory of creation is the chemical composition. One gentleman has written one book, Chemical Evolution. They think that chemical combination is the cause of life. So the asuras' theory of creation is aparaspara-sambhūtaṁ kim anyat kāma-haitukam. It is a chance theory. But we don't accept. We are preaching against them, writing books against them. We are challenging this atheistic theory of creation.
So this asuric . . . The Kṛṣṇa consciousness movement is against the asuras. Every time, always, Kṛṣṇa also comes down to kill the asuras. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). (break) Asuras cannot flourish by their atheistic theory. Unless one comes to Kṛṣṇa consciousness, he has to be put into the different types of asuric yoni to suffer in this material world.