loka-dharma veda-dharma deha-dharma-karma
loka-dharma veda-dharma deha-dharma-karma |
lajjā dhairya deha-sukha ātma-sukha-marma ||
dustyaja ārya-patha nija parijana |
svajane karaye yata tāḍana-bhartsana ||
sarva-tyāga kari kare kṛṣṇera bhajana |
kṛṣṇa-sukha-hetu kare prema-sevana ||
ihāke kahiye kṛṣṇe dṛḍha anurāga |
svaccha dhauta-vastre yaiche nāhi kona dāga ||
ataeva kāma-preme bahuta antara |
kāma andha-tamaḥ, prema nirmala bhāskara ||
ataeva gopī-gaṇe nāhi kāma-gandha |
kṛṣṇa-sukha lāgi mātra, kṛṣṇa se sambandha ||
(Caitanya-caritāmṛta: 1.4.167–172)
“Social dharma [i.e., conventional rites and conduct], Vedic dharma [i.e., rites and conduct enjoined in the Vedas], activities dictated by bodily dharma [i.e., appeasing one’s thirst and hunger, etc.], shyness, composure, and pleasing the body [i.e., activities performed to please the senses]—which are [all] based on pleasing oneself—the difficult to give up noble path [i.e., the code of proper social conduct], one’s own relatives, and all the punishment and chastisement leveled by one’s kinsfolk—forsaking all [of these] and engaging in worship of Kṛṣṇa, that is, engaging in service with prema for the sake of Kṛṣṇa’s pleasure—this is called firm anurāga for Kṛṣṇa. It [i.e., such anurāga] is like a pure washed cloth on which there is no blemish whatsoever. Therefore, there is a vast difference between kāma and prema: kāma is like blinding darkness, and prema is like the spotless sun. Therefore, there is not even a trace of kāma within the gopīs. Their relationship with Kṛṣṇa is only for the sake of Kṛṣṇa’s happiness.”