“In pursuit” is a series of teachings and realizations in everyday life . The teachings of the Prema Bhakti Candrika by Srila Narottama Thakhura Mahasaya form the base framework of the Gaudiya Vaishnavic thought. Sriman Mahaprabhu established the renewed Vedic approach in an easier, digestible format and passed on this revelatory knowledge to the six Goswamis of Vrindavana. However the Prayojana tattva or the ultimate goal of Gaudiya Vaishnavism has been conclusively established by the Mahasaya where he firmly establishes the objective of Gaudiya Vaishnava way of life with laser sharp precision. Any deviation from the teachings of Prema Bhakti Candrika can be safely assumed to be a disturbance to Sriman Mahaprabhu’s very own internal mood and intention. Any jeeva seriously interested in its own ultimate wellbeing should simply follow the teachings of Thakhura Mahasaya.
The Vedic thought has sequentially discussed Religiosity, Use of wealth for religious purposes, satisfaction of one’s desire by regulated means and ultimate liberation as the objective of life. However the Srimad Bhagavatham clearly discusses the “Pancham Purushartha” or the fifth objective of satisfying Sri Krishna through Bhakti. Although Srimad Bhagavatham details out the 9 basic processes through which one can satisfy Sri Krishna, this aspect has been depicted practically through the aspect of “rasa” or devotional mellow by Sriman Mahaprabhu. The steps to attain that state is an integral part of “rasa sadhana” or attaining the highest devotional mellow of madhura rasa or conjugal mellow through a series of scientific processes. This encompasses the subject matter of Sri Prema Bhakti Candrika, the moonbeam of highly concentrated Prema Rasa by means of Bhakti. The Sambandha tattva is the relationship aspect, relationship with the personified aspect of Prema namely Sri Sri Radha Krishna. The Abhideya Tattva, the means to nurture the relationship that is Bhakti by which the Prayojana Tattva becomes attainable. The Prayojana tattva is the final goal of engaging in the means (Abhideya Tattva) that is attaining eternal service to the Sambandha tattva. This Prayojana tattva is most important nonetheless it is impossible to attain the Prayojana without Sambandha and Abhideya. If the goal is not clear and not fixed right in the beginning of the journey, we may engage in Bhakti with all zeal and surrender and yet we may not achieve the finality as delineated by Sriman Mahaprabhu. The process of attaining the means may be correct yet the destination reached may be way off. Hence those who are in Bhakti should strictly adhere to the internal mood of Sriman Mahaprabhu and then engage themselves in Bhakti. Thakhura Mahasaya has thus established the inner core of Sriman Mahaprabhu’s heart and firmly established the Sambandha, Abhideya and Prayojana Tattva with immaculate precision. The Prema Bhakti Candrika is thus a gem and stands a class apart when it comes to choice of path in Bhakti. A jeeva who undertakes a serious study of Prema Bhakti Candrika automatically becomes qualified to savour the works of the Six Goswamis of Vrindavana. One who shuns duplicity and does not bear within his heart any other desire other than to serve the divine couple following the footstep teachings of Sriman Mahaprabhu is qualified in every way to adorn the Prema Bhakti Candrika.
Thakhura Mahasaya clearly establishes that unless one is single-pointedly devoted to Sri Sri Radha Krishna with a view to attaining their eternal service in the mood of conjugal love by accepting Radha Dasyam, “Eternal servitude to Srimati Radharani” , one is not established on a pure platform. The aspect of Aishwarya or mood of Awe and reverence lacks the tenacity to attract the Lord in the most intimate way. Though Aishwarya Rasa is deemed supreme in the revealed shastras, Braja rasa or the mood of service to the divine couple in the mood of the Gopis of Vrindavana cannot be spoken enough about by even the Vedic scriptures due to its unparalleled fluent purity which even the Vedas cannot hold!