Attachment for Krsna (CC)

Expressions researched:
"attachment for Krsna" |"attachment is Krsna" |"attachment to Krsna" |"attachment to Lord Krsna" |"attachment to giving Krsna pleasure" |"no attachment for anything but Krnna's service." |"no attachment for anything but Krsna’s service"

CC Adi-lila

Lord Caitanya satisfies everyone by knowledge and attachment to Kṛṣṇa.

CC Adi 3.49, Purport:

Lord Caitanya accepted sannyāsa, leaving aside His householder life, to preach His mission. He has equanimity in different senses. First, He describes the confidential truth of the Personality of Godhead, and second, He satisfies everyone by knowledge and attachment to Kṛṣṇa. He is peaceful because He renounces all topics not related to the service of Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has explained that the word niṣṭhā indicates His being rigidly fixed in chanting the holy name of Śrī Kṛṣṇa. Lord Caitanya subdued all disturbing opponents of devotional service, especially the monists, who are actually averse to the personal feature of the Supreme Lord.

CC Adi 4.170, Translation:

That is called firm attachment to Lord Kṛṣṇa. It is spotlessly pure, like a clean cloth that has no stain.

CC Adi 4.175, Translation:

They renounced everything for Kṛṣṇa. They have pure attachment to giving Kṛṣṇa pleasure.

A neophyte disciple begins by hearing and chanting, associating with devotees and practicing the regulative principles, and thus he vanquishes all of his unwanted bad habits. In this way he develops attachment for Kṛṣṇa and cannot forget Kṛṣṇa even for a moment.

CC Adi 7.83, Translation and Purport:

"'It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa.'"

In this verse it is explained that one who chants the Hare Kṛṣṇa mantra develops bhāva, ecstasy, which is the point at which revelation begins. It is the preliminary stage in developing one"s original love for God. Lord Kṛṣṇa mentions this bhāva stage in the Bhagavad-gītā (10.8):

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ budhā bhāva-samanvitāḥ

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts." A neophyte disciple begins by hearing and chanting, associating with devotees and practicing the regulative principles, and thus he vanquishes all of his unwanted bad habits. In this way he develops attachment for Kṛṣṇa and cannot forget Kṛṣṇa even for a moment. Bhāva is the almost successful stage of spiritual life.

All the disciples of such a spiritual master increase in attachment for Kṛṣṇa, and therefore he sometimes cries, sometimes laughs, sometimes dances and sometimes chants.

CC Adi 7.83, Purport:

A sincere student aurally receives the holy name from the spiritual master, and after being initiated he follows the regulative principles given by the spiritual master. When the holy name is properly served in this way, automatically the spiritual nature of the holy name spreads; in other words, the devotee becomes qualified in offenselessly chanting the holy name. When one is completely fit to chant the holy name in this way, he is eligible to make disciples all over the world, and he actually becomes jagad-guru. Then the entire world, under his influence, begins to chant the holy names of the Hare Kṛṣṇa mahā-mantra. Thus all the disciples of such a spiritual master increase in attachment for Kṛṣṇa, and therefore he sometimes cries, sometimes laughs, sometimes dances and sometimes chants. These symptoms are very prominently manifest in the body of a pure devotee. Sometimes when our students of the Kṛṣṇa consciousness movement chant and dance, even in India people are astonished to see how these foreigners have learned to chant and dance in this ecstatic fashion. As explained by Caitanya Mahāprabhu, however, actually this is not due to practice, for without extra endeavor these symptoms become manifest in anyone who sincerely chants the Hare Kṛṣṇa mahā-mantra.

In bhakti, a devotee's only attachment is Kṛṣṇa; he no longer wants to maintain his attachments to many other things.

CC Adi 7.143, Translation and Purport:

“If one develops his love of Godhead and becomes attached to the lotus feet of Kṛṣṇa, gradually he loses his attachment to everything else.

This is a test of advancement in devotional service. As stated in Śrīmad-Bhāgavatam (11.2.42), bhaktiḥ pareśānubhavo viraktir anyatra ca: in bhakti, a devotee's only attachment is Kṛṣṇa; he no longer wants to maintain his attachments to many other things. Although Māyāvādī philosophers are supposed to be very much advanced on the path of liberation, we see that after some time they descend to politics and philanthropic activities.

CC Madhya-lila

CC Madhya 2.48, Translation:

“Love for Lord Kṛṣṇa is very pure, just like the waters of the Ganges. That love is an ocean of nectar. That pure attachment to Kṛṣṇa does not conceal any spot, which would appear just like a spot of ink on a white cloth.

Rāmānanda Rāya then replied, “Conjugal attachment for Kṛṣṇa is the topmost position in love of Godhead.

CC Madhya 8.79, Translation:

The Lord said, "Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime."

Rāmānanda Rāya then replied, “Conjugal attachment for Kṛṣṇa is the topmost position in love of Godhead.

CC Madhya 8.174, Translation:

“Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

Madhya 8.174

It is on the basis of faith and attachment to Kṛṣṇa that one can judge who is a madhyama-adhikārī or an uttama-adhikārī.

CC Madhya 15.106, Purport:

When Lord Caitanya was teaching Sanātana Gosvāmī, He said:

śraddhāvān jana haya bhakti-adhikārī

"uttama", "madhyama", "kaniṣṭha"—śraddhā-anusārī

yāhāra komala-śraddhā, se "kaniṣṭha" jana

krame krame teṅho bhakta ha-ibe "uttama"

rati-prema-tāratamye bhakta-taratama

"A person who has attained firm faith is a real candidate for advancing in Kṛṣṇa consciousness. According to the faith, there are first-class, second-class and neophyte devotees. One who has preliminary faith is called a kaniṣṭha-adhikārī, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. Therefore it is on the basis of faith and attachment to Kṛṣṇa that one can judge who is a madhyama-adhikārī or an uttama-adhikārī." (Cc. Madhya 22.64, 69, 71)

When one is free of material contamination, attachment for Kṛṣṇa's service awakens and is called rati.

CC Madhya 19.177, Purport:

The word rati is explained in the Bhakti-rasāmṛta-sindhu (1.3.41) as follows:

vyaktaṁ masṛṇatevāntar-lakṣyate rati-lakṣaṇam

mumukṣu-prabhṛtīnāṁ ced bhaved eṣā ratir na hi

"When a tenderness of the heart is manifested, there is rati, or attachment. But those who are interested in being liberated from material bondage will not manifest this tenderness." This attachment is not like material attachment. When one is free of material contamination, attachment for Kṛṣṇa's service awakens and is called rati. In the material world there is attachment for material enjoyment, but this is not rati. Transcendental rati can be awakened only on the spiritual platform.

That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa.

CC Madhya 19.178, Purport:

As far as rāga is concerned, the Bhakti-rasāmṛta-sindhu (3.2.87) says:

snehaḥ sa rāgo yena syāt sukhaṁ duḥkham api sphuṭam

tat-sambandha-lave ‘py atra prītiḥ prāṇa-vyayair api

"That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa." Anurāga, bhāva and mahābhāva are described in the Sixth Chapter of the Madhya-līlā, verse 13. The purport to that verse explains adhirūḍha-mahābhāva.

Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages.

CC Madhya 19.180, Purport:

Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence of ecstasy. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23). When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss.

A devotee in dāsya-rati has no attachment for anything but Kṛṣṇa's service.

CC Madhya 19.183-184, Purport:

In other words, on the dāsya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities. Śānta-rati is neither material nor spiritual, but dāsya-rati is actually on the spiritual platform. There is no attachment for material things on the spiritual platform (viraktir anyatra ca). A devotee in dāsya-rati has no attachment for anything but Kṛṣṇa's service.

CC Madhya 19.187, Purport:

"When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars."

CC Madhya 19.187, Purport:

"When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa."

CC Madhya 19.187, Purport:

“When one's devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa.”

CC Madhya 19.187, Purport:

“When one's attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa.”

CC Madhya 19.192, Translation:

“Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.

CC Madhya 19.212, Translation:

“‘These are the words of the Supreme Personality of Godhead: “When one's intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called śānta-rati, or śama.” Without śānta-rati, attachment to Kṛṣṇa is very difficult to achieve.’

CC Madhya 19.215, Translation:

“When a devotee is situated on the platform of śānta-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jñāna, and the devotee considers them no better than hell. A person situated on the śānta-rasa platform manifests the two transcendental qualities of detachment from all material desires and full attachment to Kṛṣṇa.

Although in śānta-rasa there is attachment for Kṛṣṇa in awe and veneration—since the two valuable transcendental qualities of this rasa are attachment for Kṛṣṇa and detachment from material desires—nonetheless the sense of intimacy is lacking.

CC Madhya 19.228, Purport:

Just as sound vibration is found in all the material elements, these two qualities of śānta-rasa are spread throughout all the other transcendental mellows, which are known as dāsya-rasa, sakhya-rasa, vātsalya-rasa and madhura-rasa. Although in śānta-rasa there is attachment for Kṛṣṇa in awe and veneration—since the two valuable transcendental qualities of this rasa are attachment for Kṛṣṇa and detachment from material desires—nonetheless the sense of intimacy is lacking. The reason for this is that in śānta-rasa attachment for impersonal Brahman and localized Paramātmā is prominent. In other words, the sense of intimacy by which one thinks of Kṛṣṇa as one's only shelter and friend is absent in śānta-rasa because one accepts Kṛṣṇa as the impersonal Parambrahma or localized Paramātmā. This understanding is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that the Paramātmā, the Supreme Lord, is the master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa.

CC Madhya 19.231, Translation:

“On the platform of conjugal love, attachment for Kṛṣṇa, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy.

CC Madhya 19.232, Purport:

Attachment for Kṛṣṇa in śānta-rasa, rendering service to the Lord in dāsya-rasa, rendering relaxed service in fraternity and serving in parental love with feelings of maintenance all combine on the platform of conjugal love when the devotee wants to serve the Lord by offering Him his personal body. Thus the qualities of the other rasas combine to form the nectar of conjugal love. On this platform, all the different feelings of a devotee are amalgamated.

The devotees are also described as positive, comparative and superlative in terms of their love and attachment for Kṛṣṇa.

CC Madhya 22.71, Purport:

The standard of devotion is also categorized in the same way. A neophyte believes that only love of Kṛṣṇa or Kṛṣṇa consciousness is very good, but he may not know the basis of pure Kṛṣṇa consciousness or how one can become a perfect devotee. Sometimes in the heart of a neophyte there is attraction for karma, jñāna or yoga. When he is free and transcendental to mixed devotional activity, he becomes a second-class devotee. When he becomes expert in logic and can refer to the śāstras, he becomes a first-class devotee. The devotees are also described as positive, comparative and superlative in terms of their love and attachment for Kṛṣṇa.

CC Madhya 23.47, Purport:

"Love for Kṛṣṇa, Keśava, as previously described, reaches the supreme state of being composed of mellows when its ingredients are fulfilled. By means of vibhāva, anubhāva, sāttvika and vyabhicārī, hearing and chanting are activated, and the devotee is able to taste love for Kṛṣṇa. Then attachment for Kṛṣṇa, or permanent ecstasy (sthāyi-bhāva), becomes the mellow of devotional service (bhakti-rasa)."

CC Antya-lila

CC Antya 1.142, Translation:

“(Experiencing previous attachment to Kṛṣṇa (pūrva-rāga), Śrīmatī Rādhārāṇī thought:) "Since I have heard the name of a person called Kṛṣṇa, I have practically lost My good sense. Then, there is another person who plays His flute in such a way that after I hear the vibration, intense madness arises in My heart. And again there is still another person to whom My mind becomes attached when I see His beautiful lightninglike effulgence in His picture. Therefore I think that I am greatly condemned, for I have become simultaneously attached to three persons. It would be better for Me to die because of this."

CC Antya 5.10, Translation:

""A person who properly performs his regulative duties according to varṇa and āśrama but does not develop his dormant attachment for Kṛṣṇa or awaken his taste for hearing and chanting about Kṛṣṇa is certainly laboring fruitlessly.""