Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c8.s2.6.2

c8.s2.6.2

serving the spiritual teacher with confidence (*viśrambhena guru-sevā*); following the example of saintly persons (*sādhu-vartmānuvartana*); enquiry into the true dharma (*śuddharma-prcchā*); renunciation of worldly enjoyment for the sake of Kṛṣṇa (*bhogādi-tyāgaḥ kṛṣṇasya hetave*); dwelling in sacred places of pilgrimage (*Tīrtha*) like Dvārakā, Mathurā or the banks of the Ganges; abjuring books (with the exception of the scriptures) as well as the practice of the various arts and controversy (*bahu-grantha-kalābhyāsa-vyākhyā-vāda-vivarjana*); putting on the external signs of a Vaiṣṇava (*vaiṣṇava-cihna-dhāraṇa*); writing the name of Hari on the body by means of sandal etc. (*hari-nāmākṣara-dhāraṇa*); prostrate obeisance (*daṇḍavan natiḥ*); worship (*arcana*); going round the image of the deity (*parikrama*); repeating (*japa*), singing (*gīta*) or recital (*saṃkīrtana*) of the name of the Lord; partaking of the offerings made to the deity (*naivedyāsvāda*) and of the water of his holy feet (*pādyāsvāda*); observing Ekādaśī or other days of fasting, attending the Birth-festival (Janmāṣṭamī) etc.; constantly resorting to the *Śrīmad-bhāgavata*, the Tulasī plant, Mathurā and the Vaiṣṇava devotees, all of which are dear to the Lord; and so forth. Of these the first three ways of cultivation are, however, declared to be of special value; but Kṛṣṇadāsa Kavirāja's *Caitanya-caritāmṛta* (Madhya xxii.