Thus by the mercy of the spiritual master and Kṛṣṇa, one receives the seed of devotional service. He has only to sow the seed in the field of his heart, just as a gardener sows the seed of a valuable tree. After sowing this seed, one has to water it in the form of chanting and hearing the holy name of the Supreme Lord or by taking part in discussions about the science of devotional service in a society of pure devotees. When the plant of devotional service sprouts up from the seed of devotion, it begins to grow freely. When it is full grown, it surpasses the length and breadth of this universe and enters into the transcendental atmosphere, where everything is bathed in the effulgence of the brahmajyoti. The plant even penetrates this brahmajyoti and gradually enters the planet known as Goloka Vṛndāvana. There the plant takes shelter at the lotus feet of Kṛṣṇa. That is the ultimate goal of devotional service. After attaining this position, the plant produces fruit, which is known as the fruit of love of Godhead. However, it is necessary for the devotee, or transcendental gardener, to pour water on the plant daily by chanting and hearing. Unless one waters the plant by chanting and hearing, there is every chance that it will dry up.
Lord Caitanya pointed out to Rūpa Gosvāmī that there was a certain danger to be encountered while watering the root of the devotional plant. After the plant has grown some bit, an animal may come and either eat or destroy it. When green leaves of a plant are taken by some animal, the plant generally dies. The most dangerous animal is considered a mad elephant, for if a mad elephant enters into a garden, it causes tremendous damage to plants and trees. An offense to a pure devotee of the Lord is called vaiṣṇavāparādha, the mad elephant offense. In the discharge of devotional service, an offense to the feet of a pure devotee can create havoc. Thus one has to defend the plant of bhakti by tending it properly and taking care not to commit offenses. If one is cautious, the plant can properly thrive.
There are ten principal offenses which can be committed against the holy name. The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Kṛṣṇa is nondifferent from Kṛṣṇa, and one who attempts to spread the holy names throughout the world is beloved of Him. Kṛṣṇa Himself does not tolerate offenses against His pure devotees. The second offense is to deny that Lord Viṣṇu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord's names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.
The third offense is to consider the bona fide spiritual master to be a common man. The fourth offense is to blaspheme Vedic literature and authorized scriptures like the Purāṇas. The fifth offense is to consider the glories attributed to the holy names to be exaggerations. The sixth offense is to concoct perverted theories about the holy name. The seventh offense is to commit sinful activities on the strength of chanting the holy name. It is understood that by chanting the holy names one is free from sinful reactions, but this does not mean that one should act sinfully on the strength of chanting. That is the greatest offense. The eighth offense is to consider that religious rituals, austerity, sacrifices or other forms of renunciation are equal to chanting the holy name. Chanting the holy name is as good as associating with the Supreme Personality of Godhead. Pious activities are only means to approach the Supreme Personality of Godhead, and they can even be performed for some material reason. The ninth offense is to preach the glories of the holy name of God to a faithless person who is not interested in hearing them. The tenth and last offense is to maintain material attachment even after hearing and chanting the holy names of God. The idea is that by chanting the holy name without offense, one can obtain elevation to the liberated platform. On the liberated platform one is freed from all material attachment. Thus if one chants the holy names and still has material attachments, he must be committing some offense.
There are also other factors which disturb the plant of devotional service. Along with this plant the weeds of material desires also grow. When a person advances in bhakti, it is natural that many persons will come to him requesting to become disciples and will offer him some material gains. If one is attracted by a large number of disciples and material conveniences offered by these disciples and forgets his duty as a bona fide master, the growth of the plant will be impeded. Simply by taking advantage of material conveniences one may become addicted to enjoying material comforts.
It is also considered to be disadvantageous to desire liberation. The only desire should be the desire to render service. Neglect of restrictions and prohibitions is also disadvantageous. The prohibitions are mentioned in the authorized scriptures: One should not indulge in illicit sex life, intoxication, meat eating or gambling. These things are forbidden to one who is attempting devotional service. If one does not follow these principles strictly, there may be a severe disturbance in the discharge of devotional service.
If one is not particularly careful, even by watering the plant of devotional service, unnecessary weeds will grow and hamper progress. The idea is that when one waters a garden, not only does the desired plant grow more rapidly, but the unwanted plants grow also. If the gardener does not see these impediments and take them out, they will overcome and choke the plant of devotion. If, however, one is careful to guard against the growth of unwanted plants, the plant of devotion grows luxuriantly and reaches the ultimate goal, Goloka Vṛndāvana. When the living entity engaged in devotional service relishes the fruit of love of Godhead, he forgets all religious ritual and improvements in his economic condition. He no longer desires to satisfy his senses, and he no longer desires to become one with the Supreme Lord by merging into His effulgence.
There are many phases of spiritual knowledge and transcendental bliss. On one platform are the ritualistic sacrifices recommended in the Vedas, the execution of austerities and pious duties, and the practice of mystic yoga. These all reward different results to their performer. The rewards of these practices, however, appear to be very glittering as long as one is not elevated to the transcendental loving service of the Lord. Love of God is dormant in everyone, and it can be awakened from its dormant position by the execution of pure devotional service, just as a person bitten by a serpent can be awakened by ammonia.
After speaking in this way about devotional service, Lord Caitanya begins to describe devotional service and its symptoms to Rūpa Gosvāmī. He explains that in pure devotional service there can be no desire other than the desire to advance in Kṛṣṇa consciousness. In Kṛṣṇa consciousness there is no scope for worshiping any demigod or any other form of Kṛṣṇa, nor is there room for indulgence in speculative empiric philosophy, nor indulgence in fruitive activities. One should be free from all these contaminations. A devotee should accept only those things that are favorable to keep his body and soul together and should reject those things that increase the demands of the body. Only the bare necessities for bodily maintenance should be accepted. By minimizing bodily necessities, one can primarily devote his time to the cultivation of Kṛṣṇa consciousness through the chanting of the holy names of God. Pure devotional service means engaging all the senses of the body in the service of the Lord. At the present moment, our senses are all designated because the body is designated. Consequently we think that this body belongs to a particular society or a particular country or a particular family. In this way the body is bound by so many designations. Similarly, the senses belong to the body, and when the body is subject to such designations, the senses are also. Thus the senses engage themselves on behalf of family, society, nation and so on. When they are so engaged, they cannot cultivate Kṛṣṇa consciousness. The senses must be purified, and this is possible when one purely understands that he belongs to Kṛṣṇa and that his life belongs to Kṛṣṇa. The devotee should see his identity as an eternal servant of Kṛṣṇa. In this way one can engage his senses in the service of the Lord. Such engagement is called pure devotional service.