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Saturday, April 30, 2016

End of Chapter Two Prapanna Jivanamritam


द्वितियो ऽध्याय

Dvitiyo ‘dhyāya

Second Chapter

श्री शास्त्र-वचनामृतम्

द्वितियो ऽध्याय

Dvitiyo ‘dhyāya
Second Chapter

श्री शास्त्र-वचनामृतम्

Śrī Śāstra-Vacanāmṛtam
Holy Scriptural Nectar


षड्विधा शरणागतिः
आनुकुल्यसय सङ्कल्पः प्रातिकुल्य-विवर्ज्जनम्।
रक्षिष्यतिति विश्वासो गोपतृत्वे वारणं तथा
आतमनिक्षेपकार्पण्ये षड्विधा शरणगति: ।।३२।।
ṣaḍvidhā śaraṇāgatiḥ
ānukulyasaya saṅkalpaḥ prātikulya-vivarjjanam|
rakṣiṣyatiti viśvāso gopatṛtve vāraṇaṁ tathā
ātamanikṣepakārpaṇye ṣaḍvidhā śaraṇagati: ||32||
The six steps of śaraṇāgati

“Accepting all that is favourable, rejecting all that is unfavourable; faith in Kṛṣṇa's protection, and accepting Him as guardian; fully surrendering to Kṛṣṇa, and humility are the six steps of śaraṇāgati.” (32)

In his purports to his Bhagavad-Gītā As It Is translation, Bhaktivedānta Swāmī comments:

Ānukūlyasya saṅkalpaḥ prātikūlyaṁ vivarjanam. This devotional service means to accept favorable and reject unfavorable. This is called śaraṇāgati. Surrender means to accept favorable things, how I can make progress towards Kṛṣṇa, and prātikūlya, pratikūla means rejecting unfavorable things which are not very congenial for my progress to Kṛṣṇa consciousness. Rakṣayiṣyaty iti viśvāsa-pālanam: and to have firm faith that "Kṛṣṇa will give me protection. Kṛṣṇa will give me protection."

The above verse explains the six aspects of surrender to God:

1. To desire only in accordance with the desire of God. By nature, we are his servants, and the duty of a servant is to fulfill the desire of the master. So as surrendered devotees of God, we must make our will conform to the divine will of God. A dry leaf is surrendered to the wind. It does not complain whether the wind lifts it up, takes it forward or backward, or drops it to the ground. Similarly, we too must learn to be happy in the happiness of God.
2. Not to desire against the desire of God. Whatever we get in life is a result of our past and present karmas. However, the fruits of the karmas do not come by themselves. God notes them and gives the results at the appropriate time. Since God himself dispenses the results, we must learn to serenely accept them. Usually, when people get wealth, fame, pleasure, and luxuries in the world, they forget to thank God. However, if they get suffering, they blame God for it, “Why did God do this to me?” The second aspect of surrender means to not complain about whatever God gives us.
3. To have firm faith that God is protecting us. God is the eternal father. He is taking care of all the living beings in creation. There are trillions of ants on the planet earth, and all of them need to eat regularly. Do you ever find that a few thousand ants in your garden have died of starvation? God ensures that they are all provided for. On the other hand, elephants eat mounds of food every day. God provides for them too. Even a worldly father cares and provides for his children. Why then should we doubt whether our eternal father, God, will take care of us or not? To have firm faith in his protection is the third aspect of surrender.
4. To maintain an attitude of gratitude toward God. We have received so many priceless gifts from the Lord. The earth that we walk upon, the sunlight with which we see, the air that we breathe, and the water that we drink, are all given to us by God. In fact, it is because of him that we exist; he has brought us to life and imparted consciousness in our soul. We are not paying him any tax in return, but we must at least feel deeply indebted for all that he has given to us. This is the sentiment of gratitude.
The reverse of this is the sentiment of ungratefulness. For example, a father does so much for his child. The child is told to be grateful to his father for this. But the child responds, “Why should I be grateful? His father took care of him and he is taking care of me.” This is ingratitude toward the worldly father. To be grateful toward God, our eternal Father, for all that he has given to us, is the fourth aspect of surrender.
5. To see everything we possess as belonging to God. God created this entire world; it existed even before we were born, and will continue to exist even after we die. Hence, the true owner of everything is God alone. When we think something belongs to us, we forget the proprietorship of God. Let us say that someone comes into your house when you are not at home. He wears your clothes, takes things out of your refrigerator, eats them, and sleeps on your bed. On returning, you ask indignantly, “What have you been doing in my house?” He says, “I have not damaged anything. I have merely used everything properly. Why are you getting annoyed?” You will reply, “You may not have destroyed anything, but it all belongs to me. If you use it without my permission, you are a thief.” Similarly, this world and everything in it belongs to God. To remember this and give up our sense of proprietorship is the fifth aspect of surrender.
6. To give up the pride of having surrendered. If we become proud of the good deeds that we have done, the pride dirties our heart and undoes the good we have done. That is why it is important to keep an attitude of humbleness: “If I was able to do something nice, it was only because God inspired my intellect in the right direction. Left to myself, I would never have been able to do it.” To keep such an attitude of humility is the sixth aspect of surrender.
If we can perfect these six points of surrender in ourselves, we will fulfill God’s condition and he will bestow his Grace upon us.


सा च कायामानोवाख्यै: साध्या--
तवास्मिति वदन् वाचा तथैव मनसा विदन्।
तात् स्थानामाश्रीतस्तन्वा मोदते शरणागातः ।।३३।।
sā ca kāyā-māno-vākhyaiḥ: sādhyā--
tavāsmiti vadan vācā tathaiva manasā vidan|
tāt sthānāmāśrītastanvā modate śaraṇāgātaḥ ||33||

Śaraṇāgati should be practiced in thought word and deed.

Through word one says, "I'm yours," In thought, the same. And through acts and deeds he takes his stand in the divine abode, finding joy and refuge in the holy land of surrender.  (33)


इति श्री-प्रपन्न-जीवनीमृते
श्री-शास्त्र-वच्नामृतं नाम द्वितीयो ‘ध्यायः
iti śrī-prapanna-jīvanīmṛte
śrī-śāstra-vacnāmṛtaṁ nāma dvitīyo ‘dhyāyaḥ

And so ends the second chapter of śrī-prapanna-jīvanīmṛta
called the śāstra-vacanāmṛta, the amrita of śāstric sayings or, the "divine tonic of the holy word."

स्री कृष्ण चैतन्य प्रभु नित्यानन्द श्री अद्वैत गदाधर श्रीवासदि गौर भक्त वृण्द
srī kṛṣṇa caitanya prabhu nityānanda śrī advaita gadādhara śrīvāsadi gaura bhakta vṛṇda 

Thursday, April 28, 2016

Śrī Chaitanya is Kṛṣṇa Himself engaged in Śaraṇagati.


द्वितियो ऽध्याय

Dvitiyo ‘dhyāya

Second Chapter

श्री शास्त्र-वचनामृतम्

द्वितियो ऽध्याय

Dvitiyo ‘dhyāya
Second Chapter

श्री शास्त्र-वचनामृतम्

Śrī Śāstra-Vacanāmṛtam
Holy Scriptural Nectar


श्रीमन्-महाप्रभो॒ पदाश्रय-माहात्म्यम्—

ध्येयं सादा पारिभव-घ्नम्-अभिष्टदोहं
तिर्थास्पदं शिव-विरिञ्चि-नुतं शरणयम् ।
भृतयार्त्ति-हं प्रणतपाल भवाब्धि-पोतं
वन्दे महापुरुष ते चरणरविन्दम् [३०]

śrīman-mahāprabho: padāśraya-māhātmyam—

dhyeyaṁ sādā pāribhava-ghnam-abhiṣṭadohaṁ
tirthāspadaṁ śiva-viriñci-nutaṁ śaraṇayam |
bhṛtayārtti-haṁ praṇatapāla bhavābdhi-potaṁ
vande mahāpuruṣa te caraṇaravindam [30]

The glories of surrender unto the lotus feet of Sri Chaitanya who is the highest shelter: Mahāprabhu, the Golden Volcano of Divine Love, Kṛṣṇa Himself  performing his līla as a mahābhagavata. 

“O Mahāprabhu, Your lotus feet are the highest object of meditation, for they not only destroy the pain of material existence, but they bestow the greatest fulfilment to all souls who take shelter beneath them. Your lotus feet even purify all saintly persons and holy places. Lord Śiva and Lord Brahmā aspire to take shelter beneath Your lotus feet. O Mahāprabhu, You give shelter to all who simply bow down before You. You relieve all the miseries of Your surrendered servants. In the grand ship of Your lotus feet, we can cross over this ocean of material miseries. O Mahāprabhu, I bow down before Your lotus feet.”

"After mentioning the incarnation of Godhead for the Age of Kali, Śrīmad Bhāgavatam suddenly begins this song in praise of that great Yuga-avatār, Śrī Kṛṣṇa Chaitanya Mahāprabhu. With a grand voice the Bhāgavatam has come to sing the praise of that guide for Kali-yuga. This follows the verse which hints at the Avatār of Kali-yuga. Kṛṣṇa-varṇam means one who is always describing Kṛṣṇa, who always has on his lips the words “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa.” Another meaning of this expression is “One who is Kṛṣṇa Himself, but whose lustre is not black.” If we look deeply, we shall find that hidden beneath His golden lustre is the blackish body of Kṛṣṇa. ”
“With His own paraphernalia He has come to this plane, and service to Him is performed only by saṅkīrtan, divine sound in mass prayer. By that symptom we can recognise His divine position.

"Śrī Chaitanya Mahāprabhu is a hidden incarnation; He comes in disguise. Such an Avatār is worshipped by the divinely intellectual. In this way, the Śrīmad Bhāgavatam first describes that uncommon, extraordinary personality, Śrī Chaitanya Mahāprabhu, in a mystic way and then proclaims His nobility and greatness.

The Śrīmad Bhāgavatam explains, “That same personality who came as Rāmachandra and Kṛṣṇa has again appeared. He has come to direct you to the real fulfilment of life. He is drawing the sweetest nectar from above for the sake of everyone. Only meditate on Him and all your troubles will be finished. He is the agent purifying all the holy places of pilgrimage and saintly persons by His touch, by His saṅkīrtan, by His drawing the highest things down from the highest plane.

 And even Brahmā and Śiva, puzzled by His noble gift, will begin to praise Him. They will eagerly aspire to take shelter under His lotus feet in surrender. The pains of all who come to serve Him“will be removed, and their inner necessities will be fulfilled. 

And He will take care of those who take shelter of Him; they will be given protection as well as everything they may need. In this world where mortality rules, where we are continually experiencing the undesirable changes of repeated birth and death, in this area where no one wants to live, a great ship will come for us and take us within and carry us away from this unpleasant position. Let us fall at the feet of that great personality who comes to give the highest nectar.”

“The Śrīmad Bhāgavatam continues:

त्यक्त्वा सुदुस्त्यज-सुरेप्सित-राज्य-लक्ष्मीं
धर्मिष्ठ आर्य-वछसा यद् अगाद् अरण्यम्
माया-मृगम् दयितयेप्सितम् अन्वधावद्
वन्दे महा-पुरुष ते छरणारविन्दम्

tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ
dharmiṣṭha ārya-vachasā yad agād araṇyam
māyā-mṛgam dayitayepsitam anvadhāvad
vande mahā-puruṣa te charaṇāravindam
Śrīmad Bhāgavatam  11.5.34

“O Supreme Lord, You gave up the Goddess of fortune and Her great opulence, which is most difficult to abandon, and is sought after even by the gods. In order to perfectly establish the principles of religion, You left for the forest to honour the brāhmaṇ’s curse. To deliver the sinful souls who chase illusory pleasures, You search after them and award them Your devotional service. At the same time, You are engaged in search of Yourself, in search for Śrī Kṛṣṇa: Reality the Beautiful.”

“Śrīla Viśvanāth Chakravartī Ṭhākur has given his explanation that although it seems that this verse applies to Lord Rāmachandra, who left His kingdom and went with Sītā Devī to the forest to discharge the duties designed by His father, this also applies to Śrī Chaitanya Mahāprabhu. 

Viśvanāth Chakravartī Ṭhākur has drawn out the internal meaning of this verse and applied it in the case of Chaitanya Mahāprabhu: Tyaktvā sudustyaja-surepsita-rājya-lakṣmīm means "He left imperial prosperity which is hard to abandon. Generally we find this in the case of Lord Rāmachandra,
. although it seems that this verse applies to Lord Rāmachandra, who left His kingdom and went with Sītā Devī to the forest to discharge the duties designed by His father, this also applies to Śrī Chaitanya Mahāprabhu. Viśvanāth Chakravartī Ṭhākur has drawn out the internal meaning of this verse and applied it in the case of Chaitanya Mahāprabhu. 

Tyaktvā sudustyaja-surepsita-rājya-lakṣmīm means He left imperial prosperity which is hard to abandon. Generally we find this in the case of Lord Rāmachandra, but Viśvanāth Chakravartī Ṭhākur says that surepsita-rājya-lakṣmīm means the valuable devotional company of Viṣṇu Priyā Devī. 

That may not appear to be a materially big thing, but the dedication that Viṣṇu Priyā has shown in Her heart for Śrīman Mahāprabhu is greater than any imperial standard. And He had to leave that behind. Such a standard of sacrifice and service is never  “ound even among the great society of the gods. For the sake of the public welfare, He had to ignore the serving, loving attitude of Viṣṇu Priyā.”

“Śrī Chaitanya Mahāprabhu felt a great pain of separation from Kṛṣṇa which burned like fire and was expressed as the Śikṣāṣṭakam. This is explained in Prema-dhāma-deva-stotram (54):

प्रेम-धाम-देवम् एव नौमि गौर-सुन्दरम्

prema-dhāma-devam eva naumi gaura-sundaram

“Diving deep into the reality of His own beauty and sweetness, Kṛṣṇa stole the mood of Rādhārāṇī and, garbing Himself in Her brilliant lustre, appeared as Śrī Chaitanya Mahāprabhu. For the last twelve years of His manifest Pastimes, He was deeply absorbed in the mood of union and separation, and shared His heart’s inner feelings with His most confidential devotees. In the agony of separation from Kṛṣṇa, volcanic eruptions of ecstasy flowed from His heart, and His teachings, known as Śikṣāṣṭakam, appeared from His lips like streams of golden lava. I fall at the feet of Śrī Chaitanya Mahāprabhu, the golden volcano of divine love.”

He was vomiting the fire of painful separation from Kṛṣṇa in the form “of the Śikṣāṣṭakam. Therefore, Śrī Chaitanya Mahāprabhu is compared to a golden volcano and the Śikṣāṣṭakam is compared to divine lava.

Śrī Chaitanya Mahāprabhu has taught us that separation is the highest principle in divinity. Just as the most intense conception of ecstasy is association with Kṛṣṇa, the most intense conception of pain is separation from Kṛṣṇa. Yet the pain felt from Kṛṣṇa’s separation is far more intense than the ecstasy felt from His association. Śrīman Mahāprabhu says, “Can’t you understand the painful situation you are in? Your senses must have all been destroyed. Otherwise you would have died from the pain of separation from Kṛṣṇa. It is inconceivable. We belong to Him wholesale. He is all-in-all to us, but we can’t see Him. We are forcibly separated from Him. How can we tolerate this?” And Bhakti Vinod Ṭhākur once said, “I can’t tolerate separation from Kṛṣṇa any longer. I can go on for only three or four more days, and then I shall have to leave this body.”

To love Kṛṣṇa means that we shall have to “die to live”. In the beginning divine love seems like lava, death, but really it is nectar, life. Many persons in this ordinary world are also frustrated in love. They sometimes go mad and commit suicide because they can’t tolerate the pain. But the pain which comes with separation from Kṛṣṇa, although compared with lava, is not injurious like lava. Kavirāj Goswāmī explains:

বাহ্যে ৱিষ-জ্ৱালা হয, ভিতরে আনন্দ-ময,
কৃষ্ণ-প্রেমার অদ্ভুত ছরিত

bāhye viṣa-jvālā haya, bhitare ānanda-maya,
kṛṣṇa-premāra adbhuta charita

“The wonderful characteristic of divine love of Kṛṣṇa is that although externally, it works like fiery lava, internally it is like sweet nectar that fills the heart with the greatest joy.”

“Although He felt the greatest pain of separation from Kṛṣṇa, still, within His heart, Śrī Chaitanya Mahāprabhu experienced the deepest ecstatic joy. The ecstatic symptoms manifested by Śrī Chaitanya Mahāprabhu have never been found in the history of the world or even expressed in any scripture. In Him, we find the highest conception of the ultimate reality. This is explained in my Prema-dhāma-deva-stotram (66):

प्रेम-धाम-देवम् एव नौमि गौर-सुन्दरम्

prema-dhāma-devam eva naumi gaura-sundaram

“This is the all-conquering conclusion. The highest conception of the ultimate reality must also be the highest form of ānanda, ecstasy. Śrī Chaitanya Mahāprabhu is Kṛṣṇa, ecstasy Himself, tasting His own sweetness and dancing in ecstatic joy. His own Holy Name is the cause of His ecstasy, expressed as dancing, and the Holy Name is the effect of His ecstasy, expressed as chanting. The cause is the effect. The dynamo is creating ecstatic energy which makes Him dance, and His chanting distributes that ecstasy to others.”


Bha: 11/5/33
श्री-चैतन्य-चरण-शरणे चिद्-एक-रस-विलास-लाभः॒—
संसारा-सिन्धु-तरणे हृदयं यदि स्यात् ।
सङ्किर्त्तनामृत-रसे रमते मानश्चेत्
प्रेमाम्बुधौ विहाराणे यदि चित्त-वृत्तिश्
चैतान्य-चन्द्र-चरणे शरणं प्रयतू॥३२॥
चैतन्य-चन्दामृत ८/९३

śrī-caitanya-caraṇa-śaraṇe cid-eka-rasa-vilāsa-lābhaḥ:—
saṁsārā-sindhu-taraṇe hṛdayaṁ yadi syāt |
saṅkirttanāmṛta-rase ramate mānaścet
premāmbudhau vihārāṇe yadi citta-vṛttiś
caitānya-candra-caraṇe śaraṇaṁ prayatū||32||
Caitanya-candāmṛta 8/93

The souls who are surrendered to Śrī Chaitanya dive and surface in the ocean of rāsa.

If, within your heart, you want to cross the ocean of saṁsāra and taste the rasik amṛta  of sankirtan; if you want to leave the ocean of birth and death and frolic in the ocean of prema, then surrender to the lotus feet of Śrī Chaitanya Candra. (31)

Caitanya-Candramrta 8/93

Tuesday, April 26, 2016

Śrī Śāstra-Vacanāmṛtam Continued...


द्वितियो ऽध्याय

Dvitiyo ‘dhyāya

Second Chapter

श्री शास्त्र-वचनामृतम्

द्वितियो ऽध्याय

Dvitiyo ‘dhyāya
Second Chapter

श्री शास्त्र-वचनामृतम्

Śrī Śāstra-Vacanāmṛtam
Holy Scriptural Nectar


हरि-प्रपन्नानाम् अन्य-निस्तार-सामर्थ्यम्-आत्मारामाणाम् हरि-पद-प्रपत्तिश् च
यत् पाद-संश्रयाः सूत, मुनयः प्रशमायनाः
सद्यः पुनन्त्य् उपस्पृष्टाः, स्वर्धुन्य्-आपो ‘नुसेवयाः [२६]
भा. १/१/१५
hari-prapannānām anya-nistāra-sāmarthyam-ātmārāmāṇām hari-pada-prapattiś ca
yat pāda-saṁśrayāḥ sūta, munayaḥ praśamāyanāḥ
sadyaḥ punanty upaspṛṣṭāḥ, svardhuny-āpo ‘nusevayāḥ [26]
bhā. 1/1/15

Even those who are self-realised and self-satisfied take shelter of Hari. Such surrendered souls can deliver others from birth and death.

While the Ganges purifies only those who are fully submerged in her waters, mere proximity with peaceful surrendered souls grants complete deliverance from all evils.(26)

Bha: 1/1/15
श्री-कृष्णैक-शरण नैव विधि-किङ्कराः--
देवर्षि-भूताप्त-नृणां पितृनाङ्
न किङ्करो नायम् ऋणि च राजन्
सर्व्वात्मना य शरणं शरण्यं
गतो मुकुन्दं परिहृत्य कर्त्तम् [२७]
भा. ११/५/४१
śrī-kṛṣṇaika-śaraṇa naiva vidhi-kiṅkarāḥ--
devarṣi-bhūtāpta-nṛṇāṃ pitṛnāṅ
na kiṅkaro nāyam ṛṇi ca rājan
sarvvātmanā ya śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya karttam [27]
bhā. 11/5/41
Surrendered souls are not subject to scriptural rule (viddhi):

Those who have surrendered to Mukunda, (Or "He who gives that which makes liberation look awkward") have no debts or obligations. 
They are automatically  free from considerations of dharma, duties to the gods, sages, living entities, family members, human society, and ancestors, śāstric  injunctions and priests, by following the path of śaraṇāgati. 

He no longer owes anything to anyone.

 By surrendering to the Supreme soul all other duties are taken care of. As such, all obligations, scriptural or otherwise, are automatically fulfilled through surrender to Śrī Kṛṣṇa. 

तद् अनुगृहीता वेद-धर्म्मातीता एव—
यदा यस्यानुगृह्णाति, भगवान् आत्म-भावितः
स जहाति मतिं लोके, वेदे च परिनिश्ठिताम् [२८]
भा. ४/२९/४५
tad anugṛhītā veda-dharmmātītā eva—
yadā yasyānugṛhṇāti, bhagavān ātma-bhāvitaḥ
sa jahāti matiṁ loke, vede ca pariniśṭhitām [28]
bhā. 4/29/45

Those who are surrendered to Śrī Kṛṣṇa and who receive His mercy transcend Vedic dharma.

The surrendered souls live in the land of mercy, beauty, charm and affection; the plane of absolute surrender, or "Die to Live." That is the highest plane of our life. Nothing less than wholesale surrender is required there. And Kṛṣṇa states, "If you give yourself wholesale to Me, then I will give Myself wholesale to you." Vedic dharma has no place in that divine realm.  Kṛṣṇa's mercy is available to the surrendered souls.  They always keep him in their hearts through dedication.  Such surrendered souls have no further need of Vedic religiosity and abandon such ritualistic dharma. Progress means elimination and new acceptance. So, when there is a clash between the relative and the absolute standpoint, the relative must be left aside, and the absolute accepted.  The absolute and the relative are two different classes of interest. And we find more importance in the absolute interest. We must be sincere to our own creed. 

The form is necessary to help me in a general way to maintain my present position. At the same time, my conception of the higher ideal will always goad me to advance, to go forward, and wherever I do, I must follow the greater model, the greater ideal. Spiritual life is progressive, not stagnant. The ideal is all in all. The highest ideal in a man is his highest jewel. Our most precious gem is our ideal.

Many things are recommended in the scriptures, but they are meant to promote us towards the truth in an indirect way (sva-dharme nidhanam sreya ). [Bg 3.35] It is recommended at a certain stage that for the sake of our close friends, we should give up our ideal. But in the Bhagavad-gita, Krsna's final instruction is sarva dharman parityajya mam ekam saranam vraja: "If it is necessary to maintain the highest ideal, you must give up your friends. Surrender to me. I am the real purport of the scriptures." The highest kind of idealists give up their country, their family, their friends, and everything else, but they can't give up their ideal.

In the Bhagavad-gita, [3.35] Krsna says, "It is better to die while performing one's duty that to try to do another's duty." That is one stage of understanding: the relative consideration. The absolute consideration is also given in the Bhagavad-gita: sarva dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Krsna says, "Give up everything. Come to Me directly." 

This is the revolutionary way. This is absolute. And this is relative: "Stick to your own clan. Don't leave them." That is the national conception. There is nation consciousness and God consciousness; society consciousness and God consciousness. God consciousness is absolute. 
Society Consciousness

If society consciousness hinders the development of God consciousness, it should be left behind. This is confirmed in the Srimad-Bhagavatam (5.5.18):
gurur na sa syat sva jano na sa syat
pita na sa syaj janani na sa syat
daivam na tat syan na patis ca sa syan
na mocayed yah samupeta mrtyum
Even a spiritual master, relative, parent, husband, or demigod who cannot save us from repeated birth and death should be abandoned at once."

What to speak of ordinary things, even the guru, may have to be abandoned. One may even have to give up one's own spiritual guide, as in the case of Bali Maharaja, or one's relatives, as in the case of Vibhisana. In the case of Prahlada, his father had to be given up, and in the case of Bharata Maharaja, it was his mother. In the case of Khatvanga Maharaja, he left the demigods, and in the case of the yajna patnis, (the wives of the brahmanas ) they left their husbands in the endeavor to reach the Absolute Personality. 

We need society only to help us. If our affinity to the society keeps us down, then that should be given up, and we must march on.

There is the absolute consideration and the relative consideration. When they come into clash, the relative must be given up, and the absolute should be accepted. 

If my inner voice, my spiritual conscience decides that this sort of company cannot really help me, then I will be under painful necessity to give them up, and to run towards my destination, wherever my spiritual conscience guides me.

Any other course will be hypocrisy, and it will check my real progress. 

If we are sincere in our attempt, then no one in the world can check us or deceive us; we can only deceive ourselves (na hi kalyana-krt kascid durgatim tata gacchati ) [Bg. 6.40]. 

We must be true to our own selves, and true to the Supreme Lord. We must be sincere.(28)

bha: 4/29/45
श्री कृष्णस्वरुपमेवा परमाश्रयापादाम्—
दशमे दशमं लाक्ष्यमाश्रिताश्रयाविग्रहम् ।
श्री कृष्णाख्यं पारं धाम जगद्धाम नमामि तात।।२९।।
भावार्थ दिपिका भा: १०/१/१﷽﷽﷽﷽﷽﷽﷽﷽riniśṭhitām [28]
śrī kṛṣṇasvarupamevā paramāśrayāpādām—
daśame daśamaṁ lākṣyamāśritāśrayāvigraham |
śrī kṛṣṇākhyaṁ pāraṁ dhāma jagaddhāma namāmi tāta||29||
bhāvārtha dipikā bhā: 10/1/1

Śrī Kṛṣṇa, Reality the Beautiful, is the emporium of all rasa  and the Supreme Shelter. 

The 10th Canto of the Bhāgavata establishes Śrī Kṛṣṇa and his divine abode as the home of the surrendered souls. I bow down to Kṛṣṇa and His supreme abode as the shelter of shelters, the centre of the universe. Krishna represents beauty and HIs harmonising capacity supersedes everything. There is nothing He cannot harmonise;  all enemies become friends in that harmony. The Lord is the centre of the highest harmony. He is Sweetness. He is our Master. And He is the divine love of us all.

Bhavartha-Dipika, Bha:10/1/1