Seven Excellent Results of Śrī-Kṛṣṇa-saṅkīrtana
Śrīla Bhaktivinoda Ṭhākura explains the first verse of Śikṣāṣtaka in his Śrī Sanmodana-bhāṣya commentary:
In this Śrī Śikṣāṣṭaka, the ocean of mercy Śrī Caitanya Mahāprabhu, appearing like a practitioner of the devotional path (bhakti-sādhaka), is singing the glories of śrī-kṛṣṇa-saṅkīrtana and of the transcendental form and identity of Śrī Kṛṣṇa in order to enlighten the living entities with the truths of sambandha (knowledge relevant to the development of one’s relationship with the Lord), abhidheya (the process of devotional life) and prayojana (the ultimate goal of one’s devotion). In this commentary, the very same truths of sambandha, abhidheya and prayojana are being discussed in summary fashion.
Śrī Caitanya Mahāprabhu, who is the Supreme Lord of all and whose lotus feet are constantly served by pure Vaiṣṇavas, says, “paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam.” In other words let there be supreme victory only for the chanting of the holy name of Śrī Kṛṣṇa. A question may be raised here. Can śrī-kṛṣṇa-saṅkīrtana, which is non-material (aprākṛta) and beyond the range of the illusory potency (māyā), become victorious in this material world created by the external energy? Yes, even in this illusory material world śrī-kṛṣṇa-saṅkīrtana can be thoroughly victorious. Please hear how this is possible.
The Absolute Truth:
• Prominence of the Personal Feature of the Absolute Truth
From the statement of the śrutis the oneness of the Absolute Truth is established. This is expressed in the Chāndogya Upaniṣad (6.2.1): “ekam evādvitīyam – the Absolute Truth is one without a second.” Another statement of the śrutis establishes that the Absolute Truth is nirviśeṣa, devoid of material form, attributes and qualities. This is expressed in the bṛhad-āraṇyaka Upaniṣad (4.4.19): “neha nānāsti kiñcana – other than the one non-dual Absolute Truth (advaya-brahma), there is no existence of any separate forms.” Yet another statement of the śrutis establishes that the absolute is saviśeṣa, possessing eternal attributes and qualities. This is expressed in the Chāndogya Upaniṣad (3.14.1): “sarvaṁ khalv idaṁ brahma – this entire creation is the form of the Absolute Truth.”
Therefore, according to the śrutis, the Absolute Truth is simultaneously saviśeṣa, personal, and nirviśeṣa, impersonal. The impersonal feature, however, is imperceptible. The mere non-possession of material qualities and attributes does not define what is the absolute, and thus it remains but a vague notion. But the personal feature directly ascertains what is the absolute by describing His transcendental names, form, qualities, activities, associates and abode. Because of the intangibility of the impersonal feature and because of the eternal tangibility of the personal feature, it is the personal feature that is prominent and superior.
• Four Features of the Absolute Truth
In his bhāgavata-sandarbha (Anuccheda 16.16), Śrī Jīva Gosvāmī, our ācārya on such philosophical conclusions, has stated that by the influence of His inherent inconceivable potency (svābhāvikī acintya-śakti), the one Absolute Truth eternally exists in four features: (1) svarūpa – His original form, (2) tad-rūpa-vaibhava – His personal splendor, which includes His abode, eternal associates and expansions such as Lord Nārāyaṇa, (3) jīvas – the living entities and (4) pradhāna – the unmanifest state of the three modes of material nature.
He compares these four features to the four aspects of the sun: (1) the effulgence situated in the interior of the sun planet, (2) the sun globe, (3) the atomic particles of sunlight emanating from the sun and (4) the reflected rays of the sun. Although the sun is one, it exists in these four forms.
• The Absolute Truth as Potency and the Possessor of all Potency
The Absolute Truth described above is further explained here. Bhagavān Śrī Kṛṣṇa, who is replete with six opulences, is the Absolute Truth. He is sarva-śaktimān, the one who possesses all potencies. In the Brahma-sūtra it is said: “śakti-śaktimator abhedaḥ—there is no difference between śakti, the Lord’s potency, and śaktimān, He who possesses all potency.” According to this statement, śakti and śaktimān are non-different. But that one transcendental potency known as parā-śakti is perceivable in different forms – parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8).
From this Vedic mantra it is proved that the Lord’s inconceivable potency known as acintya-śakti is adept in carrying out that which is unfeasible. In the material world we cannot conceive of anything that is one and different simultaneously. If potency and the possessor of all potency are one, how can they be different? Yet if the Lord’s potency is one in all respects, how can it manifest in different forms as above stated? This inconceivable power is known as aghaṭana-ghaṭana-paṭīyasī; in other words the Lord’s acintya-śakti makes possible even that which is impossible. Therefore the eternal difference between śakti and śaktimān is also inevitable. The unqualified monists (kevalādvaita-vādīs) advocate that the Absolute Truth known as brāhmaṇa is impersonal, formless and divested of potencies. The conclusion established above proves that this opinion is contrary to the scriptures and to reasoning.
The Lord’s Potencies:
• The Internal Potency
The one parā-śakti, or superior potency, described above, is manifest in three forms: (1) antaraṅga-śakti – the internal potency, (2) taṭastha-śakti – the marginal potency and (3) bahiraṅga-śakti – the external potency. By the Lord’s internal potency, the supreme Absolute Truth in His complete and original feature eternally exists as Bhagavān, who is devoid of all faults, supremely auspicious and the basis of all transcendental qualities.
In addition to this the Lord’s feature known as tad-rūpa-vaibhava, which refers to His transcendental abode, Vaikuṇṭha-dhāma, His eternal associates and the variegated manifestations of Lord Nārāyaṇa, is eternally established by the same all-accommodating internal potency for the accomplishment of His transcendental pastimes.
2. The Marginal Potency
The same Absolute Truth, when endowed with the marginal potency (taṭastha-śakti), exists as the innumerable, infinitesimal, conscious living entities, who are separated expansions of the Lord (vibhinnāṁśa-svarūpa). Just as innumerable tiny molecular particles of light continuously shimmer in the rays of the sun, the numberless, infinitesimal jīvas exist like atomic particles of spirit in the rays of the Lord’s marginal potency.
The tiny molecular particles within the rays of sunshine have no independent existence from the sun, nor can they ever be equated with the sun. Similarly, the infinitesimal, conscious living entities have no separate existence from the Lord, neither can they ever be addressed as the Lord, nor become the Lord.
3. The External Potency
Again, the supreme Absolute Truth, Bhagavān, has manifested this entire material world, the display of His external splendour, by His inferior potency known as bahiraṅga-māyā-śakti. This material world is a transformation of the Lord’s māyā-śakti or pradhāna, which refers to the sum total of material existence. Just as the reflected rays of the sun create a colourful rainbow, the Lord’s māyā-śakti or pradhāna manifests this fascinating material world. The material world is a shadow of the spiritual world, which is manifested by the Lord’s internal potency. As such, the material world is also not separate from the Absolute Truth.
4. Simultaneous Oneness and Difference of the Lord and His Potencies
From the above discussion, it is proved that the living entities (jīvas), the material world (jaḍa-jagat) and the Lord’s personal splendor as regards His Vaikuṇṭha existence (tad-rūpa-vaibhava) are inconceivably one with and different from His original spiritual form (bhāgavata-svarūpa). The infinitesimal living entities, on account of being dependent on the Lord, are His separated parts and parcels – in this is found their non-distinction from the Lord (abheda). However, due to an absence of knowledge of the Supreme Lord, they are preoccupied with the material energy – in this lies their difference (bheda).