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Shri Sanmodana Bhashyam
It is imperative that in the very beginning, the sincere sadhaka attentively hear his guru chanting the holy name, and thereafter himself chant the holy name free from all namaparadha. The process of chanting guarantees that the four qualities described in the previous shloka will gradually blossom in his heart. Conversely, if the sadhaka's attachment to sensual pleasure is not severed, then his original spiritual identity does not become manifest, in which case bhakti, which is the intrinsic flavor of the Lord's hladini potency, cannot be transformed into bhava, or amorous spiritual mellows.
Sadhana-bhakti means the process of chanting, and the pure form of sadhana-bhakti is clearly indicated in the phrase na dhanam na janam. The principal symptom of bhakti is loving devotional service to Lord Krishna; the secondary symptom is freedom from all desires (anyabhilasita shunyam) outside of the path of bhakti, which is untainted by karma and jnana. As long as loving devotion to Krishna (anukulyena krishnanusilanam) is encumbered by desires for karma, jnana yoga, the highest stage of loving devotional service, or uttama-bhakti, will not manifest; it remains as a mere shadow of devotion, or bhakti-abhasa.
The instructions in this shloka are meant to dissipate this very shadow bhakti. “O Lord, I do not hanker for wealth (dhanam), a following (janam), or beautiful verses (sundarim kavitam)." Here dhanam refers to the wealth of piety accrued when one strictly follows the path of varnasrama-dharma and related karma-kanda activities. It further implies the paraphernalia one need's to fulfil his sensual desires in this life, and to ensure further luxury and sensuality with a next birth in the heavenly planets. Janam refers to wife, sons, servants, subjects, friends and relatives.
The proper understanding of education and learning is that which generates attraction and attachment for the lotus feet of the Supreme Lord. The phrase sundarim kavitam thus does not refer to scriptural narrations of Lord Krishna's pastimes, but to mundane literature or other dry philosophical and esoteric technical subjects. Lord Chaitanya's prayer begs not for such trivialities but to be engaged, birth after birth, in the loving service of the sweet Lord of the heart, to develop unstinting devotion devoid of any and all conditional demands. 'Unconditional' means a devotion uncorrupted by inferior desires for self-aggrandizement and carnal pleasure-a pristine spiritual love overflowing the heart with transcendental mellows. Undeviating and pure love means to satisfy Lord Shri Krishna only.
The soul's struggle to triumph over repeated birth and death and other material miseries is beyond him, for such victory depends entirely upon the Supreme Lord's will. Yet, all miseries automatically cease when, by the Lord's desire, one is rescued from the cycle of birth and death. Therefore, what is the efficacy of a gross materialistic prayer that is contradictory to the precepts of pure devotion? Lord Chaitanya's prayer is this: “Until such time as the cycle of birth and death is brought to an end by the grace of God, let Me have unconditional devotion to His lotus feet life after life, regardless of what My material situation may be.”
In Chaitanya-caritamrita [Antya-lila 20.27, 28, 30], it is said:
“As Lord Chaitanya spoke in this way, His humility increased and praying to Krishna that He might discharge pure devotional service. Wherever there is a relationship of love of Godhead, it's natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Krishna. [Lord Chaitanya prayed,] 'My dear Lord Krishna, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy, You give Me pure devotional service unto You, life after life.'”