Daa-mla-tattva Sarvabhvana

2003 by Sarvabhvana dsa All Rights Reserved

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1. Daa-mla-tattvaThe Ten Esoteric Truths 2. The VedaThe Perfect Proof, mnya 3. r KaThe Supreme Absolute Truth 4. r KaEndowed with All Potency 5. r KaThe Ocean of Devotional Rasa 6. The Jvar Haris Separated Energy 7. The JvaSubject to Captivation by My 8. The JvaThe Liberated Transcendental Position 9. All CreationInconceivably, Simultaneously, One and Different from r Ka 10. Pure DevotionThe Only Means of Perfection 11. Prema PrayojanaThe Ultimate Goal All glories to r Guru and Gaurga

The Ten Esoteric Truths of the Vedas

O Viupda rla Bhaktivinode hkura Translated by rman Sarvabhvana Dsa 1

Edited by rman Kedamana Dsa

Dedication
Dedicated to O Viupda Paramahasa Parivrjakcrya Aottara-ata r rmad Nitya-ll-pravia A.C. Bhaktivedanta Swami Prabhupda, who fourteen times garlanded the globe with the sparkling spiritual gems that are the Daa-mla-tattva.

Introduction - The Life and Times of rla Bhaktivinode hkura

The importance of this book cannot be overstated, for herein, all the essential teachings of the Vedas are concisely expounded. These gems are revealed by the spiritual and intellectual brilliance of rla Bhaktivinode hkura, illuminating all who will glance this way with the guiding light of Vedic truth. In these pages, the devotion of the hkura to r Ka Caitanya Mahprabhu is wonderfully predominant. However, at the time of writing, the start of the twentieth century, the effulgence of Vedic knowledge was all but covered. Misinterpretation, speculation and condemnation were the order of the day as a means of approach to the oldest literature of mankindthe sacred Vedas. Spirituality was outmoded; the darkness of materialism, godless economic development and sensual pursuits were the programme for the 'modern' age. But the hkura would have none of that. His life's mission became to re-establish and present in their original 2

pristine purity the tenets of r Ka Caitanya Mahprabhu, whom he came to term as the "Eastern Saviour." During March 1486, as the full moon arose, r Mahprabhu appeared in r Mypur Dhma, Navadvpa, West Bengal, India. In the Vedic literature, His advent and activities are foretold, the rmad Bhgavatam (11.5.32): ka-vara tvika sgopgstra-pradam yajai sakrtana-pryair yajanti hi su-medhasa "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Ka. Although His complexion is not blackish, He is Ka Himself. He is accompanied by His associates, servants, weapons and confidential companions." An incarnation of the Supreme Absolute Truth, r Ka, as a devotee, to teach and mercifully bestow loving devotion to Himself upon ailing mankind. However, at the time of the hkura, few knew and fewer still properly practiced the sublime transcendental tenets of r Gaurga Mahprabhu. The pure spiritual lila of the transcendental world, revealed particularly in the rmad Bhgavatam, had been misrepresented as equivalent to mundane condemnable activities. False imitationist gurus and devotees were guiding gullible fools on the path to Hell by their perverted practicesand all in the name of r Gaura Hari. A renowned intellectual, poet, scholar, linguist, philosopher of Calcutta and, himself, a respected responsible Deputy Magistrate of the then British Government, were all the ornaments of rla Bhaktivinode hkura, then know as Kedarnatha Datta. Yet, he studied humbly at the feet of his spiritual preceptorsin particular, rla Jaganntha dsa Bbj in whose heart the correct parampar understanding of r Gaurga Mahprabhu shone brightly. The hkura started a vigorous campaign of Ka consciousness helped, most notably, by his son, Bimala Prasda, who was to become the celebrated rla Bhaktisiddhnta Sarasvat hkura Prabhupda, the spiritual master 3

of rla A.C. Bhaktivedanta Swami Prabhupda, who was to spread the teaching of Mahprabhu globally by founding of the International Society for Krishna Consciousness. The undaunted efforts of rla Bhaktivinode knew no bounds and great success followed his heroic struggles and campaigns. Books, essays, magazines, poems, songs, and commentaries flowed like the unstoppable Ganges from his pen. Preaching centres for the distribution of the Holy name were founded and the lost site of r Gaura Hari's transcendental birth revealed. The nectarine beverage of pure devotion to r Ka flooded the land and is now available worldwide by the efforts of his spiritual descendants. The debt we owe such a devout devotee of r Gaura Hari is beyond calculation; let us bow our heads at his feet hoping that the dust thereof will become our only treasure. To this day, reverence for his name increases throughout the world. In the pages of this book stand proudly the ten pillars of the temple of Vedic Truth erected by the hkura in his preaching workthe Daa-mla-tattva. These ten esoteric essential truths were mined from the fertile fields of the Vedic astra by r Nimi Pandit Mahprabhu. They eloquently contain the whole gamut of Vedic knowledge and all are invited to study, memorise, contemplate and realize them for the successful practice and propagation of Ka Consciousness. It is a central work of Vaiavism and the blueprint of the hkura's blessed teachings with which all spiritual aspirants should be deeply familiar. In 1896, the hkura himself predicted that the time was arriving when all philosophies and religions would flow into and find their fulfilment in pure Vaiava Santana-dharma, the eternal religion of all souls toward the Supreme Personality of Godhead, r Ka, as per the teaching of r Vivambhara Gaurga Mahprabhu. When one attentively and without prejudice studies the Daa-mla-tattva, one must agree. To play a small part in the presentation of such perfection is the mercy of rla Bhaktivinode hkura upon the translator, editor and the many souls involved in this first English publication. In particular, we wish to mention H.H. Vipra Mukhya Maharj for his computer expertise and 4

rman Ski-gopla Dsa for his assistance in layout and proofreading. We hope the learned and respected readers will bless us and forgive any errors in our efforts. Jai r Ka Caitanya Mahprabhu. Hare Ka, Hare Ka, Ka Ka, Hare Hare Hare Rma, Hare Rma, Rma Rma, Hare Hare Yours in the service of r Guru and r Gaurga, Kedamana Dsa.

Chapter One - Daa-mla-tattvaThe Ten Esoteric Truths

The One Eternal Religion

Five centuries after the appearance of r Caitanya Mahprabhu, numerous scholars are engaged in studies and research in scientific fields in various countries all over the world by His grace alone. As a result of these scholars' endeavours, their thoughts and concepts are spreading far and wide and dissipating darkness from the minds of students worldwide. The students in our country (India) are also assimilating this mundane knowledge in their schools and universities providing proof of alert and open minds. After wading through an ocean of debates and discussions and browsing through different religious propaganda materials, a large section of these students have arrived at the conclusion that no other teacher in the annals of history can compare to r Caitanya Mahprabhu as a preceptor, and that pure Vaiavism has no equal as a religion anywhere in the world.

Sectarian and Non-sectarian Religion

Excited and provoked by such a conclusion, millions of people are sincerely enquiring about the teachings of pure Vaiavism given by r Caitanya Mahprabhu. The conviction that mans religion is one, and not many, has become firmly rooted into the thoughts of learned men and academics. Mans eternal religion cannot vary according to time and place. In truth, eternal religion is but onenot many. But then, why are there many religions? The answer is that man in his pure state of consciousness has but one eternal religion. However, having become captive and conditioned by matter, mans religion has diverged into two: temporary or sectarian; and eternal or non-sectarian. Non-sectarian eternal religion does not change according to time, place and people. Whereas the conditioned living entities, having become captive and conditioned by matter, have developed various religions according to the differences of time, place and circumstances. Thus, sectarian religions have accepted different designations and forms in different countries. As and when the conditioned soul becomes free from mundane identifications, by and by his religion becomes non-sectarian. Liberated from all mundane identities mans religion is one and eternal.

Pure Vaiavism
r Caitanya Mahprabhus instructions on mans eternal religion to the whole world are pure Vaiavism. It is stated in the r Caitanya-caritmta di-ll (7.164-166): mathurte pthila rpa-santana dui senpati kaila bhakti-pracraa nitynanda gose pthila gauadee tiho bhakti pracrila aea-viee pani dakia dea karil gamana grme grme kaila ka-nma-pracraa 6

"Lord Caitanya dispatched the two generals Rpa Gosvm and Santana Gosvm to Vndvana to preach the bhakti cult. As Rpa Gosvm and Santana Gosvm were sent toward Mathur, so Nitynanda Prabhu was sent to Bengal to preach extensively the cult of Caitanya Mahprabhu. r Caitanya Mahprabhu personally went to South India, and He broadcast the Holy Name of Lord Ka in every village and town." What r Caitanya Mahprabhu taught the whole world through His generals is also recorded in the r Caitanya-caritmta di-ll (9.36+41): ataeva mi aj dilu sabkre yh th prema phala deha yre tre bhrata bhumite haila manuya janma yra janma srthaka kari kara para-upakra "Therefore, I order every man within this universe to accept love of Godhead and in turn distribute it to others. One who has taken birth as a human being in the land of India (Bhrata-vara) should make his life successful and work for the benefit of all other people."

r Caitanyas Teachings
Dear readers! Is it then surprising that intelligent and learned men would simply abandon the bandwagons of other religious preachers and desire to follow the teachings of pure Vaiavism as enunciated by r Caitanya Mahprabhu, the Supreme Lord of all living entities? It is our duty now to compile r Caitanyas instructions and present them to the world, as they are. Some demented persons try to exploit this opportunity to mislead the intelligentsia by propagating their own theory fabricated in the factories of their limited minds. Some victims have forfeited the straight and simple path to embrace an almost insurmountable and complicated one, thereby deluding the world and themselves. Now, we must sincerely try to benefit the learned intelligentsia and students, who are worthy of our respect. In all good and auspicious projects, there is no greater hindrance than selfish motives and exploitation. Many are able to knowingly preach a 7

bogus and adulterated spiritual paradigm guided by self-aggrandisement. Dear readers! We do not harbour ulterior motives of any kind. Monetary gains, fame, position, influence, and leadershipnone of these are desirable to us. Our only desire and hope is that the nectar of r Caitanyas instructions, which we have been able to relish by the saintly devotees' grace, may also be available to everyone.

Realised and Scientific Esoteric Truth

Recently, a new journal entitled, r Caitanya-mata-bhodhini, (purports to r Caitanyas precepts) has caught our attention. The authors of this journal took upon themselves the task of globally propagating the creed of r Caitanya in its pristine form. In itself, their resolve stands above stricture. However, the methodology for compiling r Caitanyas instructions they suggest is, to say the least, alarming. The authors are determined to compile Lord Caitanyas precepts from the Sanskrit writings of the Gosvms. They seem to forget that the essence of the Gosvms books is contained in an unaberrated form in the Bengali treatiseLord Caitanyas biography by rla Kadsa Kavirja Gosvm, the r Caitanya-caritmta. It would more than suffice if r Caitanyas teachings based on the r Caitanya-caritmta were to be broadcast worldwide. An erudite scholar and pure devotee of rla Kadsa Kavirjas stature is rarely found, especially at the present time. And if anyone proudly assumes he can crystallise the essence of r Caitanyas philosophy from the Gosvms writings better than rla Kavirja Gosvm then he is indeed an upstart and a pretender. Our limited intelligence prompts us to believe that when the truths contained in r Caitanya-caritmta can be delineated and broadcast universally then there can be no lack of knowledgeespecially of r Caitanyas tenets. It is true, however, rla Kavirja Gosvm has presented some parts of the esoteric theology in a cryptic fashion. Then, such Gosvms treatises as the Six Sandarbhas, Bhakti-rasmta-sindhu and so on may be studied to properly expand them. Original texts from these works must be located and elaborated upon to make the profound content 8

of r Caitanya-caritmta unequivocal and comprehensible. It seems that the intention of the authors of r Caitanya-mata-bodhini is nothing short of trying to bite off more than they can chew. Our humble attempt in this book will be to delineate r Caitanyas nectarine instructions from the r Caitanya-caritmta. So, dear readers, I place one humble request at your feet. r Caitanyas teachings are esoteric, scientific and absolute principles. Only an attentive reading will make them comprehensible. The practice nowadays is to read a novel reclining on the bed after supper and before sleep. However, r Caitanyas teaching must not be treated or read in the same manner. The essence and profound conclusions of the entire Vedic scriptures lie encapsulated in His precepts. The transcendental truths contained in His teachings may only be grasped if and when they are read with proper faith, attentively and in the company of saintly personages, followed by discussions to mine out the gems of truth. Therefore, kindly discard previous habits of browsing and carefully delve into this book which delineates the ten esoteric principles and thereby crown our humble attempt with success.

The Ten Esoteric Principles Taught by r Caitanya

In His instructions, r Caitanya explained the three esoteric concepts from the scriptures known as: sambandha (eternal relationship), abhidheya (direct application) and prayojana (ultimate necessity). When instructing rla Santana Gosvm, Lord Caitanya said (Cc. Madhya 20.143, 146): veda stre kahe, sambandha, abhidheya, prayojana ka, ka-bhakti, prema-tina mahdhana mukhya gaua vtti, kiva anvaya vyatireke vedera pratij kevala kahaye kake "In the Vedic literature, r Ka is the central point of attraction, and His service is our activity. To attain the platform of love of Ka is lifes ultimate goal. Therefore, Ka, Kas service and love of Ka are the three great riches of life. When one accepts Vedic literature by dictionary 9

meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Lord Ka." The Vedic literature is indeed authentic scripture. Whatever is found in the Veda is the absolute truth. The sole aim of the Veda is to reveal Ka, either directly or indirectly, in some places as the principal topic or in other places as the subordinate topic. Therefore, when discussing the principle of sambandha, the Veda points to Ka alone. Similarly, devotional service to Ka is the abhidheya principle and love of Godhead, Ka, is the singular necessity and ultimate objective of the entire Vedic literature, prayojana. In order to delineate the three principles of sambandha, abhidheya and prayojana we must first discuss the ten esoteric principles as enunciated by r Caitanya.

Krik, Explanatory Verse

mnya prha tattva harim iha parama sarva-aktim rasbdhi tad bhinns ca jvn prakti-kavalitn tad-vimukt ca bhvt bhedbedha-praka sakalam api hare sdhana uddha-bhakti sdhya tat-prtim evety upadiati jann gaura-candra svaya sa "(1) The Vedas are the principal scriptural evidence, which in turn expound the following nine principles: (2) Ka is the Supreme Absolute Truth. (3) Ka is omnipotent. (4) He is the fountainhead of all relationships and love. (5) The living entities are His separated parts and parcels. (6) The living entity, due to his constitutional situation as the marginal energy, may come under the sway of the material energy. (7) Again, due to his marginal nature, the living entity in the liberated condition is free of the influence of material nature. (8) The living entity and everything in this material cosmos is simultaneously one and different from the Supreme Lord, Ka. (9) Pure devotional service is the living entitys occupation and means. (10) Pure love of Ka is the living entitys ultimate goal." The first principle presents and establishes the evidence, the bona-fide 10

source of information. The second to eighth principles are the concepts of sambandha, as discussed in the Veda. The ninth principle points out the abhidheya principle and the tenth, the prayojana principle. These ten principles are conveniently categorised into prama (proof, evidence) and prameya (that to be substantiated). The first, the Vedic literature, is prama. The following nine, i.e. the second to tenth principles, are all in the category of prameya, that to be substantiated. Of that nine, the second, third and fourth elaborate upon the supremacy of Ka, the Absolute Truth. The fifth, sixth and seventh delineate the conditional position of the jva. The eighth principle discusses the eternal relationship between Ka, the Supreme Lord and the living entity, jiva. This principle of simultaneous oneness and distinction, bhedbheda, must be understood and realized as the inconceivable potency of the Supreme Lord. The ninth principle illustrates bhakti as the activity of the jiva and the tenth gives the goal of such activity, ka-prema. Now each of these principles will be dealt with in detail.

Chapter Two - The VedaThe Perfect Proof, mnya

What is mnya?
The following krik, Explanatory Verse, gives the definition of mnya, the Veda: mnyah rutaya sksd brahma-vidyeti viruta guru-parampar prpt viva kartu hi brahmaa "Knowledge in the form of scriptural conclusions spoken from guru to disciple in an unbroken disciplic chain beginning from Lord Brahm, the creator of this universe, known also as brahm-vidy, transcendental 11

knowledge, is called mnya." This is substantiated in the Muaka Upaniad (M.Up. 1.1.1; 1.2.13): brahm devnm prathama sambabhva vivasya kart bhuvanasya gopt sa brahma-vidy sarva-vidy-pratihm atharvya jyeha-putrya prha yenkara purua veda satya provca t tattvato brahma-vidym "The creator, maintainer and first-born demigod Lord Brahm tutored his eldest son, Atharva, in the essence of all knowledge known as brahm-vidy, transcendental Absolute Truth. By this knowledge the Absolute Truth, the Supreme Personality of Godhead, is realised." The Bhad-rayaka Upaniad (Br.Up. 2.4.10) states: asya mahato bhtasya nivasitam etad gvedo yajur veda sma vedtharvgirasa itihsa pura vidy upaniada lok stry anuvykhynni sarvi nivasitni "The four Vedas, the Itihsas, Puras, Upaniads, aphorisms, purports and so on have all emanated from the breath of the Infinite Supreme Controller. The Mahbhrata, Rmyaa and similar literatures are Itihsas, histories. There are eighteen principal Puras, headed by rmad Bhgavatam and eighteen subordinate Puras. Out of the prominent one hundred and eight, the principal Upaniads are eleven: the a, Kena, Kaha, Prana, Muaka, Mkya, Taittirya, Aitareya, Chndogya, Bhad-rayaka and vetvatara. lokas are poetic compositions, with specific meters, composed by is, philosophers. Stras are concise aphorisms written by the principal spiritual preceptors, cryas. And anuvyakhyas are written by the cryas as purports to the stras. However, the principal meaning of the word mnya is Veda." Thus, Caitanya-caritmta declares (Cc. di. 7.132): svata prama veda-pramasiromai laka haite svata pramat hni "The self-evident Vedic literature is the highest evidence of all, but if this literature is interpreted, its self-evident nature is lost." 12

Further, (Cc. Madhya 6.135, 137): pramera madhye ruti prama pradhna ruti ye mukhyrtha kahe sei se prama svata prama veda yei satya kahe laka karile svata pramya hni haye "Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. The Vedic version understood directly is first-class evidence. The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the Veda is immediately lost."

The Message of the Veda in Other Literature

The writings of the Gosvms and the r Caitanya-caritmta, for example, are anuvyakhayas. Thus, the Veda, Puras, Ithihsas, Upaniads, lokas, stras, and acryas purports are all mnya, Vedic literature. The Vedic literature has been duly glorified throughout the rmad Bhgavatam e.g. (SB 11.14.3, 4, 7, 8): r-bhagavn uvca klena naa pralaye vnya veda sajit maydau brahmae prokt yasy dharmo mad tmka tena prokt svaputrya manave ybhir bhtani bhidyante bhtn patayas tath eva prakti-vaicitryd bidyante matayo nm prasparyea kecit paa-matayopare "The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahm because I, Myself, am the religious principles as enunciated in the Veda." Lord Brahm spoke this Vedic knowledge to his eldest son Manu, and 13

the seven great sages headed by Bhgu Muni then accepted the same knowledge from Manu. All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards. Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. On the other hand, other teachers directly support atheistic viewpoints. The Brahm-sampradya is the Maintainer of the Vedic Religion From this statement, we can clearly understand that the disciplic succession (parampar) called the Brahm-sampradya has been flowing down to the present time from the very dawn of creation. The feature of this sampradya is that the unadulterated knowledge of the Veda has been handed down in an unbroken chain of spiritual preceptors and has thus sustained religious principlesdevotion to the Supreme Lord. This unadulterated knowledge is mnya. Those persons who do not accept the bona-fide nature of the Brahm-sampradya disciplic succession cannot inspire faith in the evidences of the scriptures. Brahm, the creator of the universe, is a disciple of the Lord of the spiritual sky. Persons who do not accept this are referred to in the rmad Bhgavatam as teachers of atheistic viewpoints. Furthermore, those who accept the r Ka Caitanya sampradya from r Caitanya Mahprabhu, but secretly deny the self-perfected process of guru-parampar, disciplic succession, are certainly no better than the followers of Kali-yugathe age of degradation. In truth, only the most fortunate of souls recognise the unadulterated Vedic knowledge flowing down to us through an unbroken chain of spiritual masters as the best of all evidences. This is r Caitanyas first lesson. rla Jiva Gosvm writes in the Tattva-sandarbha (verses 9, 10): athaiva citn r-ka-vcya-vcakat-lakaa14

sambandha-tad-bhajana-lakana-vidheya-tat-prema-lakaaprayojankhynm arthn nirayya pramam tvad viniryatetatra puruasya bhramdi-doa-catuayatvt sutarm acintylaukika-vastu-sparyogyatvc ca tat-pratyakdinypi sadoni tatas tni na pramnty andi-siddha-sarva- purua paramparsu sarvalaukiklaukika-jana-nidnatvd aprktavacana-lakano veda evsmka sarvtta- sarvrayasarvcintyacarya-svabhva vastu vividiatm pramam "The following evidences are presented to ascertain the symptoms of: sambandha, relationship with Ka as the central figure; abhidheya, the direct process of achieving Himdevotional service; and prayojana, the indispensable necessityka-prema. By nature and construction, human beings are controlled by four inherent shortcomingsillusion, mistakes, cheating, and falsehood. This limits them from experiencing the inconceivable and extraordinary transcendental phenomena. The methods of knowledge they have access to and offer, such as direct sensual perceptions and subsequent theorization, are automatically faulty. Thus, direct perceptions (pratyaka) and inference (anumna) cannot be included as perfectly authentic evidences. However, for the scientifically minded seekers of the truth, the only substantive source of evidence is the Veda because it has been transmitted, since time immemorial, through an unbroken chain of self-realised and eternally perfected spiritual masters who are the repositories of both material and spiritual knowledge. Their words are supramundane and transcendental to mundane scrutiny, providing shelter to all seekers, and their knowledge possesses an inconceivably extraordinary nature and influence." After establishing the substantive proofs of the Veda as the singular source of evidence, rla Jva Gosvm ascertains that the Puras uphold the Vedic religious principlesand that the rmad Bhgavatam is the best source of evidence. The arguments he uses to assert the pre-eminence of the rmad Bhgavatam lend support to the writings of the spiritual preceptors who are the authorities on spiritual conclusionsmasters such as Brahm, Nrada, Vysa, ukadeva Gosvm, Vijayadhvaj, Brahmatrtha, 15

Vyasatrtha, r Madhvcrya and so on. All the statements regarding these points clearly establish that the disciplic line (sampradya), beginning with Brahm, is, for the servitors of r Ka Caitanya, the bona-fide disciplic succession, (guru-parampar). r Kavi Karapra supports this view by reiterating the guru-parampar in his book Gaura-gaoddea-dpika. The commentator on the Vednta-sutra, r Baladeva Vidybhana has fixed and authenticated this disciple succession. Those who deny this disciplic succession are indeed inimical to the followers of r Ka Caitanya.

Direct Sensual Perception and Inference are Faulty

In regard to accepting the words of the Veda, it is imperative that one understands they are eternally self-perfected. No interpolation or interpretation is required. The words are direct and unequivocal. For example: r Gaurga, the son of mother Sc, is none other than r Ka, the son of r Nandathe meaning is unambiguous. However, the statement: "gangayam ghosah,"the cowherd village, Ghoapalli, is in the Gagdoes not communicate a clear meaning, only by surmising can we conclude that the village of Ghoapalli is situated on the banks of the river Gag. In Vedic statements, one should not resort to interpretation unless it is clearly necessary.

The Vedic Knowledge is Unequivocal and Evidential

The Chndogya Upaniad states: ymc chavala prapadye avalc chyma prapadye "Through the mercy of Shyma, I seek the shelter of His internal potency, the hldin-akti. And through the mercy of this potency I seek the shelter of Shyma." The direct meaning of this Vedic statement is unequivocal. Then, why must one be cajoled into accepting r akarcryas interpretation that 16

shyma (Ka) indicates hrda brahmtva, inner impersonal Brahman-ness? The liberated souls usually engage in worshipping the Divine Couple, r Shymasundra and rmati Rdhik. This is the obvious and direct meaning of this Vedic statement. Hence, r Caitanya-caritmtas declarationthe authority of the Veda is lost by imaginary interpretationbecomes applicable here. Many ways can be adopted to ascertain or surmise the meaning of words. In this regard, r Jagada has written in his philological compilation, Sabda-akti-prakasika: jahat svrthjahat svrtha nirhdhunikadik laka vividhas tbhir lakaka syd anekadh "There are many formulas for interpretation, such as jahatsvartha, ajhatsvartha, nirudha and anika, etc., but all these systems are ineffectual in ascertaining transcendental subject matters. In fact, when they are applied, they create confusion by misconstruing the real meaning."

Direct Meanings and ExtrapolationsTheir Differences

r akarcrya postulates that as one is researching the imperceptible, impersonal truth of the Veda, the direct meaning is ineffectual; hence, extrapolations and interpretations are imperative. To this view, the illustrious crya, r Madhvcrya, has posted his rebuttal in his famous philosophical treatise, Tattva-muktavali (Tm. 22): ngiktbhidh yasya laka tasya no bhavet nsti grma kuta sm na putro janaka vin "In ascertaining the pre-eminent meaning of a word, if the direct meaning is not obvious, where is the provision for interpretation? When there is no town, what is the use of arguing about its border? Without a father, how can a son be conceived?"

Transcendental Truths are Revealed Only in the Veda

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When the imperceptible object is not to be discovered by the direct meanings of words, the extrapolations, which are merely backup and assisting methods, are impotent. Therefore, an intelligent person discards the effete process of interpretative extrapolation to understand the transcendental Vedic truth and simply depends on the direct and unequivocal meaning of the Vedic words. Krik, Explanatory Verse ya dikavaye tene hd brahma-santana sa caitanya kalau sksd amrjt ta mata ubham vipralips pramda ca karapava bhrama manun vicareu syd dhi doa catuayam tad-adhokaja-tattveu durnivrya budhair api apaurueya-vkhyni prama tatra kevala pratyakam anumna ca tad adhnatay kvacit "The Supreme Lord Caitanya, who impregnated the heart of the first poet and philosopher, Lord Brahm, with the eternal knowledge of the Veda, appeared in Kali-yuga in Navadvpa. He purified the all-auspicious knowledge of the Veda from the contaminating influence of the age and enthroned them in their pristine glory. The four faults inherit in all humansimperfect senses, falling into illusion, making mistakes and the propensity to cheatalways creep into their conclusions. In ascertaining transcendental subject matters, even the most erudite paits are not able to free themselves from these four faults. Therefore, especially in regard to supramundane topics, only the superhuman and divine words of the Veda are the sole evidences. Other proofs like direct sensual perception, inference, comparison, tradition etc. are sometimes pressed into service but only as subordinate evidences to the authority of the Veda."

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Chapter Three - r KaThe Supreme Absolute Truth

Vedic Evidences of r Ka s Divinity

The r Caitanya-caritmta (20.146) states this Vedic truth: mukhya gaua vtti kimva anvaya vyatireke vedera pratij kevala kahaye kake "When one accepts the Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Ka." The entire Vedic literature in different places, primarily or secondarily, directly or indirectly, in purports or explanations, through innuendoes or inferences, always describes r Ka as the Supreme, and no one else. In Caitanya-caritmta (Cc. Adi. 2.106) it is stated: svayam bhagavn ka, ka sarvraya parama vara ka sarva stre kaya "The Personality of Godhead r Ka is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept r Ka as the Supreme Lord." And further (Cc. Adi. 2. 65): advaya jna tattva vastu kera svarpa brahm tm, bhagavn, tin tra rpa "Lord Ka Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three featuresas Brahman, Paramtm and Bhagavn." 19

And furthermore (Cc. Adi 2.24-26): veda bhagavata upaniad gama pra tattva yre, kahe, nahi yra sama bhakti yoge bhakta pya yra daraana srya tena savigraha dekhe deva gaa jna yoga mrge tre bhaje yei saba brahm tm rupe tre kare anubhva "Thus, the Personality of Godhead, Ka, is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept r Ka as the Supreme Lord. Lord r Ka as the Supreme Lord is the undivided one Absolute Truth, the ultimate reality. He manifests in three featuresas Brahman, Paramtm and Bhagavn. The Personality of Godhead is He who is described as the Absolute Whole in the Veda, Bhgavatam, Upaniads and other transcendental literature. No one is equal to Him. Through their service, devotees perceive the Personality of Godhead, just as the denizens of heaven see the personality of the Sun. Those who walk the path of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localised Paramtm." Similarly, in the vetvatara Upaniad (5.4) we find: eko devo bhagavn vareyo yoni svabhvn adhitihaty eka "The Supreme Personality of Godhead, Ka, is worshipable by everyone; for he is eternally present in every living entity."

Lord Ka is The Supreme Lord Over All

In defining who is Bhagavn, God, the rmad Bhgavatam (SB. 1.3.28) declares: ete ca kal pusa kas tu bhagavn svayam "All of these incarnations are either plenary portions or portions of the plenary portions of the Lord, but only Lord r Ka is the original 20

Personality of Godhead." Lord Ka, Himself declares in the Bhagavad-gt (Bg. 7.7): matta paratara nnyat kicid asti dhanajaya "O Conqueror of wealth, there is no truth superior to Me." Also, Bhagavad-gt (Bg. 15.15): vedai ca sarvair aham eva vedya "By all the Veda, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Veda." It is further stated in the Gopla-tpan Upaniad (Go.Up. 21): tasmt ka eva paro devas ta dhyyet ta raset ta bhajet ta yajet eko va sarvaga ka ya ekopi san bahudh yo vibhti ta phastham ye tu bhajanti dhrs tem sukha vata netaream "Thus, r Ka is the Supreme controller. Meditate on Him, glorify loudly His name, serve Him and worship only Him. r Ka is the all-pervasive, omnipresent Being who brings everyone under His swayHe alone is worthy of everyones worship. Although He is one, yet He manifests and expands Himself in countless forms like Matsya, Krma, Vsudeva, Sakaraa, Kraodakay Viu, Garbhodakay Viu and so on. Equipoised and saintly devotees like rla ukadeva Gosvm, who worship the transcendental Deity form of the Lord on the altar, are alone eligible to attain eternal bliss. Others, who worship the impersonal Brahman or the Supersoul Paramtm features of the Lord, are not fit to experience this unlimited transcendental bliss." Paramtm is r Kas Partial Expansion: a Krik, Explanatory Verse ka paramtm vai brahma taj jyotir eva ca

21

paravyomadhipas tasyaivarya mrtir na saaya "r Ka is the only Lord. Paramtm is His part and Brahman His effulgence. r Nryaa in Vaikuha is the majestic manifestation of r Ka. The Veda and other scriptures clearly show this, clearing all doubt." The Taittirya Upaniad states (Tat.Up. 2.1): satya jnam ananta brahm yo veda nihita guhy parame vyoman sonute sarvn kmn saha brahma vipacit "The transcendental, eternal and Absolute Truth is Brahman. He is situated within the hearts of all beings as the Paramtm, the Supersoul. The Supreme Truth residing in the Vaikuha planets of the spiritual sky as the Lord of all being is r Nryaa. The one who knows this truth attains all transcendental qualities in his communion with the Supreme Brahmanr Ka." In this verse vipacit Brahman, the erudite Brahman, refers to Lord Ka. In many parts of the Veda, Lord Ka has been described as that Supreme Brahman. The rmad Bhgavatam (SB. 7.10.48) states: gha para brahma manuya-ligam yan-mitra paramnanda pra brahma santanam "The Supreme Brahman accepts a human form and takes birth; this is the confidential truth. However, He maintains His transcendental position of eternality and bliss." The Viu Pura says: yatrvatra kkhya para brahm narktim "Wherever the Supreme Lord appears in His human form incarnation, He is Ka, the Supreme Brahman." In the Bhagavad-gt (Bg. 14.27), Lord Ka, Himself, declares: brahmao hi pratihham 22

"I am the basis of the impersonal Brahman." Like this, there are hundreds and thousands of scriptural quotes confirming that r Ka is vipacit Brahman, the Supreme Brahman. Vipacit, erudite scholar, certainly defines r Ka, as erudition is one of the principal qualities among His sixty-four transcendental qualities.

r Kas Sixty-four Transcendental Qualities

The Bhakti-rasmta-sindhu enumerates sixty-four transcendental qualities of r Ka (Brs.1.11-17): net su-ramyga sarva-sal-lakanvita ruciras tejas yukto balyn vayasnvita "Ka, the Supreme Hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful." The extraordinary hero, Ka, possesses these transcendental qualities: (1) beautiful features of the entire body; (2) marked with all auspicious characteristics; (3) extremely pleasing; (4) effulgent; (5) strong; (6) ever youthful; (7) wonderful linguist; (8) truthful; (9) talks pleasingly; (10) fluent; (11) highly learned; (12) highly intelligent; (13) a genius; (14) artistic; (15) extremely clever; (16) expert; (17) grateful; (18) firmly determined; (19) an expert judge of time and circumstances; (20) sees and speaks on the authority of the scripturesthe Veda; (21) pure; (22) self-controlled; (23) steadfast, (24) forbearing; (25) forgiving; (26) grave; (27) self-satisfied; (28) possessing equilibrium; (29) magnanimous; (30) religious; (31) heroic; (32) compassionate; (33) respectful; (34) gentle; (35) liberal; (36) shy; (37) the protector of surrendered souls; (38) happy; (39) the well-wisher of devotees; (40) controlled by love; (41) all-auspicious; (42) most powerful; (43) all-famous; (44) popular; (45) partial to devotees; (46) very attractive to all women; (47) all-worshipable; (48) all-opulent; (49) all-honourable; (50) the Supreme controller; (51) changeless; (52) all-cognizant; (53) ever-fresh; (54) sac-cid-nanda-vigrapossessing a transcendental form of eternality, full 23

of knowledge and absolute bliss; (55) possessing all mystic perfection; (56) has inconceivable potency; (57) uncountable universes are generated from His body; (58) the original source of all incarnations; (59) the giver of salvation to the enemies He kills; (60) the attractor of liberated souls; (61) the performer of wonderful pastimes (especially his childhood pastimes); (62) surrounded by devotees endowed with unsurpassed love of Godhead; (63) the attractor of all living entities in all universes by the expert playing of His flute; (64) possesses unexcelled beauty without rival.

r Ka Possesses Four Extraordinary Characteristics

Of these sixty-four qualities, the first fifty are present in the jvas, the living entities, in minute degrees; however, in Lord Ka they are present to an absolute unlimited degree. Again, the first fifty plus the next five qualities are partially manifested in Lord iva and the demigods. That fifty-five and the following five, i.e. the first sixty qualities, embellish the character of the Lord of the Vaikuha, r Nryaa, in absolute quantity. However, in r Ka these sixty qualities are exhibited with extraordinary splendour. Beside these, r Ka possesses a further four unsurpassable transcendental traits: (1) ll-mdhurya (the performer of wonderful varieties of pastimes, especially in childhood); (2) prema-mdhurya (surrounded by devotees endowed with wonderful love of Godhead); (3) rpa-mdhurya (possessed of unparalleled beauty); and (4) veu-mdhurya (the most expert flute player). These last four qualities are found only in Ka. Hence, the adjective 'vipacit' Brahman, supremely erudite Brahman, can only apply to r Kano one else.

Brahman is r Kas Bodily Effulgence

The Supreme Lord Kas fame and qualities emanate as the brilliant illumination known as the brahmajyoti, which is also called Brahman. Thus, the Vedas have described Brahman as having three qualities: eternality, absolute knowledge, and unlimited bliss (sac-cid-nanda). When the Absolute Truth is ensconced in the core of the heart, He is known as 24

Paramtm, the Supersoul. After bringing this entire creation into existence, the Supreme Lord pervades it with His partial expansion. Hence, the Personality who enters the shell of the material creation and the core of the hearts of all living beings is the partial expansion of r Ka, called Paramtm. He has many thousands of names like; vara (controller); niyant (administrator); jagat-kart (creator of the universe); jagat-vara (lord of the universe); pta (maintainer); playit (sustainer); and so on. He also accepts incarnations like Rma, Nsimha, Vmana, etc. to maintain the affairs of the universe. In the Vaikuha parvyoma, the spiritual sky, Lord Nryaa resides eternally, a vilsa expansion of r Ka. One who is a pait in the esoteric science of devotional relish, rasa, will analytically study the different aspects of the Absolute Truth such as Brahman, Paramtm and the Lord of Vaikuha, r Nryaa. Finally, he will conclude that the Supreme Lord, r Ka, is the source and shelter of all these aspects of the Absolute Truth. And it is r Ka, the erudite embodiment of rasa, the supreme vipacit Brahman, the fountainhead of all relishable spiritual loving relationships such as servitorship, fraternity, parenthood and conjugal love, who is the object of all devotional service. In the Bhagavad-gt, r Ka has Himself declared (Bg. 10.42) that the Paramtm is His partial aspect: athav bahunaitena ki jtena bhavrjuna viabhyham ida ktsnam ekasena sthito jagat "But what need is there, Arjuna, for all such detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe." That Brahman is r Kas physical brilliance is described in the Brahma-sahit (Bs. 5.40): yasya prabh prabhvato jagad-aa-koikoiv aea-vasudhdi vibhti-bhinnam tad brahma nikalam anantam aea-bhta govindam di-purua tam aha bhajmi "I worship Govinda, the primeval Lord who is endowed with great power. 25

The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets with their different opulences in millions and millions of universes."

No Difference between r Kas Body and Soul

deha-dehi-bhid nsti dharma-dharmi-bhid tath r ka svarpe pro dvaya-jntmke kila "Lord r Kas original form of transcendence is the embodiment of non-duality. Unlike the jva, He is never affected by distinctions between the spiritual self, the body and qualities. His spiritual form is His Self and His qualities are non-different from Himself. Although He is located in one place and possesses a body resembling that of a human being, He is simultaneously omnipresent with unlimited potency." Bhad-rayaka Pura (B r. 5) confirms: pram ada pram ida prt pram udacyate prasya pram dya pram evvaiyate "Complete whole incarnations of the Supreme Lord (avatras) emanate from the complete whole source of all incarnations (avatr). Even though for manifesting transcendental pastimes the complete whole avatras expand out of the complete whole avatr, the avatr remains complete and whole without the slightest reduction. Again, after the withdrawal of the manifest pastimes of the complete whole avatras, the complete wholeness of the avatr does not expand." The Nrada-pacarata states: nirdoa pra gua grahtm tantre nicetantmka-arra-guais ca hna nanda-mtra-kara-pda-mukhodardi sarvatra ca svagata-bheda-vivarjittm 26

"The Supreme Personality of Godhead possesses a perfect, omniscient, transcendental form. The Lords body is not material, without consciousness, experiencing the three stages of birth, maintenance and destruction. In fact, His body is saturated with divine consciousness, devoid of mundane qualities, supramundane, and infused with spiritual bliss; all the parts and limbs of His body are blissful. His body is free from the duality that distinguishes the body from the self, the qualities from the personit is fully spiritual, non-different from Him." Lord r Ka possesses a transcendental form of eternality, absolute knowledge and unlimited bliss. He is the mainstay of Brahman and Paramtm. He is the Supreme Lord of all Lords. It is important to learn the manner in which the Vedas describe Him, directly or indirectly, through innuendoes, inferences, etc. r Ka is described pre-eminently and directly in the Chndogya Upaniad (8.13.1) as follows: ymc chavala prapadye avalc chyma prapadye "r Kas (yama's) variegated internal spiritual potency is called ambala. In the process of surrendering to Ka, I take shelter of the embodiment of His hldin, pleasure-giving potency. And under the shelter of the spiritual sentiments of the hldin-akti, I offer myself to r Ka."

The direct meaning of yama is r Ka.

In the g-Ved (g. 1.22.23): tad vio parama pada sad payanti sraya divva cakur tata vior yat parama padam "The Personality of Godhead, Viu, is the Absolute Truth whose lotus feet all the demigods are always eager to see. His lotus-feet are only visible to those endowed with spiritual vision, for they are completely transcendental and supreme like r Ka, Himself." Again, in the g-Veda (1.22.164 skta 31) we find this verse: 27

apaya gopm anipadyamna m ca par ca pathibhi carantam sa sadhrc sa viucr vasna avarrvati bhuvanev anta "I saw a young cowherd boy, who never falls from His position. Sometimes He is near, sometimes He is far away; in this manner, He moves in various ways. Sometimes, He is clothed in many robes and at other times differently dressed; in this way, He is repeatedly appearing and disappearing in this universe." The next verse establishes the eternal aspect of r Kas transcendental pastimes as found in the g Veda (1.54.6): t v vstuny umasi gamadhyai yatra gavo bhri sga aysa atrha tad urugyasya vio parama-padam avabhti bhuri "I desire to attain Your (r Rdhik and r Ka's) abode where the wish-fulfilling cows, known as kmadhenu, are decorated with gracefully long horns. The eternal residence of r Ka, the fulfiller of His devotees' desires, is pre-eminently exhibiting itself in all grandeur." Thus, in this Vedic verse, the hero of Gokula, Ka, is glorified with the choicest of words. Such direct descriptions about r Ka are given in many places throughout the Vedic literature. The following verses, from the Veda, describe r Ka indirectly through inference. In the vetvatara Upaniad (1.54.6): yasmt para nparam asti kicid yasmn nyo na jyyosti kacit vka iva stabho divi tihaty ekas teneda pram puruea sarvam "No one is superior to Him, nothing is smaller or larger than Him. He is the one Supreme Being (purua), who has created everything complete. On His planet, He is situated like a steadfast tree emanating great effulgence." In Kahopaniad (2.2.9) He is described in this manner: agnir yathiko bhvana pravio 28

rpa rpa pratirupo babhva ekas tath sarva-bhtntartm rpa rpa prati rpo bahi ca "As with firethe one original flame expands itself throughout the world by producing many more separate flames; similarly, the one Supreme Soul, who resides within every jva, enters this cosmos and expands Himself in replica images known as pratibimba, the jvas." An image and reflection of an object, remaining dependent and subservient to the original object, is called pratibimba. Thus, the jva is a reflection, replica image, of the original bimbaParamtm, the Supersoul. However, the jva can never come to the category of bimba, the Supersoul; he will always remain outside and separate from Paramtm, the Supersoul. The jva is the light particle that is comprised of the rays of the Paramtm sun. The opaniad (Iso. 15) states: hiramayena ptrea satyasypihita mukham tat tva pann apvu satya-dharmya daye "O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee." Without pure devotion, one cannot meet the Supreme Lord and without receiving the Supreme Lords mercy, it is impossible to attain pure devotion to the Lord. Therefore, in this verse, the devotee supplicates the Lord.

Vedas Describe r Kas Transcendental Position

The Bhad-rayaka Upaniad (Br.ar.up. 2.5.14-15) also states: ayam tm sarve bhtnm madhu ayam tm sarvem 29

bhtnm adhipati sarve bhtn rj "Referring to r Ka indirectly by way of describing His qualities, the Veda are postulating that the Supreme Soul, Ka, is the essence, controller, and king of all living entities." The word tm' used in this text refers to Lord Ka, this is substantiated by the rmad Bhgavatam (SB. 10.14.55): kam enam avehi tvam tmnam akhiltmanm "You should know r Ka to be the original Soul of all living entities." r Ka's realm has been described in the Chndogya Upaniad: idam asmin brahma-pure dahara puarka vema "In the transcendental abode of Brahmpura is a beautiful realm surrounded by flower gardens, it is an eternal spiritual realm." The Brahma-sahit (Brs. 5.2) further describes this lotus-shaped transcendental abode in this way: sahasra-patra-kamala gokulkhya mahat padam tat-karikra tad-dhma tad-ananta-sambhvam "The abode of Gokula in the spiritual sky is replete with the nectar of immortality. It is eternally manifest by the potency of Lord Ananta, Balarma, and is free from the influence of time and death. All the infinitesimal jva residents and those jvas who go there are untouched by old age, death, lamentation, hunger, and thirst. They are absorbed in the absolute reality, always engaged in executing transcendental desires and resolves." In the Chndogya Upaniad (8.1.2-1): ea tm pahata-pp vijaro vimtyu vioko 30

vijaghatsopipsa satya-kmah satya-sakalpa "That soul is without sin, without old age, without death, without lamentation, without hunger, without thirst, fully truthful and whose wish is always fulfilled." Also Chndogya Upaniad (8.2.9): sa yadi sakhiloka kmo bhvati sakalpd evsya sakhaya samuttianti tena sakhilokena sampanno mahyate "If he desires friendship, by his wish, friends appear and with them he obtains satisfaction." Then Chndogya Upaniad (8.13): ymc chavala prapadye avalc chyma prapadye "I surrender to the energy of Shyma through Shyma; and I surrender to Shyma through His energy." That supreme place, Gokula, is the shelter of immortality. The jvas residing there are free of sin, without old age, without death, without lamentation, without hunger or thirst. Their desires are pure. All their desires are fulfilled. Such liberated pure souls are endowed with these eight spiritual qualities. They are engrossed in relishing spiritual relationships, rasa, according to their individual tastes in this eternal abode. The bluish-hued moon, Shymacandra, who is adorned with the highest spiritual ecstasy in relishing pleasure, is eternally worshipped there. In the above verses, the Vedas show by positive statements the eternal abode and pastimes of r Ka. Also, however, the Vedas indicate r Ka by negative or contrary statements (vyatireka) in many places. In the Kahopaniad (2.2.15): na tatra sryo bhti na candra-traka nem vidyuto bhnti kuto yam agni tam eva bhntam anu bhti sarva 31

tasya bhs sarvam ida vibhti "That Brahman cannot be revealed by the illumination of the sun, moon, and stars, nor by lightning, electricity and fire for He is transcendental and unlimited. Rather, He, the self-manifest Lord, reveals the sun, moon, stars and everything in the creation. Unlimited words cannot fully describe Him. The vetvatara Upaniad (3.8,16) states: vedham eta purua mahntam ditya-vara tamasa parastt "I know this Supreme Person as transcendental to the self-manifest material nature. Jva attains immortality only through knowing Him. Besides this, there is no other method to overcome death. His hands and feet are all pervading. His eyes, head, mouth and ears are omnipresent. His existence covers everything." Also vetvatara Upaniad (4.20): na sande tihati rpam asya na caku payati kacanainam hd hdi stha manas ya enam eva vidur amtas te bhvanti "His form of beauty is imperceptible to mundane senses. No one can see Him with material eyes. Only those who realize, through deep pure-hearted meditation, this Supreme Personality, who resides in everyone's heart, can attain liberation." Throughout the Vedas, r Ka is described both directly and through inference. However, these literal (mukhya) and supporting (anvaya) statements may be understood properly only by the grace of His internal spiritual potencythe cit akti. Thus, in the rmad Bhgavatam (10.87.14), He is supplicated by the prayers of the Personified Vedas: r-rutaya cu jaya jaya jahy ajm ajita doa-gbhta-gu 32

tvam asi yad tman samavaruddha-samasta-bhaga aga-jagad-okasm akhila-akty-avabodhaka te kvacid ajaytman ca carato nucaren nigama "The Personified Vedas said: O Ka! Victory, victory to You, O unconquerable one! Kindly destroy that unborn illusory energy called my, who assumes control over the modes of nature to create difficulties for the conditioned souls. You are always the Lord and master of all opulence by the influence of Your internal spiritual potency. In both the moving and non-moving beings, You awaken their own energy. The Vedic literature describes You in two features: Your direct illusory potency my and, when You perform Your Vraj pastimes in conjunction with Your internal spiritual potency." This Krik, Explanatory Verse, Summarizes brahma-rudra-mahendrdi damane rsa- maale guru-putra-pradndv aivarya yat prakitam nnya-praka-bhulye tad-da stra- varane ata ka-pratamya svata siddham sat mate "r Kas pastimes are narrated in scriptures like the rmad Bhgavatam. There is the chastisement of Lord Brahm, Lord iva, Lord Indra, the rsa dance and the uniting of the guru with his son. In these pastimes, a reverential mood of majesty and awe is exhibited toward r Ka that is not seen towards anyone else. On this basis, the spiritual preceptors declare that r Ka is the unsurpassable Supreme Person." This truth is substantiated in the vetvatara Upaniad (6.7): tam var parama mahevara ta daivatn parama ca daivatam pati patn parama parastd vidma deva bhuvaneam yam "You are the Supreme Lord, controlling even other Lords like Brahm, iva and so on. You are the Highest Divinity, even the king of the demigods, Indra, is subservient to Your will. You are the maintainer of 33

powerful kings and progenitors. You are superior to all superlative truths. We know You as the ultimate object of all prayers and eulogies; the Supreme Personality who is keen on performing wonderful pastimes."

Chapter Four - r KaEndowed With All Potency

The Energy and the Energetic are Non-different

The topic of energy and the source of energy, the energetic, has been a subject of debate for a long time. Many are of the opinion that all we perceive in this creation is simply energy and it is doubtful whether an energetic source exists at all. They are of the opinion that energy reveals and defines all substances. Hence, one does not perceive or experience the substance per se but the energy that defines it. Of the many examples and analogies they proffer, one is submitted here. They assert: In this world are visible certain properties like shape, form, expansion and the like and what we perceive as the universe is merely a sum and composition of these properties. And if these properties were to separate from one another, it is then doubtful whether the universe would remain. One can only surely say that the universe exists because its qualities in the form of energy are manifest. Properties and their inherent natures are all energy. Therefore, energy is the one and only truth. The anti-group to this school of thought poses a strong counterargument. They expostulate that energy is nothing but an intrinsic characteristic of substance. Energy is but an emanation, the manifestation of a substance. The stalwart preceptors of esoteric science have taken the essence of this debate and concluded that energy is an essential factor as is also the energetic, which, importantly, is seen as a separate independent truth. Further, they say that although these two truths are separate and 34

independent, yet, they are non-different. Since the human mind is always limited, it cannot fully conceive of the intimate connection between the energetic and the energy. Thus, though being distinct from each other, they are simultaneously non-different. This simultaneous oneness and difference exhibits their inherent inconceivable nature. The Caitanya-caritmta states (Cc. di. 4.96-98): rdh pra akti, ka pra aktimn dui vastu bheda nahi, stra parama mga mada tra gandha yaiche aviccheda agni, jvlte, yaiche kabhu nahi bheda rdh ka aiche sad ekai svarpa llrasa svdite dhare dui rpa "r Rdh is the full potency and Lord Ka is the possessor of full potency. As evidenced by the revealed scriptures, the two are not different. They are indeed the same. Just as musk and its scent are inseparable, or as fire and its heat are non-different. Thus, r Rdh and Lord Ka are one, yet They have taken two forms to enjoy the relish of pastimes."

The Three Features of the Absolute Truth

Furthermore, throughout the entire Vedic literature this conclusion is supported: the energy and the energetic are non-different. On analysing what is substance (vastu), only r Ka is vastu. It is for this reason that the revealed scriptures have pinpointed r Ka as the non-differentiated, non-dual Truth. Those who are fixed on the Brahman or the Paramtm will generally not be able to accept r Ka as the Supreme Absolute Truth. Although the truth (vastu) is one, yet due to the differences in the levels of the observers, the Absolute Truth appears in three phases or features. For example, three persons from three different places observe a mountain. The peak is enveloped in mist on the northern side and the observer on this side mistakes the dark billowing misty clouds as the mountain itself. The observer who is on the southern side sees the sun 35

shining on a part of the mountainside and thinks that this sunny portion is the entire mountain itself. But the third observer, who has a clear unobstructed view of the mountain, actually sees the mountain as it really is. The same principle operates in ascertaining the Supreme Absolute Truth; the seekers of knowledge, according to their different levels of understanding, perceive the one Absolute Truth differently. Those jns, empiricists who follow the path of deductive knowledge, search and find that feature of the Absolute Truth which possesses traits opposite to the mundane nature, a substantive truth without qualities, formless, impersonal, inactive, impotentthey find Brahman. In Brahman realization, the Absolute Truths real identity is not fully revealed. Similarly, those who search for the vastu through the process of buddhi-yoga, mystic yoga meditation, partially perceive the Absolute Truth within their hearts as the Supersoulthe constant companion of the living entity. However, those who engage in bhakti-yogathe direct and devotional process of attaining the Supreme Truthare able to realize the fullest feature of the vastu as Bhagavn, the Supreme Personality of Godhead, Who is endowed with all opulence, all attractiveness, and all potency. The Kaha Upaniad (Ka.up. 1.2.23) declares: nyam tm pravacanena labhyo na medhay na bahun rutena yam evaia vute tena labhyas tasyaia tm vivute tan svm "The Supreme Soul can neither be attained by studying the Veda, nor by sharp intelligence, nor by hearing many discourses on the scriptures. However, the Lord reveals His original transcendental form to the soul who embraces Him within the heart as the only Lord and Master. That soul alone can attain Himthe Supreme Soul, the Personality of Godhead, the Lord of the heart." The rmad Bhgavatam (SB. 10.14.29) confirms this statement: athpi te deva padmbuja-dvaya36

prasda-lenughta eva hi jnti tattva bhagavan-mahimno na cnya eko pi cira vicinvan "My Lord, if one is favoured by even a slight trace of the mercy of Your lotus feet, one can understand the greatness of Your Personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." Brahman realisation and Paramtm realisation are sequential realisations. Brahman realisation is to perceive a nature opposite to that of the mundane and Paramtm realisation is to perceive the Absolute as localised within material form. However, if one perceives the Absolute Truth with transcendental vision devoid of any material conception, then only, the fully spiritual, supramundane form of the Supreme Lord, Bhagavn, will become manifestas He is. The Supreme Personality of Godhead is the vastu, substantive Absolute Truth, and His effulgence supports the manifest energy. Realisation of the Supreme Lord minus His potencies is called impersonal Brahman realisation. Prompted by ones inclination, one may say that Brahman realisation is the ultimate realisation of the Absolute Truth. Factually, the impersonal, impotent and formless aspect of the Supreme Person is Brahman and, concomitantly, Supreme Brahman endowed with all potencies, personality and form is Bhagavn, the Supreme Personality of Godhead. Therefore, Bhagavn is the original Absolute Truth and Brahman is His impersonal, transcendental bodily effulgence. The Paramtm feature of the Supreme is His partial expansion in the material world. Although to the purview of the impersonalists, the Supreme Lord manifests His Brahman feature, yet, in His original spiritual form, He remains eternally distinct from this material world and the jvas that populate it. Thus, declares the rmad Bhgavatam (SB 1.2.11): vadanti tat tattva-vidas tattva yaj jnnam advayam 37

brahmeti paramtmeti bhagavn iti abdyate "Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramtm and Bhagavn." The dry and impotent aspect of the non-dual Truth is Brahman. When He pervades the material sphere as the Supreme Soul, subtle in nature, the non-dual Truth is Paramtm. The complete and full-fledged manifestation of the Absolute non-dual Truth is the Supreme Personality of Godhead, Bhagavn. The opulent and majestic manifestation of Bhagavn is Lord Nryaa, the husband of r Lakm Dev. On the other hand, r Ka is the sweet and loving manifestation of Bhagavn, the Lord of rmati Rdhik. Thus, rla Kadsa Kavirja Gosvmis verse in the Caitanya-caritmta, Rdh is the complete energy, Ka is the complete possessor of energy, is substantiated.

r Kas Internal Spiritual Potency, Par-akti

Endowed with unlimited transcendental potencies, r Ka is the non-dual Absolute Truth. He contains within Himself His other featuresBrahman and Paramtm. With just a little of His sweetness, He covers the awe and majesty of Lord Nryaa. Thus, the vetvatara Upaniad (6.8) describes the Absolute Truth: na tasya krya karaa ca vidyate na tat sama cbhyadhika ca dyate parsya aktir vividhaiva ruyate svbhvik jna-bala-kriy ca "The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies, providing Him full knowledge, power and pastimes."

38

r Kas par-aktisavit, sandhin and hldin

The Supreme Lord, r Ka, never performs any act with mundane senses; His body is not material fitted with mundane sense organs. His personal form is fully transcendental, unlike the mundane mortal frame that makes it impossible to be present everywhere at the same time. The transcendental form of r Ka can be present, simultaneously, at any number of places. Each of those manifestations maintains full youthful beauty and potency while the Lords sports, unhindered, in the supramundane realm of Goloka r Vndvana. These characteristics place Him as the Highest Divinityunsurpassable. No other expansion or manifestation of the Absolute Truth is ever superior or equal to Him. r Ka is the full embodiment of inconceivable spiritual potencies. He is inconceivable. He cannot be measured by the limited human intelligence. This inconceivable potency is called par-akti, the internal spiritual potency. Although this inherent potency is one, it manifests in three features: bala, strength and opulence (sandhin); jna, knowledge (savit); and kriy, pastimes (hldin). This is described in the Caitanya-caritmta (di. 2. 96, 101-104): kera svarpa, ra akti-traya-jna yra haya, tra nhi kete ajna cic-chakti, svarpa-akti, antarag nma thra vaibhva ananta vaikuhdi dhma my-akti, bahirag, jagat-kraa thra vaibhva ananta brahmera gaa jva-akti taasthkhya, nhi yra anta mukhya tina akti, tra vibheda ananta e-mata svarpa-gaa, ra tina akti sabhra raya ka, ke sabhra sthiti "One who knows the original and real identity of r Ka and His three principal energies cannot remain ignorant about Him. The cit-akti, 39

the spiritual energy, is also known as the svarpa-akti and the antaraga-akti. It displays unlimited manifestations and sustains the kingdom of God and its paraphernalia. The external energy, known as the my akti, is the cause of innumerable universes with varied material potencies. The marginal potency is between these two and consists of the numberless living beings. These three, the internal, external and marginal energies, have unlimited categories and subdivisions and are the primary manifestations and expansions of the Supreme Personality of Godhead. They emanate from r Ka, the transcendence, and have their existence in Him." Elsewhere in the Caitanya-caritmta (Madhya. 20.111) Lord Caitanya says: kera svbhvika tina-akti-pariati cic-chakti, jva-akti, ra my-akti "Lord Ka naturally has three energetic transformations. These are known as the spiritual potency, the living entity potency, and the illusory potency." The Krik, Explanatory Verse akti svbhvik ke trida cety upapadyate sandhin tu bala samvij jna hldakar kriy akti-aktimato bhedo nstti sra sagraha tathpi bheda-vaicitryam acintya-akti- kryata sandhiny sarvam evaitat nma-rpa-gudikam cin-my-bhedato bhedo viva-vaikuhayo kila samvid dvi-vidha jna cin-my bhedata kramt cin-my-bhedata siddha hldiny dvi- vidha sukham hldin r svarp y saiva priyakar mahbhva-svarpa s hldin vrabhnav "The revealed scriptures declare that r Ka posesses three natural energies: bala (sandhin); jna (savit); and kriy (hldin). The conclusion of all the scriptures is that the energy and the energetic are non-different. 40

However, by the influence of the Lords inconceivable potency, differences and varieties are exhibited within and between these two categories. The Supreme Lords name, qualities, beauty and so on are under the workings of sandhin-akti. However, when the one sandhin-akti projects into either the transcendental or the mundane realm, different realities are produced. Hence, the material world and Vaikuha are different. Similarly, jna, knowledge, projected from the savit-akti, is different within either the mundane or the transcendental realm. The same is applicable to the hldin-akti in producing mundane happiness and spiritual bliss, respectively. In Her original form, the hldin-akti is the dearmost maidservant of Ka, rmati Rdhik." r Kas intrinsic potency is called the par-akti, the superior spiritual potency. She is manifold, expansive, variegated and pleasure enhancing. However, although Her influences are innumerable, from the point of view of the jva. three of Her manifestations are primary. They are known as the cit-akti (spiritual potency), the jva-akti (marginal living entity potency) and the my-akti (illusory material potency). In the Veda, these three influences of the par-akti are described in many places. The vetvatara Upaniad (4.8) describes the cit-akti manifestation thus: co akare parame vyoman yasmin dev adhivive niedu yas tan na veda kim ca kariyati ya ittad vidus ta ime samsate "The sacred sounds, sights and narrations of the spiritual realm are described in the g Veda, under which all the demigods have taken shelter. They, who do not know this truth, what benefit will they get from studying the g? However, those who have realised this truth revel in their great fortune." Krik, Explanatory Verse viu-aktih par prokt pure vaiave tu y s caivtrtm aktitve varit tattva-niraye 41

"In the Viu Pura, the Supreme Lord Vius par-akti is mentioned. After proper analysis, it is ascertained that this par-akti is described as the svarpa-akti, the Lord's personal internal potency." The vetvatara Upaniad (1.3) also describes the my-akti: te dhyna-yognugat apayan devtm-aktim sva-gunair nigm ya krani nikhilni tni kltm-yuktny adhi tihaty eka "One Supremely Energetic Personality is present within the time factor and the jvas, and is the sum total cause of this material universe, which is regulated by His own desire. The Brahman realised souls meditate on the energy that is generated by the Energetics own will, possessing His selfsame qualities and influence. They perceive this energy as the cause of this material cosmos." Krik, Explanatory Verse avidykarma saj v vaisave hy anuvaryate mykhyay ca s prokt hy mnyrtha- viniraye "A akti is described in the Viu Pura as avidy-karma-saj, that which influences activities in nescience. After analysing the Vedic conclusion, this akti has been termed the my-akti." A description of the jva-akti is also found in the vetvatara Upaniad (4.8): chandsi yaj kratavo vratni bhta bhavya yac ca ved vadanti asmn my sjyate vivam etat tasmi cnyo myay sanniruddha "All that has been sung in the Vedathe different types of sacrifices, (agnioma, avamedha, etc), the various vows like candryaa, the time factor, and so on, are all created by the Lord and controller of my. In this material creation, all the jvas are mys captive." Krik, Explanatory Verse 42

ketra-jakhy ca y aktih s taasth nirpit jva-aktir iti prokt yay jv cnekadh "In the Viu Pura (6.7.61) a akti called the ketrajna-akti is described. It is ascertained as the taasth or jva-akti (marginal energy). Countless jvas are generated by this akti." The description of the jva-akti in the vetvatara Upaniad (4.5): ajm ek lohita-ukla-k vahv praj sjamn svarp ajo hy eko juamno nuete jahaty en bhukta-bhogm ajonya The Prakti potency is the mother of much progenythe three modes of material nature, (sattva, white; raja, red; and tama, black), and therefrom the twenty-four elements of this material nature. She is svarp, the energy of the Supreme Lord and is His unborn, eternal consort and is non-different from Him. She is being served and worshipped by another unborn personality, the conditioned jiva, who in his ignorance considers himself the purua, enjoyer, of Her, prakti, the material nature. Another unborn purua, the jiva situated in knowledge, renounces this false attempt to enjoy Her and thus attains liberation. In this context the Bhagavad-gt states (Ch 9.8, 10Ch 7.4, 5): prakti svm avaabhya visjmi puna puna bhta-grmam ima ktsnam avaa prakter vat maydhyakea prakti syate sacarcaram hetunnena kaunteya jagad viparivartate bhumir aponalo vayu kham mano buddhir eva ca ahakara itya me bhinna praktir aadh apareyam itas tv anya prakti viddhi me param jva-bhtam mahbho yayeda dhryate jagat "The whole cosmic order is under Me, Ka. By My will, it is automatically manifested again and again, and by My will it is annihilated 43

in the end. This material nature, which is one of My energies, is working under My direction, O son of Kunti, and producing all moving and non-moving beings. Under its rule, this manifestation is created and annihilated again and again. Earth, water, fire, air, ether, mind, intelligence and false egoall together these eight constitute My separated material energies. Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises of all the living entities who are exploiting the resources of this material inferior nature." By the influence of r Ka, the three potenciesthe material world (jaa-jagat), world of living entities (jva-jagat), and spiritual world (cit-jagat)are maintained. In each of these realms, the three energiessandhin, savit and hldinare present. The interaction of sandhin-vtti (the uniting tendency) with the cit-akti (the spiritual potency) produces the spiritual world, the transcendental form, the spiritual paraphernalia and all such spiritual opulence. r Kas name, form, qualities and pastimes are all caused by sandhin vtti. The savit-vtti (potency of cognisance) in cit-akti brings forth the entire spectrum of transcendental loving sentiments known as bhva. The hldin-vtti (the pleasure giving potency) in cit-akti inspires all the ecstatic loving exchanges that generate ever-increasing rasa, spiritual relish. The sandhin-vtti in jva-akti manifests the living entity's transcendental existence, transcendental name and transcendental home etc. Savit-vtti in jva-akti produces the impersonal knowledge of Brahman. The hldin-vtti in jva-akti produces the bliss of Brahman realisation and the position within it. The bliss of samdhi (the perfection of aga-yoga also known as kaivalya) is also caused by hldin-vtti in jva-akti. Sandhin-vtti in the my-akti generates the fourteen planetary systems of this material cosmos, the gross and subtle bodies of the jvas, elevates the jva to the higher heavenly planets and creates his material senses. It also manifests the conditioned jvas material name, material beauty, material qualities and his material activities. Savit-vtti in the my-akti brings 44

forth the conditioned jvas thoughts, hopes, imagination and judgement. The hldin-vtti in the my-akti creates the gross mundane pleasures and the subtle heavenly enjoyments in the higher planetary systems. It is important to reiterate that sandhin, savit and hldin vttis in cit-akti, the internal spiritual potency, are unfettered from any material design, contamination and adulterationthus they are eternally dynamic in their absolute capacity. In the jva-akti, they are manifest infinitesimally. In the my-akti, however, they are projected in a perverted form and are mere shadows of their original statuses. For the jva, the my-vtti (mundane proclivities) are all very trivial. The jvas own nature is not insignificant, but inadequate. Without the touch of the hldin-vtti in cit-akti (the spiritual creation), the jva can never experience absolute, infinite bliss. And this is impossible for him to achieve without receiving the mercy of Ka or one who is the recipient of such mercy. This is explained in the krik, explanatory verse that follows:

The Potency that Removes All Contradictions

virodha-bhanjik akti yuktasya saccid tmna vartante yugapad-dharm paraspara-virodhina sarpatvam arpatva vibhutva mrtir eva ca nirlepatva kpvatvam ajatva jyamnat sarvrdhyatva gopatva sarva-ja nara bhvat savieatva-sampattis tath ca nirvieat smvad yukti-yuktnm asma-tattva-vastuni tarko hi viphalas tasmc chraddhmnye phala prad "r Ka, the embodiment of eternality, absolute knowledge, and unlimited bliss, possesses an inconceivable potency called virodha-bhanjika-akti (removing all contradictions). By the influence of this potency, all apparently contrary principles and natures are unified and are eternally present. Form and formlessness; omnipresence and localised beautiful physical presence; equal disposition towards all and special favour of mercy towards devotees; birthlessness and taking birth; being the 45

supreme object of everyones worship and accepting the position of a cowherd boy; omniscience and accepting the position of a human being; impersonalism and personalism; and many such unlimited contradictory characteristics are wonderfully harmonised and manifest in r Kas personality. And furthermore, they are engaged in assisting the activities of rmati Rdhik, the embodiment of the highest spiritual emotions and pleasure giving potency. Those who doubt and contest this truth are truly deprived. Before one begins a debate, one must consider that human logic is very limited; hence, it has no jurisdiction in the realm of the unlimited, inconceivable principle. The fortunate soul discards dry rhetoric and cultivates faith in the evidence of the revealed scripturesthe Vedas. This seed of faith sprouts and gradually grows into a creeper of devotion to finally rest at ri Kas lotus feet." There are many Vedic statements to support this truth. For a better understanding, a few may be cited. The vetvatara Upaniad (3.9) says: apipdo javano graht payaty acaku sa noty akara sa vetti vedya na ca tasysti vett tam hur agrya purua mahntam "The Supreme Lord does not have material hands and feet yet He is able to receive anything and go everywhere. He does not possess material eyes and yet He sees the past, present and future. He does not have material ears and yet He hears. He is the knower of everything, omniscient, but Him no one can know. The self-realised and enlightened souls know Him as the Primeval Lord and Supreme Being." The opaniad (Iso. 5) states in this context: tad ejati tan naijati tad dre tad vantike tad antarasya sarvasya tad u sarvasysya bahyata "The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything." The opaniad further declares (o. 8):

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sa paryagc chukram akyam avraam asnvira uddham appa-viddham kavir man paribh svayambhr ythtathyato rthn vyadadhc chvatbhya sambhya "The Supreme Soul, Paramtm, is all pervasive, pure, without material form, indestructible, without veins, without designation, transcendental to my, a seer, omniscient, self-manifest and the Supreme Enjoyer. By the power of His own inconceivable potency, He has allocated each of the eternal substances with their individuality." In recognition of the Lords inconceivable potency, the Talavkar (3.6) says: tasmai ta nidadhv etad daheti tad upapreyya sarva javena tan na aka dagdhum sa tata eva nivavte naitad aaka vijtu yad etad yakam iti "In the fight between the devas (demigods) and the asuras (demons), the devas came out victorious. However, the Lord, in order to curb their pride placed a blade of grass in front of Agni-deva and the other demigods. Agni-deva, the god of fire tried his utmost to burn the grass with all his powers but failed. Admitting failure, he approached the other demigods and said: I am unable to know this worshipable Personality." The Chndogya Upaniad (8.13.1) says: ymc cavala prapadye avalc chyma prapadye " Through r Ka, I surrender to his energy. Through his energy, I surrender to r Ka." The Gopal Upaniad (13.1) states: gopavea sat-puarka-nayana meghbha vaidyutmbaram dvibhuja mauna-mudryam vana-mlinam varam 47

"We worship the son of Maharaj Nanda, Who is dressed as a cowherd boy, Whose divine eyes are like fully blossomed lotus flowers, Whose complexion is like fresh monsoon clouds, whose dress is golden yellow like lightning, and whose beautiful form is two-handed. He stands in the pose of meditative silence, decorated with a garland of wild flowers. Anyone who meditates upon this wonderful form of the Lord is immediately released from the shackles of sasra, repeated birth and death." In discussing the akti principle, the Caitanya-caritmta (Cc. Madhya. 8.151-160) has a very important reference: kera ananta akti tte tina pradhna cic cakti, my akti, jva akti nma antarag, bahirag, taastha kahi yre antarag svarpa akti sabra upare sac cid nanda maya kera svarpa ataeva svarpa akti haya tina rpa nande hldin, sadae sandhin cidae samvit, yre jna kari mni kake hlade tate nma ahldin sei akti dvre sukha svde pani sukha rpa ka kare sukha svdana bhakta gae sukha dite hldin kraa hldinra sra aa tra prema nma nanda cinmaya rasa premera khyna premera parama sra mahbhva jni sei mahbhva rpa rdh hakurni "Ka has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities. In other words, these are all potencies of Godinternal, external and marginal. However, the internal potency is the Lords personal energy and stands over the other two. Originally, Lord Ka is sac-cit-ananda-vigraha, the transcendental form of eternity, knowledge and bliss. Therefore, His personal potency, the internal potency, has three different forms. Hldini is His aspect of bliss; 48

sandhin, of eternal existence; and savit, of cognisancewhich is also accepted as knowledge. The potency called hldin gives Ka transcendental pleasure. Through this pleasure potency, Ka personally tastes all spiritual pleasure. He tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotee is also manifest by His pleasure potency. The most essential part of this pleasure potency is love of Godhead (prema). Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure. The essential part of love of Godhead is called mahbhva, transcendental ecstasy, and rmati Rdhr embodies that ecstasy." By the dynamic function of this inconceivable personal potency, the wilful Lord r Ka descends to this material world accompanied by His own abode, the spiritual realm and His eternal associates. By His unlimited mercy, He reveals His supramundane abode, name, beautiful form, qualities and pastimes to the vision of the conditioned souls. It is impossible for the jva to perceive all these spiritual manifestations through his imperfect material senses; but, by Kas causeless mercy and His inconceivable potency, they become manifest even to the mundane senses. The Lord sometimes performs pastimes in His partial incarnations as Matsya, Krma, Varha, Nsiha, Vmana, Rma and so on. The esoteric truth is that r Ka is the fountainhead of all incarnations and all other incarnations have emanated from Him. His personal and partial expansions are all fully spiritual and transcendental. None of them requires the assistance of the illusory potency, my, or takes a material form. At certain times, r Kas potency is invested in some elevated jvas to manifest as His empowered incarnations, aktyvevatra. r Caitanya-caritmta (Madhya 20.167, 185, 243-246) has described the different types of incarnations in this manner: prbhva vaibhva rpe dvi vidha praka prbhva vaibhva bhede vilsa dvidhkra praka vilsera ei kaila vivaraa svera bheda eve una santana sakarana matsydika dui bheda tra 49

avatra haya kera a vidha prakra puruvatra eka llvatra ra guvatra ra manvantra bhra ra yugvatra ra aktyavea avatra "In His original form, Ka manifests Himself in two featuresprabhva and vaibhva. He expands His one original form into many, as He did during the rsa-ll dance. Again, the vilsa forms are divided into two-fold categoriesprabhva and vaibhva. Again, the pastimes of these forms are of unlimited variety. I have already described the pastime and praka forms. Now please hear about the different personal expansions. Sakarana is an expansion of the Purua, or Viu. The incarnations such as Matsy, the fish incarnation, appear in different yugas for specific pastimes. There are six types of incarnations (avatras) of Ka. One is the incarnation of Viu (purua-avatra) and another is the incarnation meant for the performance of pastimes (ll-avatra). There are incarnations that control the material qualities (guna-avatra), incarnations of the Manus (manvantara-avatra), incarnations in different millenniums (yuga-avatra) and incarnations of empowered entities (aktyavea-avatra)." All the details regarding the different categories of incarnations are available in the 20th chapter of the All the details regarding the different categories of incarnations are available in the 20th chapter of the Madhya Lila in the r Caitanya-caritmta and in the Laghu-Bhgavatamrta by rla Rpa Gosvm.

Chapter Five - r KaThe Ocean of Devotional Rasa

The Transcendental Form of Rasa, Spiritual Relish

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The Absolute Truth, the embodiment of non-dual knowledge, is rasa, spiritual relish. If one is unable to perceive rasa, one cannot have the slightest understanding of the Absolute, Non-dual Truth. The Taittirya Upaniad (2.7.1) describes rasa in the following manner: raso vai sa rasa hy evya labdhvnand bhvati ko hy evnyt ka pryt yad ea ka nando na syt ea hy evnandayati "The Supreme Absolute Truth is rasa. The jva, the living entity, experiences ineffable bliss by attaining this rasa. Who would endeavour to keep the body and soul together, if it were that rasa, the embodiment of the eternal principle, were not the personification of bliss? Who could breathe without the Lord giving breath? Who could be happy without the Lord giving happiness? It is He who gives pleasure and transcendental bliss to all."

Rati Fortified by Ecstatic Ingredients Generates Rasa

The eternal form of rasa becomes manifest as raddha (faith), nih (steadiness), ruci (taste), and asakti (attachment) for the Supreme Lord are gradually converted to rati (loving attraction). It is then called sthayi-bhva, fixed loving emotions. Bhakti-rasa is experienced at the stage of rati (loving attraction) when sthayi-bhva is mixed with and fortified by: vibhva (the basis of ecstatic love), anubhva (the symptoms of ecstasy), sattvika-bhva (ecstatic manifestations), and vyabhicr (disturbing ecstatic symptoms). Thus, rati becomes relishable in a wonderful way. The transformations and interactions of mundane exchanges (rasa) and the transcendental spiritual rasa are more or less the same. When spiritual inclination in relationship to God reaches fixed steadiness, bhakti-rasa is generated. When the spirit of enjoyment for objects unconnected to Ka reaches a fixed steadiness, an insignificant semblance of rasa, called mundane rasa is produced. When the inclination 51

towards the non-dual Brahman by empirical pursuit reaches fixed steadiness, brahman-rasa is experienced. Similarly, when the inclination to yoga meditation on the Supersoul reaches fixed steadiness, paramtm-rasa is created. However, raddha, devoid of vibhva, anubhva, sattvika and vyabhicr prior to the stage of sthayi-bhva, produces a disjointed, interrupted and incomplete rasa known as khaa-rasa. Mundane rasa is indeed a very banal and paltry rasa, hence let the mundane poets gambol in it and the seekers of materialistic pleasure relish it. We do not have any connection with it. We shall adhere to delineating the spiritual rasa. Later, we shall discuss the differences in the afore-mentioned brahman-rasa and paramtm-rasa. However now we shall delve further into the subject of rasa by analysing the symptoms and supports of spiritual rasa.

The Ingredients of Ecstasy

Rasa is created when rati has matured and produced sthyi-bhva. When the four ingredients of bhva (vibhva, anubhva, sttvika bhva and vyabhicr bhva) are added, rasa is churned up. Vibhva (the basis of ecstatic love) is of two kinds: lambana (the supportthe person) and uddpana (the stimulithe characteristics of the person). lambana is further divided into two: ray (the shelter) and visaya (the object). The devotee, in whom the sthyi-bhva reposes, is the ray (the shelter) of rasa. The Person towards whom the sthyi-bhva is directed is the viaya, (the object of rasa). In the realm of spiritual rasa, the object of worship is the viaya and the worshiper is the shelter, ray. The qualities and characteristics of the object of worship are known as uddpanas (stimuli). The following is a list of the twelve different anubhvas (external bodily symptoms of ectacsy): dancing, rolling on the ground, singing loudly, stretching the body, crying out loudly, yawning, breathing heavily, disregarding the presence of others, drooling, laughing madly, reeling in the head and belching. Next is a list of the eight sattvika bhvas (transformations in the body 52

arising from the internal disturbance of the heart and pra): becoming stunned, perspiration, horripilation, faltering of the voice, trembling, pallor, tears and devastation (fainting). There are, in all, thirty-three symptoms of vyabhicr bhva (overwhelming ecstatic love): disappointment, lamentation, humility, guilt, fatigue, intoxication, pride, doubt, apprehension, intense emotion, madness, forgetfulness, disease, confusion, death, laziness, inertness, bashfulness, concealment, remembrance, argumentativeness, anxiety, thoughtfulness, endurance, happiness, eagerness, violence, haughtiness, envy, impudence, dizziness, sleepiness and alertness. All these ecstatic symptoms rise like the sun and create waves in the ocean of bhva to further nurture the devotee's sthyi-bhva.

The Five Principal Rasas and Seven Subsidiary Rasas

Rasa, spiritual relish, is of two types: mukhy (principal) and gaua (subordinate). The principal mukhy-rasas are five: neutrality, servitorship, fraternity, parental and conjugal. The subordinate gaua-rasas are seven: humour, astonishment, chivalry, compassion, anger, dread and ghastliness. The five principal rasas manifest individually in different devotees according to their intensity of loving attraction for Kaknown as rati. Of the five rasas, when nta-rasa, neutrality, is of medium intensity it focuses on Brahman or Paramtm as its viaya, object. However, when nta-rasa thickens, the Lord of Vaikuha, Nryaa, becomes its viaya. When dsya-rasa, servitorship, is mixed with awe and majesty, Lord Naryana is its viaya but, when this rasa is unadulterated, then r Ka becomes the viaya, the object of love. Skhya-rasa (fraternal), vtsalya-rasa (parental), and mdhurya-rasa (conjugal) do not accept anyone other than r Ka as their viaya. This is described in the r Caitanya-caritmta (Madhya. 19.177-184): sdhana bhakti haite haya ratira udaya rati gha haile tra prema nma kaya 53

prema vddhi krame nma-sneha, mna, praaya rga, anurga, bhva, mahbhva haya yaiche bja, iku, rasa, gua khaa sra arkar, sit-michari, uttama michari ra ei saba ka bhakti rase sthyibhva sthyibhave mile yadi vibhva anubhva sttvika, vyabhicr bhvera milane ka bhakti rasa haya amta svdane bhakti bhede rati bheda paca parakra nta rati, dsya rati, sakhya rati ra vtsalya rati, madhura rati e paca vibheda rati bhede ka bhakti rase paca bheda "By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes, prema, love of Godhead. The basic aspects of prema, when gradually increasing to different levels, are affection, rejection, love, attachment, deeper attachment, ecstasy and great ecstasy. The gradual development of prema may be compared to the different states of sugar. First, there is the seed of the sugarcane, then sugarcane, and then the juice is extracted from the cane. When this juice is boiled, it forms liquid molasses, then solid molasses, then raw sugar, crystal sugar, rock candy and finally lozenges. All these stages illustrate the development of sthayi-bhva, continuous love of Godhead in devotional service. In addition to these stages, there are vibhva and anubhva. When the higher standard of ecstatic love is mixed with symptoms of sattvika and vyabhicr bhva, the devotee relishes the transcendental bliss of loving Ka in a variety of nectarine tastes. According to the devotee, attachment falls within the five categories of nta-rati, dsya-rati, sakhya-rati, vtsalya-rati and mdhurya-rati. These five categories arise from the devotees' different attachments to the Supreme Personality of Godhead. The transcendental mellows, rasas, derived from devotional service are therefore of five divisions." Those who desire to understand this esoteric science of rasa more 54

comprehensively may read the Bhakti-rasmta-sindhu and Ujjvala-nlamai under the tutelage of an advanced Vaiava devotee. These topics have been discussed in Caitanya-caritmta concisely in the sections where Sri Caitanya instructs rla Rpa Gosvm and rla Sanatana Gosvm. Now we shall discuss how r Ka is the ocean of unlimited nectarine rasa. It has already been established that r Ka is the Supreme Absolute Truth, the Omnipotent Energetic Principle. The following verse by rla Rpa Gosvm (B.r.s Prva-vibhga 32) gives a more complete understanding of Ka: siddhantatas tv abhedepi ra-ka-svarpayo rasenotkyate ka-rpam esa rasa-sthiti "In essence there is no difference between the forms of Lord Nryaa and r Ka. Yet, in the consideration of gra-rasa, conjugal rasa, the beautiful form of Ka, being saturated with rasa, has acquired pre-eminence over all others. In this way, the paradigm of rasa is established."

Bhagavn in Two Features: aivarya and mdhurya

Brahman and Paramtm are both features of the Supreme Absolute Truth yet they are without a form made of rasa. However, the feature of Bhagavn presupposes form. The Supreme Personality of Godhead, Bhagavn, manifests in two features: aivarya-praka (opulent manifestation) and mdhurya-praka (sweet and intimate manifestation). The nta-rasa manifested toward the Brahman and Paramtm features is sparse. The only relationship the worshiper is able to establish with the Supreme Lord when He manifests His form of opulence (aivarya) is dsya-rasa, servitorship. The Lords opulence is so infinite and the jvas minuteness so infinitesimal that an awe and reverential mood is unavoidable in the jvas approach to the Lord. However, as long as the jva is controlled by his preference for awe and majesty, he cannot develop a taste for the higher rasas. Thus, the Supreme Lord, out of His causeless 55

mercy towards the jva, manifests His beautiful form of Ka to enable the jva to relate with Him in His mdhurya-praka (sweet and intimate manifestation). The Caitanya-caritmta (Cc. di. 4.17-27) states: aivarya-jnete saba jagat mirita aivarya ithila preme hni mora prta mre vara mne panake hna tra preme vaa mi, na hai adhna mke ta ye ye bhakta bhaje yei bhve tre se se bhve bhaji-e mora svabhve mora putra, mora sakh, mora pra pati ei bhve yei mora kare uddha bhakti panake baa mne, mre sama hna sei bhve hai mi thra adhna mt more putra bhve karena bandana ati hna jne kare llana plana sakh uddha sakhye kare skandhe arohaa tumi kon baa loka, tumi mi sama prya yadi mna kari karaye bhartsana veda stuti haite hare sei mora mana ei uddha bhakti laa karimu avatra kariba vividha vidha abdhuta vihra "The entire universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me (Ka). If one regards Me as the Supreme Lord and oneself as a subordinate; I do not become subservient to that love, nor can it control Me. In whatever transcendental humour, rasa, My devotee worships Me, I reciprocate. That is my natural behaviour. If one cherishes pure loving devotion to Me, thinking of Me as a son, a friend or the beloved, regarding oneself as superior and considering Me equal or even inferior, I become subordinate. Mother sometimes binds Me as her son. She nourishes and protects Me, thinking of Me as utterly helpless. My friends climb on My shoulders in pure friendship, saying, 'What kind of big man are You? You and I are 56

equal.' If my beloved consort reproaches Me in a sulky mood, that steals My mind from the reverential mood of the hymns of the Veda. Taking such pure devotees with Me, I shall descend and sport in various wonderful ways." Dear, respected readers! If Lord r Kas form were not manifest to us, then the object of lofty love in fraternal, parental and conjugal spiritual exchanges (rasa) would not be available to the jva. Actually, in this world, bhva, spiritual emotion, should be recognised as the primary pursuit and necessity of humanity. On the material platform, the jvas' knowledge about the Supreme Absolute Truth is naturally limited and exiguous. Following the path of empirical knowledge the jva advances only slightly and cannot have a proper understanding about the Supreme Controller. Therefore, empirical pursuit is futile for realising the Supreme Lords form and leads to the personal path being abandoned in favour of a formless, non-qualitative, impersonal God. The Supreme is unattainable by the process of jna (empirical knowledge); the only possible way to attain Him is through bhva, devotional love. To the level a jva is advanced in God-consciousness, his bliss is to that degree relishable. Advancement in material consciousness through education and intellect is not spiritual advancement. Gradual elevation in spiritual consciousness is attainable only through pure devotional emotions and love. Even an illiterate fool can obtain in large measure the Lords mercy. Whereas, a very erudite and sophisticated pait, by cultivating an atheistic attitude, ends up developing an animalistic consciousness and is bereft of any mercy from the Lord. Thus, in the matter of obtaining the Supreme Lords mercy, ones caste, education, wealth, strength, good looks and mundane expertise are ineffectual. It is often observed that great scholars and famous personalities, due to their arrogance, are being herded into hellish life; while, on the other hand, illiterate simpletons, weak and poor, by serving the Supreme Lord are attaining lasting peace. Thus, bhva, devotional emotion, is dependent on faith and not scholarship for its development and transformation to nta and dsya rasa. And some, rarely, can even attain sakhya, vtsalya and madhura-rasa. The pure devotee in madhura-rasa is the best of all the rasik-bhaktas, devotees who are relishing 57

a spiritual relationship. The Caitanya-caritmta (Madhya 19.222, 228, 232, 233) describes in this regard: ntera gua, dsyera sevana-sakhya dui haya dsye sambhrama gaurava seva, sakhye vivasa my panake plaka jna ke plya jna cri rasera gue vtsalya amta samna knta bhve nijga diya karena sevana ata eva madhura rasa haya paca gua kdi gua yena para para bhte eka dui tina krama paca pthivte "The qualities of nta-rasa (neutrality) and dsya-rasa (servitude) are both present on the platform of sakhya-rasa (fraternity). On this platform of sakhya-rasa (fraternity), the quality of dsya-rasa (servitude) is mixed with the mood of friendship instead of awe and veneration. On the platform of vtsalya rasa (parental love), the devotee considers himself the Lords maintainer. Thus, the Lord is the object of maintenance, like a son, and therefore this spiritual relish is full of the four qualities of nta-rasa (neutrality), dsya-rasa (servitude), sakhya-rasa (fraternity), and vtsalya rasa (parental love). This is greater transcendental nectar. On the platform of madhura rasa (conjugal love), the devotee offers his body in the service of the Lord. Thus on this platform all five transcendental qualities are present. All the material qualities evolve one after another in the material elements, beginning from ether. By gradual evolution, first one quality develops, then two qualities, then three and then four, until all five qualities are found in earth."

r Ka is Superior to All Other Expansions

Devotees who are able to relish only minuscule drops of spiritual humour (rasa) have a difficult time believing in madhura-rasa when they hear about itin fact, they are afraid of committing offences. All the other religious 58

beliefs that are propagated in this world are at best almost close to dsya-rasa. Therefore, when the learned preceptors of these different religions hear the mention of madhura-rasa, they are somewhat apprehensive and fear the possibility of a fall-down so they feel obliged to reject it. Instead, they may even misconstrue the process of madhura-rasa worship and paint a distorted image. In every aspect of human life, persons on a lower level of understanding invariably criticise the actions of persons on a higher level, thinking them to be mistaken. But when they themselves rise to the platform of the higher level, they then realise their own mistake and repent, "How foolish I was to have censured the actions of those on the higher level." Therefore, we humbly request the followers of other religious paths to consider this topic with reverence, for it is very profound. Without proper and sincere analysis, they should not draw wrong conclusions based on bigoted views and superstitions. An honest attempt may be made to enthrone the Lord in the core of the heart and to worship Him in the spiritual mood of madhura-rasa (conjugal love). If one relishes this, then one should seek guidance from a spiritual preceptor steeped in this rasa. If, however, such worship is not pleasurable then one must reject it as a level of worship beyond his reachbut never commit the offence of belittling or blaspheming it. At this juncture, more space and words cannot be allocated to this topic. Suffice it to mention that a devotee eligible to obtain madhura-rasa (conjugal love), does not obtain as the object of worship and love (visaya) the form and expansions of r Nryaa. The beautiful form of r Ka is alone the only visaya of this highest of spiritual humours (rasas). If one calmly considers without any bias and with freedom from the clutches of superstitious, preconceived notions, then one can easily arrive at the conclusion that within the paradigm of rasa, the form of r Ka is the purest and the besthigher than any other form of the Supreme Absolute Truth. r Kas tendency is to act on a platform of equality with His devotees, but this does not imply that He is inferior to His other manifestations. In fact, it is due to this quality that r Ka is superior to all other expansions. 59

r Kas characteristics are the same as the other manifestations of Godheadtranscendental characteristics such as absolute supramundane spirituality, which is endowed with complete wholeness and controllership over my. An additional superlative characteristic of r Ka is that He manifests, on the mundane plane, His transcendental pastimes, by the agency of His internal spiritual potency, for perception by the mundane senses. Although he descends to the earthly planet and simulates mundane behaviour, He and His activities are all perfect, omnipotent and transcendental. To His young friends, He was a bosom friend, to His parents and elders, He was a helpless and obedient child, to His devotees in conjugal love, He was the most beloved of lovers; yet, in all of these relationships and exchanges, Ka always maintained the highest degree of Divinity. Even whilst performing His human pastimes in the midst of human beings, He acted with supreme authority so as to let the officiating demigods know that He was still their controller and Lord, thus amazing the scholars and philosophers. If, by His causeless mercy, r Ka had not revealed His world enchanting pastimes as the young, beautiful cowherd boy, then, could anyone have known Him as the highest viaya (object of love) in madhura-rasa? Lord Kas pastimes are neither the fabrications of a fertile human imagination, nor the perverted and blind faith of deprived and dissatisfied menonly persons who understand the highest values and ultimate goal of life can comprehend them. In Kas pastimes, His Vraj-ll, pastimes in Vndvana, are the best because in regards to rasa, the jva benefits the most from them. Intellects tempered by rhetoric and logic cannot grasp the magnitude of r Kas pastimes. The devotee who has relished the rasa, the humour of Kas pastimes, can alone know its sweetness. To comprehend and heartily appreciate the Vraj pastimes is a matter of great fortune. Debates and analyses on what is religion and irreligion, arguments, logic, empirical knowledge and yoga lie in a small insignificant pile on one side, while on the other side the brilliant gems of the Vraj pastimes illuminate the hearts of highly intellectual transcendentalists and spread their spiritual 60

brilliance all around. A Krik, Explanatory Verse, Elucidates vibhvdyair jaodbhutair rasoyam vyavahrika aprktair vibhvdyair rasoyam paramrthika paramrtha rasa kas tanmy chyay pthak jaodita rasa vive vitanoti bahir mukhe bhgyavs tam parityajya brahmananddikam svakam cid vieam samritya ka rasbdhim pnuyat ta tv aopaniada skst purua kam eva hi tm abdena vednta vadanti prti prvakam "When rati (attraction) for material persons and objects is nurtured by mundane vibhva, anubhva, sttvika and vyabhicr symptoms, then, mundane rasa is produced. It may be used only for social interaction on the material plane. But when the transcendental ingredients of bhvavibhva, anubhva, sttvika and vyabhicrnurture spiritual rati (attraction) and convert it to spiritual rasa (mellow) then that is perfection on the absolute plane. The sole viaya, object of love, in transcendental rasa is r Ka. The material rasa, when projected into the plane of my, the illusory energy, is only an ignoble shadow image of the spiritual reality. Thus, it is distinct from the spiritual rasa. In the material world, which is the realm of sensuality in forgetfulness of the Supreme Lord, only mundane rasa is rampant. The most fortunate souls reject even the happiness derived from Brahman realisation, take shelter of the transcendental form of the Supreme Lord, and become immersed in the nectarine ocean of ka-prema. Rasa is of two kinds: social (vyvahrika) and spiritual (pramrthika). When mundane ingredients (vibhva, anubhva, sttvika and vyabhicr) of mundane emotions (bhva) bring mundane love (rati) to the level of rasa (mellow); then a mundane rasa for social interaction (vyvahrika) is generated creating the physical attraction between man and woman. This is a very meagre, temporary and distorted rasait is simply a perverted reflection of the spiritual, transcendental rasa principle. The pure spirit 61

soul when unfettered by his gross and subtle bodies is spiritual and transcendental. His natural love and affection is also transcendental. When this rati (love) reaches fixed steadiness (sthayi-bhva) and is supported by the four bhva ingredients: spiritual vibhva, spiritual anubhva, spiritual sattvika and spiritual vyabhacari, then it becomes very relishable and at this stage is converted into spiritual rasa, humour. Especially when the spiritual lambana of r Kas transcendental form becomes the transcendental viaya, object of love, the mellow of ka-bhakti is generated. r Ka is the embodiment of spiritual rasa. His my potency, in the form of a shadow representation (chy-svarpa), is spread throughout the whole universe to facilitate the enjoyment of the mundane rasa by the materialistic population that has turned away from Kra. However, the most fortunate souls reject this ignoble rasa and also overcome the temptation of the exiguous rasa known as brahmannda, the bliss of Brahman realisation, to finally take shelter of the pure, dynamic, variegated, and transcendental rasa. They become submerged in the unlimited nectar ocean of r Kas beauty. Lest anyone ignorantly debases the transcendental rasa from its supreme status down to the mundane level, the Ujjvala-nlamai, Nyaka-bheda (16) instructs: laghutvam atra yat prokta tat tu prkta nyake na ke rasa nirysa svdrtham avatrin "Everything about the conjugal rasa (gra-rasa) if pulled down to the level of the material plane becomes minimised and contemptible. However, in its original transcendental plane, it is worshipable, majestic and a priceless treasure of the spiritual realm. There is not a shadow of the mundane in gra-rasa. Its vibhva (basis of ecstatic love) has nothing to do with the gross and subtle material bodies within which there is only a faint presence of anubhva, sattvika and vyabhicari bhvas. The Supreme Lord Ka descends to the material world simply to relish the spiritual concentrated rasa. He is not an incarnation but is the source of all 62

incarnations, the avatr." For the transcendental Supreme Lord and Hero of all living entities, the ultimate source of all divinities and incarnations, the variety He exhibits in His pastimes as a paramour in the supramundane gra-rasa, conjugal humour, is never reprehensible or condemnable. The more one approaches this topic objectively, without bias, the more one is introduced to its wonderful philosophical conclusion. If one attempts to apply the censure of mundane morality upon the supramundane rasa, then, at best, it can only be described as prejudice and bigotry. Thus vitiated by prejudice, the unfortunate moralists condemn the transcendental rsa-ll pastimes between the supramundane Supreme Lord and His pure devotees, not understanding its spiritual status. Their only gain from such an attitude is self-deception and self-denial. As mentioned in the Upaniads, Lord r Ka is the only Supreme Enjoyer. The Vedas all describe Him respectfully as tm (Chandogya Upaniad: 7.25.2): tmiveda sarvam iti sa va ea eva payann eva manvn eva vijnan tm ratir tm kra tm mithuna tmnanda sa svar bhavati "r Ka, the Supreme Soul, is for all of us the sum total aggregate. By observing, meditating upon and realising this truth the jva attains self-contentment, self-accomplishment and self-union, which ultimately liberates him." In the Muakopaniad (Mu.Up 1.2) is stated: sarvam hy etad brahmyam tm brahm soyam tm catupt "Everything is an expansion from Brahman. The Supersoul, Ka, is the Supreme Brahman. Although He is one, yet by the power of His inconceivable potencies He is eternally manifest as fourall embodiments of transcendental rasa." rla Jva Gosvm has concisely delineated the foursome manifestation of the Supreme Brahman in his classic treatise Bhagavad Sandarbha (16): 63

ekam eva tat parama tattvam svbhvikcintya-akty sarvadaiva svarpa-tad-rpa-vaibhva-jva-pradhna-rpea caturdhvatihate sryntara-maala-sthita-tejo iva maala-tad-bahir-gata-tad rami-tat-praticchavi-rpea "The Supreme Absolute Truth is one. Inconceivable potency is His inherent characteristic. Through the agency of this potency, He is eternally manifest in four forms, named svarpa (His original form), tad-rpa-vaibhva (His non-different expansion), jva (His separated energy) and pradhna (the material aggregatemy). An example to explain this principle is the analogy of the Suns internal energy, the Sun planet, the emanating rays of the Sun and their reflection at a distance." A Krik, Explanatory Verse, delineates this point vedrtha bhaa yatra tatra sarve mahjan anveayanti streu uddha krita rasam sankdi-iva-vysa-nraddi-mahattam streu varayanti sma ka lltmka rasam labdha samadhin skst ka-kpodita ubham aprkta ca jve hi jaa-bhva-vivarjite "In scriptures like the rmad Bhgavatam, which is the essence of Vedic knowledge, the mahjanas, pure devotees, search for ecstatic relationship, rasa, with r Ka. Self-realised sages such as the four Kumras, iva, Vysa, Nrada and so on have described in their treatises the most elevated rasa of r Kas supramundane pastimes. By r Kas mercy alone, these transcendental pastimes are manifest to unalloyed transcendental devotees in their deepest meditations." Thus, this rasa, which is of the purest quality, has been brought to this universe by the universal guru, r Caitanya Mahprabhu. This nectarine r Ka rasa has never been given before. In order to broadcast this truth, rla Prabodhnanda Sarasvat has composed this verse in his r Caitanya-candrmta (130): prem-nmdbhutrtha ravaa-patha- gata kasya nmn mahimna 64

ko vett kasya vndvana-vipina-mah mdhuru pravea ko va jnti rdh parama-rasa-camatkra-mdhurya-smm eka caitanya-candra parama-karuay sarvam vicakra "Dear brother! Who had ever heard of prema, love of Godhead, as the highest spiritual destination? Who had ever known the esoteric significance of the Holy Name of God? Who had ever achieved the divine nectar of Vndvana? And who could have ever known rmat Rdhr, the most wonderful and unsurpassable embodiment of mdhurya-rasathe transcendental ecstatic potency of the Supreme Lord, r Ka? This is simply the mercy of r Caitanyacandra, the most munificent incarnation of Godhead. Being compassionate upon humanity, He has revealed all these secrets."

Chapter Six - The Jvar Haris Separated Energy

The world opinion on the jva principle, the truth about the living souls, is very much divided. Each person, according to his individual nature, has his personal opinion about the jva (spirit soul). Persons whose natures are influenced by the material mode of ignorance (tamas) conclude that the jva is born of matter and thereby endowed with the material qualities. Natures influenced by a combination of tamas and rajas (ignorance and passion) conclude that human beings alone belong to the category of jva. They conclude that other species, such as animals, are lower than jva and thereby fit objects of human exploitation. Further, they opine that the eternal associates of the Supreme Godhead are a distinct more elevated principle than human beings. Neither they accept that humans had previous lives nor that there is life after this body. They are unable to solve the mystery of why some are born with good fortune and others with misfortune. Persons influenced by the material mode of passion (rajas) believe that all living entitieshumans, beasts, aquatics, birds etc. are jvas (spirit souls). They 65

understand that there is rebirth, but they have no faith that the jva can attain a state of pure transcendental spirituality. For them, jva can attain only a higher state of material happiness. Those with natures of mixed rajas (passion) and sattva (goodness) believe that the jvas may be elevated to higher material states of existence by rebirth. However, they have weak faith that the jva may transcend material nature and attain a pure spiritual existence. Persons in the mode of goodness (sattva) accept only impersonal Brahman realisation as the jvas ultimate destination. Being thus deluded by the three modes of material energy, my, in the form of goodness, passion and ignorance, the materially covered obtain their respective illusory opinions about the jva (spirit soul). However, those who have succeeded in penetrating the three modes of material nature, my (illusion), and can therefore reason without bias and on the basis of transcendental knowledge, are encouraged to study the following statements from r Caitanya-caritmta, Madhya-ll (6.162-163): myda, myvaa vare jve bheda hena jve vara-saha kaha taabheda gt-stre jva rpa akti kari mne hena jva bheda kara vrera sne (Madhya 20.108-109) jvera svarpa haya-kera nitya-dsa kera taasth-akti bhedbheda-praka srya-kiraa, yaiche agni-jvl-caya svbhvika kera tina-prakra akti haya (Madhya 20.177) ka bhulisei jva andi bahir mukha ataeva my tre deya sara dukha (Madhya 20.308-309) my saga vikre rudra-bhinnbhinna rpa jva tattva haya, nahe kera svarpa 66

dugdha yena amla yoge dadhi rpa dhare dugdhntara vastu nahe, dugdha haite nre (Madhya 20.273) svga viebhsa rpe prakti sparana jva rpa bja tte kaila samarpaa (Madhya 22.9-10) sva vistra-caturvyuha, avatra gaa vibhinna jva tra aktite gaana sei vibhinna jva dui taprakra eka nityamukta eka nitya sara "The Lord is the master of potencies, and the living entity is the servant of them; that is the difference between the Lord and the living entity. However, you declare that the Lord and the living are one and the same. In the Bhagavad-Gt, the living entity is established as the marginal potency of the Supreme Personality of Godhead. Yet, you say that the living entity is completely non-different from the Lord. "It is the living entitys constitutional position to be an eternal servant of Ka because he is the marginal energy of Ka and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Ka has three varieties of energy. "Forgetting Ka, the living entity has been attracted by the external feature from time immemorial. Therefore, the illusory energy (my) gives him all kinds of miseries in his material existence. "Rudra, Lord iva, has various forms, which are transformations brought about by association with my. Although Rudra is above the level of the jva-tattva, he still cannot be considered a personal expansion of Lord Ka. Milk is transformed into yoghurt when it associates with yoghurt culture. Thus, yoghurt is nothing but milk, but still it is not milk. "To impregnate with the seeds of the living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion He touches the material energy, and thus the living entities, who 67

are His parts and parcels, are impregnated into material nature. "Expansions of His personal selflike the quadruple manifestation of Vsudeva, Sakaraa, Pradyumna and Aniruddhadescend as incarnations from Vaikuhaloka to this material world. The separated expansions are the living entities. Although they are expansions of Ka, they are counted among His different potencies. The living entities (jvas) are divided into two categories. Some are eternally liberated and others are eternally conditioned."

Brahman and JvaTheir Difference

Unenlightened persons endowed with intelligence inspired by the platform of material goodness (sattva-gu) after analysing material knowledge and discussing transcendence, erroneously conclude that there is no difference between the jva and Brahman. They assert that the differences that are apparently to be seen between them (jva and Brahman) are external and not essential. There are three such philosophical schools that have differing proposals on this subject. One school opines that the concept of difference is falseit appears only by mys illusory influence. Illusion, created by ignorance, wedges a distinction between the all-pervasive sky (mah-aka) and its reflection upon water in a pot. Similarly, illusion creates a distinction between Brahman and jva. When ignorance is nullified, illusion dissipates and then only the mah-aka (Brahman) remains. At this moment, the false division that produced the jva is removed, who then ceases to exist. This school is known as: removing differences. The second schools theory is that Brahman is factual, substance, while the jva, under the spell of ignorance, is a mere reflection of it. In truth, at no point does the jiva ever exist. He is merely a manifestation of my, the illusory potency. When the delusion, stemming from ignorance, is dissipated, the jvas apparent existence is released. The third school believes that in reality nothing actually happened. A disturbance caused by the great illusion of my created all the differences and distinctions. 68

When all these varieties of opinions are discussed thoroughly then it becomes crystal clear that they are merely grandiose verbiage and that their foundations are so much speculation that can easily be refuted by better arguments and rhetoric. These opinions are formulated on the basis of unsophisticated interpretations of the Veda, used out of context. They do not present the actual conclusion of the Vedic knowledge. The Vedas conclude that the Supreme Lord is by nature the controller of my while the jva by constitution is fit to be controlled by my. Thus, the vetvatara Upaniad (4, 9-10) declares: chandsi yaj kratavo vratni bhta bhavya yac ca ved vadanti yasmn my sjate vivam etat tasmi cnyo myay sanniruddha mym tu praktim vidyn myinam tu mahesvaram "The Supreme Lord has created this universe through the agency of my. The living entity, jva, imprisoned by my, is a different principle from the Lord and the material universe. My is an energy of the Supreme Controller and Enjoyer, Purua, who is the controller of my." Thus, jva is never, in any condition, non-different from the Supreme Lord. The Bhagavad-Gt (7. 4-5) proclaims the jva is an energyhence he is not non-different from the Lord: bhumir ponalo vayu kham mano buddhir eva ca ahakra itya me bhinna praktir aadh apareyam itas tv any prakti viddhi me parm jva bhtm mahbho yayeda dhryate jagat "Earth, water, fire air, ether, mind, intelligence and false egoaltogether these eight comprise My separated material energies. Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of mine, that is all the living entities who are struggling with the material energy and sustaining the universe."

69

JvaThe Marginal Potency

Jvas constitutional position is that he is an eternal servant of Ka. He is the marginal potency of r Ka, simultaneously one and different from Him. That energy which is eligible for both the spiritual and material worlds is called taasth, marginal. Further, it means that he is simultaneously both different and non-different from Kanot just different or just non-different. Therefore, the Brhad-aranyaka Upaniad (4.3.9) declares: tasya v etasya puruasya dve eva sthne bhvata ida ca paraloka-sthna ca sandhya ttya svapna-sthnam tasmin sandhye sthne tihan ete ubhe sthne payati ida ca paraloka-sthna ca "Jva, the enjoyer, has the possibility of two residencesthe material world and the spiritual realmboth of which he may seek. However, jva finds himself at the junction of these two placesa third realm made of a dream state. From this junction he is able to observe both the material and the spiritual worlds." The nature of the marginal position is further described in the Brhadrayaka Upaniad (4.3.18) tad yath mah matsya ubhe kule nusacarati prva ca para caivam evya purua etv ubhv antv anusacarati svapnnta ca buddhnta ca "Just as a large fish swims from one bank of a river to the other, similarly, the jva, who is eligible to swim in the currents of the casual ocean separating the material and spiritual worlds, swims to both banks of this oceanthe dream land of material existence and the spiritual land of the eternal awakened consciousness." Although the jva was generated from the Supreme Lords marginal 70

energy (taasth-akti), yet he is a separate category from the Lord. The Sun and its rays, the fire and its sparks are used as analogies to define this phenomenon. As stated in Bhadrayaka Upaniad (2.1.20): yathgne kudr visphulig vyuccaranti evam evsmd tmna sarvni bhtni vyuccaranti "Just as small sparks are born out of a flame, similarly the jvas emanate from Ka, the Universal Soul." Thus, it can be established that the jvas, the minute separated parts and parcels of r Ka, are fit to reside under both conditionsmaterial and transcendental. They have emanated from the fountainhead r Ka and are therefore constitutionally subservient to Him. However, the jva is in a position to observe both the material and spiritual worlds. When the jva develops the desire to enjoy, he then turns his back to his source of existence, r Ka, and becomes enticed by my to enjoy. Due to his forgetfulness of r Ka, the jva becomes eternally materialistic and conditioned. This unfortunate condition is brought upon himself by the misuse of his independence. r Ka cannot be accused of prejudice or whimsical action for the jvas adverse state, since r Ka is the impartial observer and does not accept any responsibility for the jvas misapplication of the spiritual independence inherent to his soul. Thus, Mah-Viu lying on the causal ocean impregnates material nature with the seeds of the errant jvas through the agency of His functional expansion. He does not have to directly contact material nature but impregnates my with His glance (Cc. Madhya 20.273). Thus, the jva, by the misuse of his minute independence, is punished by my to suffer material existence. The Supreme Lords partial expansions are of two kinds: sva (His personal expansions) and vibhinna (His separated parts and parcels). Ka's personal expansions are known as sva. Jva is His vibhinna, separated expansion. The primary difference between sva and vibhinna is that r Kas sva are in principle all non-different from r Ka being complete Divinities endowed with full and absolute 71

potencies (sarva-akti-sampanna), but they acquiesce to r Kas wishesthey have no independent wishes. The jva, Kas separated part and parcel, is eternally distinct from Ka and His expansions. In keeping with his minuscule size, the jva is endowed with minute potency and his desires and wishes are separate from those of Ka. Countless millions of jvas emanate from r Ka and yet He remains unchangedHis completeness is not reduced in the least. The jvas, before they enter into mya's realm, are already guilty of the offence of turning their backs to r Ka. Since this offence is the root cause of all the offences and exists even before the illusory time, the jva can be described as being eternally conditioned by this offence. Due to contamination by contact with my, even Lord iva, Rudra, who is simultaneously one and different from r Ka, is not in the same category of divinity as r Ka. When milk is converted to yoghurt through yoghurt culture, it develops new properties and cannot be called milk anymore (Cc. Madhya 20.309-310). rla Jva Gosvm has quoted this verse, spoken by r Jmt Muni, from the Padma Pura, Uttara-khaa, in his Paramtm Sandarbha (19): jrayo jna-gua cetana prakte para na jto nirvikra ca eka-rpa-svarpa-bhk aur nityo vypti-la cid nandtmkas tath aham-arthovyaya ketri bhinna-rpa santana adhyoyam acchedyo kledyo sosykara eva ca evam adi guair yukta ea-bhta parasya vai "The living entities, jvas, are the shelter of knowledge, have the quality of knowledge, are conscious, transcendental, birthless, and immutable. In their original identity, all jvas are equal, infinitesimal, eternal, able to disperse themselves over their bodies, natural relishers of spiritual bliss, conscious of the self, inexhaustible, knowers of the body, distinct from the Lord, ever existent, non-combustible, indestructible, cannot be dried up, non-divisible. Although they are the possessors of all these qualities, yet, in their original constitution, they are servants of the Supreme Lord." 72

r Nrada, in his Pacartra, has professed that the jva is the Lord's marginal potency: yat taastha tu cid rpam svaka vedyd vinirgatam "The infinitesimal jva, emanating from the Lords internal transcendental potency is the taasth, marginal potency." On the same subject, rla Jva Gosvm elaborates upon the marginality of jva in his Pramtm-sandarbha (37): taasthatva ca my-akty attatvt asyvidy-par-bhavdi-rpea doea paramtmno lepbhvc ca ubhaya koav apravies tasya tac caktitve saty api paramtmnas tal lepbhvas ca yath kvacid eka-dea-sthe ramau chyay tirasktepi sryasytiraskras tadvat "The marginal potency, jva, is distinct from my, hence he cannot be categorised with the Lords illusory potency. However, jva is prone to come under the sway of nescience and because of this fault, and because Paramtm never becomes influenced by nescience, my, jva is also not in the category of Paramtm. Although nescience is an energy of Paramtm, He never becomes bewildered by mys wiles. The sun is, in one place, covered by clouds, but the entire sun can never be completely shrouded."

JvaNitya-baddha or Nitya-mukta
Jva is of two kinds: nitya-baddha (eternally imprisoned in my) and nitya-mukta (eternally liberated from material conditioning). Thus, rla Jva Gosvm writes: tad evam anant eva jvakhys taasth aktaya tatra tjivass varga-dvayam eko vargo ndita eva bhagavad-unmukha anyas tv andita eva 73

bhagavat-parmukha svabhvatas tadya-jna-bhvt tadya-jnbhvt ca tatra prathamo ntarag- akti-vilsnughto nitya-bhagavat-parikara rpo garudika asya ca taasthatva jvatva-prasiddher varatva-kotv apravet apara tu tat parmukhatva-doe labdha-chidray myay paribhta sar "Jvas are eternal and innumerable. They are of two kinds. One group has always been subservient to the Supreme Lord, while the other group has been since time immemorial apathetic towards Him. Full understanding of the eternal relationship between jva, akti and Bhagavan (sambandha-jna) is the reason for certain jvas beginningless subservience to the Lord, while lack of sambandha-jna is the cause of other jvas eternal forgetfulness of the Lord. The surrendered jvas are the recipients of the Lords mercy. He gives them the status of eternal associates like Garuda in His pastimes that are carried out by His internal transcendental potency. They enter into the ranks of divinity, supreme controllers, as is sufficiently substantiated in the revealed scriptures, even though they are taasth akti, marginal. The second group of jvas, who are apathetic to the Supreme Lord, are without the shelter of the Lords internal potency. Thus exploiting the weakness of these jvas, my has captured them and cast them into the prison of material existence for repeated birth and death." Further, rla Jva Gosvm in his Paramtm-sandarbha (47): cit srya paramtm vai jvas cit paramaava tat kiraa-ka uddh cinmad arth svarpata tu bhedo jvasya sarvad bhedbheda prakoya yugapaj jva eva hi kevalbheda-vdasyvaidikatva nirpitam my-vaatva-dharmea myvdo na sambhavet yato mypar aktih paray jva nirmita my-vttir ahakaro jvas tad atiricyate my-saga vihnopi jvo na hi vinayati myvda-bhramrtn sarva hsys- pada matam 74

advaitasya nikalasya nirliptasya ca brahmaa pratibimba-paricchedau katha syt ca kutracit advaita siddha labhepi katha nirbhayat bhavet rajju-sarpa-ghaka-ukti-rajata-yuktiu advaita-hnir evsyd yathodhteu vai brahma-ln yad my tad tasy kriy katham kasya v sphay tasy pravttir upajyate brahmecch yadi tad dhetu kutas tan nirvikrat myecch yadi va hetur durbhgyam brahmaohi tat myvdam asac chstram sarva veda- viruddhakam prakta yuktim tritya praktrtha- viambanam acintya-akti-vivst jna sunirmala bhavet brahmai nirvikre syd icch-akt-vieata tad icch sambhav sstis tridh tad kaa- rute myik jaivik uddh katha yukti pravartate nha manye suvedeti no na vedeti veda ca ruti-vkyam idam labdhv cintya-aktim vicraya bheda-vkyni lakyni dv supardi sktiu tattvam asydi vkyeu cbhedatva pradaritam sarvaja-veda-vakynm virodho nsti kutracit bhedbhedtmka tattva sayta nitya ca srthakam eka-detham ritya cnya-dertha- kalpanam matavda-prakrtha ruti-stra-kadarthanam karma-mmsakn yad vijna ruti- nindanam murkhatvam eva tea tat na grhyam tattvavij janai vibhinnso hi jvoya taastha-akti- kryata sva-svarpa-bhramd asya my-krgha-sthiti

The Error of Myvadi Philosophy

"Paramtm is the transcendental sun. The jvas, the living entities, are His rays. The jvas original identity is pure spirit soul and by nature, he is self-aware. The marginal energy, jva, has emanated from the Supreme Lord by His inconceivable potency and is of the same spiritual quality. However, 75

due to his minute stature, he is prone to come under mys sway. In the Bhagavad-Gta verse beginning with apareyam, r Ka teaches that the jva is transcendental to my and is of the superior, spiritual energy. Hence, he is neither different nor the same as the Supreme Lord. The Vedas expound that the jva is fit to be controlled by my, while; on the other hand, the Supreme Lord is the controller of my. Thus, it is true that the jva is simultaneously one in quality with the Supreme Lord yet different in quantity and potency. The theory of pure oneness is not Vedic. "To say that the jva becomes mys captive is not tantamount to myvadi philosophy. According to the myvadi philosophy, the jva is temporary and made into a reflection by my. In truth, the jva is an eternal spiritual spark devoid of my and only becomes mys captive due to his infinitesimal size. My is material energy, but the jva is made of spiritual energy. False-ego, whereby the spiritual jva considers himself a material product, is material and a quality of my. The jva is of a superior energy; he is made of spiritual substance. Although the jva is bound by my, he never looses his identity as jva. "Myvadi philosophy is an aberration. Persons subscribing to this philosophy are verily laughing stocks. In their opinion, Brahman is non-dual, indivisible and completely detached. In that case, how is it possible that Brahman becomes covered or produces a shadow representation? Examples proffered of the rope and the snake, of the sky and the pot, of the mother of pearl and silver, to substantiate that Brahman is non-dual are not corroboratingthey actually nullify Brahmans non-duality. If one acquiesces to the theory that my merges with Brahman this also refutes His absolute non-dual character. And even if one was to agree to this, the question remains, how and why is my active? By whose wish does my become active? If it is Brahmans wish that awards my the desire to act then how does Brahman remain untransformed (nirvikra)? If, however, Brahman is allowed to maintain His non-transformable character and it is agreed that only my possesses desire, then a new second principle, which confronts Brahman, the non-doer, and becomes His competitor is introduced. My covers, divides, and creates a shadow representation of a desire-less Brahmanwhich is terribly tragic for Brahman. And if Brahman, as the Supreme Controller 76

(vara) engages in the work of creation by the promptings of my and not by His independent will, then He comes under the control of His energy (akti). How then may He be known as Brahmanthe Supreme? And again, non-duality is contradicted. "Thus, the myvadi treatises are all at variance with the conclusions of Vedic scriptures. By presenting mundane logic, they have burdened the supramundane conclusions of the Veda with aberrations. Ones knowledge and intellect becomes free from mundane contamination by developing firm faith in the Supreme Lords inconceivable potency. The myvadis ascribe non-duality, indivisibility and non-transformability to Brahman. However, if the truth that the Lord possesses inconceivable potency is accepted, then both characteristics, non-transformability (nirvikra), and wilfulness (iccehamyta) can wonderfully reside simultaneously and act harmoniously, without conflict, in Brahman. "The Vedic aphorism sa-aikata removes all doubts regarding the Lords inconceivable potency. By His will, this potency manifests the my-akti, jva-akti and cit-akti. In the Vedic statement, "naham manye" the truth of the Lords inconceivable potency has been established. In the words "dv supar" from the Veda, the eternal differences within Brahman have been expounded; while in the words "tat tvam asi" eternal oneness has been expounded. Being the transcendental fountainhead of all knowledge, there are no discrepancies and contradictions in the Veda. Thus, the Vedic conclusion is that the Supreme Lord embodies the inconceivable principle of simultaneous oneness and difference, which is the absolute reality, the truth eternal. To take statements out of context from one part of the Veda and in attempting to give ones own interpretation to them, interpolate the meanings from another section to support one's fabricated idea is to misconstrue the Vedic conclusion. Similarly, those who are karma-mmsaka, i.e. those trying to interpret everything in terms of fruitive activity as the highest goal of the Vedas, blatantly exhibit their disrespect for the Veda. This is their foolishness and perversion. Real scholars do not accept their views. The Vedic conclusion is that the jva is not in the category of Divinity, but is r Kas separated part and parcel belonging to His marginal energytaasth-akti. Jva is pure spirit soul, 77

completely spiritual, and is always, by nature, Kas subordinate follower, but, because of forgetting his original identity and developing another consciousness by turning away from the Lord, he becomes imprisoned by my."

Chapter Seven - The JvaSubject To Captivation By My

Jva: Imprisoned by My
Jvas marginal nature and position has already been discussed in the previous chapter of this book. Due to his marginal constitution and the knowledge of God having forsaken him, the jva has been imprisoned by my, who is always lying in wait nearby. The Caitanya-caritmta (Madhya. 22.12-15) has described this condition: nityabaddha-ka haite nitya bahirmukha nitya sara bhuje nakdi dukha sei doe my-pic daa kare tre adhytmikdi tpa traya tre jri mre kma krodhera dsa ha tra lthi khya bhramite bhramite yadi sdhu-vaidya pya tra upadea mantre pic palya ka bhakti pya, tabe ka nikae yya "Apart from the ever-liberated devotees, there are the conditioned souls, who always turn away from the service of the Lord. They are perpetually conditioned in this material world and are subjected to material tribulations brought about by different bodily forms in hellish conditions. As he is 78

opposed to Ka consciousness, the conditioned soul is punished by the witch my, the Lords external energy. He is thus ready to suffer the threefold miseries: miseries brought by the body and mind, the inimical behaviour of other living entities and natural disturbances caused by the demigods. In this way, the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes a servant of anger and continues to be kicked by the external energy, my. Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and incantations makes the witch of the external energy flee. The conditioned soul thus gets in touch with the devotional service of Lord Ka, and in this way, he can approach nearer and nearer to the Lord." The vetvatara Upanisad's comments about conditioned soul (Svet.Up. 5.9): blgra ata-bhgasya atadh kalpitasya ca bhgo jva sa vijeya sa cnantyya kalpate "Although the jva sojourns in a material body, he is nonetheless extremely subtle and a transcendental principle. Even if one were to split up the tip of a hair into a thousand parts, it would still not be as subtle or as minute as the soul. Although the jva is very minuscule compared to matter, yet he is spiritual, supramundane and eligible to serve the infinite, unlimited Lord." (Svet.Up. 5.10) naiva str pumn ea na caivya napusaka yad yac charram datte tena tena sa yujyate "Jvas gross body alone is differentiated by symptoms of manhood and womanhood. Jva sojourns in the body he receives as a result his karma. In truth, jva is spirit soul. Although his external identity categorises him as man or woman, his physical identification is not his real self." (Svet. Up. 5.11) sakalpana-sparana-di-mohair grsmbu-vhytm vivddha janma 79

karmnugny anukramea deh sthneu rpany abhisamprapadyate "Gradually and by the impetus of desire, touch, sight, illusion, eating, water, and rain the jva advances from one material body to another in countless species, according to his karma." (Svet.Up. 5.12) sthlni skmi bahni caiva rpi deho svaguair vnoti kriy guair tm guais ca tem sayoga-hetur aparopi da "Jva acquires many gross and subtle forms by the action of the particular material qualities to which he becomes attached. He, then, repeatedly, becomes covered over by changing forms, created by the qualities of activity and desire." (Svet.Up. 5.13) andy ananta kalilasya madhye vivasya srasram aneka-rpam vivasyaikam parivehitra jtv deva mucyate sarva-paih "Thus are mys captive jvas, thrown into the dungeon of material existence. If, by chance, the association of saintly souls awakens their faith, then gradually their devotional attitudes are enhanced. This endows them with knowledge of the Supersoul, (Paramtm), who is beginningless, endless, the seed of all incarnations, the creator of the cosmic manifestation and who resides within it. Thus enlightened, the jva becomes liberated from mys bond." The jvas have been described in the Vednta-stra (35-38) in various ways: parea-vaimukhyt tem avidybhinivea sva-svarpa-bhrama viama-kma karma-bandha sthla-ligbhimna-janita-sara kle ca "By turning away from the Supreme Lord, they, the jvas, have become absorbed in the Lords separated energymatter. Because of this, they are bewildered and deluded about their real identity. Due to this delusion, they 80

are critically bound up in the terrible snare of lust and karmic activities. Their false identification with the gross and subtle bodies as their real self is the cause of their distress in material existence." The jva is a spiritual, conscious, and cognisant being. As a product of the Lords taasth akti, marginal energy, the jva was placed at the confluence of the material and spiritual worlds, from whence he observed both realms. Those souls who became slightly attracted by the knowledge of God-consciousness, and due to contact with such knowledge, aspired for transcendence and received spiritual strength from the hldin-sakti, the Lords internal pleasure giving potency. Inspired in this way, they developed eternal favourable attraction for the Lord, and were admitted as eternal associates of Lord Ka in the spiritual world. While others, by their own free choice, became enchanted by my lying on the opposite side and became greedy for her. They were invited by my and developed attachment for the material world. Thus Mahviu, the Lord of My-Devi, who lies in the causal ocean, threw them into this mundane realm. This is the result of their not having any attraction for the Supreme Lords service, but rather for material sense objects. As soon as they entered mys abode, she covered them with her avidy, nescience potency. Entangled in nescience, their material absorption further dragged them down into the whirlpool of karmic reactions. Hence, these jvas are compared to birds that are trying to enjoy the fruits of the tree of karma. (Mund. 3.1.1; Svet. 4.6) dv supar sayuj sakhy samna vka parisasvjate tayor anya pippala svdvatti ananan anyo abhickati "Krodakay Viu and jva, residents of the same avattha tree, which represents this material world, are like two friends. One of them (jva) relishes the pippal fruits according to his karma. The other bird (Paramtm), without eating the fruits, is simply the witness to the other's action." 81

(Mund. 3.1.2; Svet. 4.7) samne vke puruo nimagnoniay ocati mhyamna "Jva, the co-resident of that same tree, being completely charmed by my, became afflicted with intense lamentation and fell down." The rmad Bhgavatam (11.2.37) states: bhaya dvitybhiniveata syd d apetasya viparyayosmti "Fear arises when the jva misidentifies himself with the material body by absorption in the external, illusory energy. When the jva thus turns his back to the Lord, he also forgets his constitutional position as the eternal servant of God."

The Jva: His Misidentification

Misidentification means to forget ones constitutional position. For the jva, this is the first consequence of his contact with nescience. Forgetting his spiritual identity, jva deepens his loss of memory of being an eternal servant of Ka by donning the mantle of false ego in his material identity. The illusory energy my wraps jvas spiritual identity in two layers of covering: the subtle body and, over that, the gross body. The subtle material coverings comprise of mundane false ego, mundane consciousness, mundane intelligence and mundane mind. The subtle body is the home of lust, greed, anger, illusion, madness and envy. Depending on the pious or sinful utilisation of these six human drives, a jva develops either higher or baser desires. The false ego covers the jvas pure and spiritual ego. The jva is unable to enjoy matter or act on the material plane with its subtle body. Thus, a gross body consisting of seven layers: skin, flesh, blood, bones, fluids, fat and semen, covers his subtle bodywhich is subjected to six transformations: birth, growth, existence, procreation, decay and death. After receiving the gross body, the jvas false ego becomes more pronounced. He then begins to accept the gross body as the self. This misidentification creates much bewilderment. For example, the terrible 82

chains of lust and concomitant actions; the classifications of fruitive activity; forbidden activities and karma-free activities according to the codes of the varrama divisions; the obligatory and mandatory duties and their concomitant results; pious and impious deedsall these bind up the jva more and more strongly to my. A plethora of unwanted detriments in relation to the jvas gross and subtle bodies piles up on him. This has been aptly described in the Veda: Brhad-aranyaka (4.4.5): s va ayam tm yathkr yathcar tath bhavati sdhukr sdhur bhavati ppakr ppo bhavati puya puyena karman bhavati ppa ppena "As the tmthe proprietor of the gross and the subtle bodiesacts, so thereby he obtains the different conditions. By acting in a saintly fashion, he becomes a saint; by acting immorally, he becomes a sinner. He accrues the piety of pious deeds and the sinful burden of impious deeds." (SB 3.30.7) sandahyamna-sarvga em udvahandhin karoty avirata mho duritni duraya "Although he is always burning with anxiety, such a fool performs all kinds of mischievous activities, with a hope that is never to be fulfilled, in order to maintain his so-called family and society." Both these quotes are clear enough in their meanings. The jva, identifying falsely with his gross and subtle bodies, is continuously suffering the results of pious and impious deeds, while bound to material existence. The Sarvaja Skta, quoted in the Bhagavat-sandarbha by rla Jva Gosvm, also explains this: hldiny savidlia sac cid nanda vara svvidy samvto jva saklea-nikarkara "The Supreme Personality of Godhead, the embodiment of eternity, absolute knowledge and unlimited bliss is embraced by His transcendental internal potencies, hldin (pleasure giving) and savit (omniscience). 83

However the jva, covered over by ignorance, experiences innumerable distresses and pains." rla Jva Gosvm writes in Paramtm-sandarbha (54): athvidykhyasya dve vtti varatmik vikeptmik ca tatra prv jva eva tihant tadya svbhvika jnam vvn uttar ca ta tad-anyath-jnena sajayant vartate "The illusory energy my possesses two characteristics: vidy (knowledge) and avidy (nescience). Vidy is a manifestation of mys unreserved mercy. The avidy characteristic is meted out as a punishment for offences. The avidy characteristic has two features: varatmik (covering the Absolute Truth) and vikeptmik (demoting potency). The varatmik potency acts by veiling the jvas natural knowledge about his eternal relationship with r Ka and His multifarious energies, (sambandha-jna). The vikeptmik potency generates another kind of material knowledge (separate from sambandha-jna), which plunges the jva into ignorance and nescience." A Krik, Explanatory Verse sattva rajas tama ceti gu prakti- sambhav ity dy upaniad-vkyn nirguo jva eva hi cetana ka dsoham iti jne gate pare prakter gua-samyogt karma-bandhosya sidhyati karma-cakra-gatasysya sukha-dukhdika bhavet a-gubdhi-nimagnasya sthla-liga-vyavasthiti "The Vedas state that there are three material modessattva (goodness), raja (passion) and tama (ignorance). By nature, the jva is without any material qualitiesabove the three material modes. However, due to his infinitesimal size, when the jva becomes weak by turning away from the Supreme Lord, only then do the material modes and qualities overpower and enthral him. At that moment, the jvas knowledge of his own spiritual identity and eternal constitutional position as r Kas servitor becomes clouded. Because of intimate contact with matter and the modes of material 84

nature, the karmic entanglement gradually binds him. Caught in the vicious cycle of karma, the jva is submerged into the material ocean of the six adversaries by the gross and subtle bodies. Thus, happiness and distress are experienced." This condition is described as the drudgery of mys captivity. This is an inevitable consequence of the jva's misuse of independence and his constitutional nature as the Lords marginal potency. The jva is a spiritual being, pure and transcendental. Mys avidya, nescience potency, is his temporary and superficial designation. And the dhytmika, dhidaivika and dhibhautika distresses (distresses caused by ones body and mind, by natural catastrophes, by other living entities) are a result of this condition.

Chapter Eight - The JvaThe Liberated Transcendental Position

Even though the jva, enchanted by my, is chained by endless desires for fruitive activities, yet he never forfeits his inherent nature and constitution as marginal energy. In this condition, his materialistic habits, which have turned into his second nature, grow stronger, but his spiritual consciousnesseternal servitorship to r Ka, which is almost extinguishednevertheless continues to exist. The slightest provocation or opportunity will immediately trigger off his original spiritual nature, which then begins to assert itself. The contact with saintly souls is the only provocation or opportunity. Thus, the vetvatara Upaniad (6.23) states: yasya deve par bhaktir yath deve tath gurau tasyaite kathit hy arth prakante mahtmna "Only unto those great souls who have implicit faith in both, the Lord and the spiritual master, are all the imports of Vedic knowledge 85

automatically revealed." The Caitanya-caritmta (Madhya 22.43, 45, 54, 33) states: sara bhramite kona bhgya keha tre nadira prabhve yena kha lage tre kona bhgya karo sara kayonmukha haya sdhu saga kare, ke rati upajaya sdhu saga sdhu saga sarva stre kaya lava matra sdhu sage sarva siddhi haya ka tomra hau yadi bale ekabra mybandha haite ka tre kare pra "There are unlimited conditioned souls who are bereft of Kas service. Not knowing how to cross the ocean of nescience, they are scattered by the waves of time and tide. However, some are fortunate to contact devotees and, by this contact, they are delivered from the ocean of nesciencejust as a log, floating down a river, is sometimes accidentally washed up on the bank. By good fortune, one becomes eligible to cross the ocean of nescience, and when ones term of material existence decreases, one may get an opportunity to associate with pure devotees. Such association awakens one's attraction to Ka. The verdict of the revealed scriptures is that by even a moment's association with a pure devotee one can attain all perfection and success. One is immediately freed from the clutches of my if he seriously and sincerely says: 'My dear Lord Ka, although I have forgotten You, for so many long years in the material world, today I am surrendering unto You. I am Your property. Please engage me in Your service.'" What is meant by good fortune? If good fortune is the cause of mitigation of our attachment to family and material existence, then why is saintly association or resolute faith expounded as being the real cause? Good fortune is a matter of luck i.e. blind, inexplicable phenomena. If this is the only source of the jvas ultimate benediction, then he becomes disinclined and unmotivated to act on his own. Though this topic is ostensibly simple, explicit formulations are required and hence it calls for serious attention. To properly delineate this esoteric concept, one must study the jva 86

principle. The Controlling Power of The Jva When the jvas inherent nature and character were being formulated, none other than the Supreme Lord was the sole active principle. Intrinsic to the Supreme Lord's spiritual nature is independence. Therefore, the supremacy of the Creator over His creation is automatically infused into the constitution of His created souls. Later, all the activities performed by the created souls will not be authoritatively dictated by the original creator (the Supreme Lord). In the free exercise of his decision-making, the first action for the independent jva was to either turn towards the Supreme Lord in devotion, or turn away from Him and contemplate material energy. In this choice, the jva utilises to the maximum his full independence: his controlling power. Once the jva enters the gloom of nescience, his controlling power becomes divided threefold. One, in the activities the jva performs, he always remains the main controller. Two, material nature assists him in his activities, becoming the subordinate controller. And three, at the time of rewarding the jva the results of his actions, the Supreme Lord is the controller of mercy. The jvas wilful acceptance of mys enslavement is not tantamount to the loss of his original independence. After the jva enters the jurisdiction of my, the time when the results of all the activities, he has performed, are ripe for fruition is known as bhgy, fortune.

Bhgy, The Fortune of The JvaLiberation

Unlike the atheists, the theists understand that bhgy, fortune, is not accidental. The jvas bhgy is the result of his actionsand there are two types of results: material and spiritual. Material results beget mundane fortune. Spiritual results reward spiritual fortune. All those activities which were executed with spiritual goals in mind, like serving a Vaiava saint, 87

chanting the Lords name, and worshiping the Supreme Lord, are all spiritual. Whatever the attitude may have been while these services were being executed, they will generate a devotional fervour that will in turn inspire a sincere tendency to devotional service. This taste will gradually intensify and become the jvas sanbhgy, good fortune. As the jvas spiritual good fortune (sanbhgy) increases, his mundane material proclivity becomes gradually weakened. When it is very weak, then spiritual good fortune, being properly nurtured produces raddh, faith and respect for saintly companionshipwhich goes on to endow the jva with all spiritual perfection and success. This gradual growth of jvas spiritual good fortune is charted in r Nrada Munis life, as mentioned in the rmad-Bhgavatam (SB. 1.5.23, 25, 26): aha purtta bhavebhvam mune dsy ca kasycana vedavdinm nirpito blaka eva yogin urae prvi nirvivakatm ucchia lepn anumodito dvijai sakt sma bhuje tad apsta kilbia eva pravtasya viuddha-cetasas tad dharma evtm ruci prajyate tatrnvaham ka-kath prajyatm anughenravam mahohar t raddhay menupada visvata priya-ravasy aga mambhavad rati "O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brhmaas who were following the principles of Vednta. When they were living together during the four months of the rainy season, I was engaged in their personal service. Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time, the very nature of the transcendentalists became attractive to me. O Vysadeva, in that association and by the mercy of those 88

great Vedntists, I could hear them describe the attractive activities of Lord Ka. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step." r Nrada Muni continued (SB. 1.6.27-28): eva ka mater brahman nsaktasymaltmna kla prdur abht kale tait saudmin yath prayujyamne mayi t uddha bhgavai tanum rabdha-karma-nirvo nyapatat pca- bhautika "And so, O brhmaa Vysadeva, in due course of time I, who was fully absorbed in thinking of Ka and who therefore had no attachments, being completely freed from all material taints, met with death, as lighting and illumination occur simultaneously. Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work (karma) stopped." The conclusion is that the accumulation of many lifetimes of pious activities (sukti) rewards one with good fortune (bhgya), which imbues the heart with faith (raddh) and respect for saintly souls and their association. This raddh, faith, gradually produces faith in devotional service and chanting, eradication of unwanted material desires in the heart, steadfastness in devotional service, taste for it, single minded attachment and finally, attraction and love for Ka. In the lifetime when good fortune shines on the jva, he is endowed with raddh, faith. Thus, raddh and saintly association are glorified as the root cause of all benedictions. Thus the Krik, Explanatory Verses eva pajara-bandhoyam jva ocati sarvad kadcit satprasagena tasya moko vidhyate "The subtle and gross material bodies have encaged the spirit soul, jva, and subordinated him under stringent laws. In this condition, the jva always laments. By some good fortune, he seeks the association of saintly devotees, and in this association, he gradually liberates himself from mys 89

captivity." mukta-bandha-da-bhedc caitanyasya da-dvayam muktir hitvnyath rpam svarpea vyavasthiti atyanta-dukha hnau s cit-sukhptir na sayah "The jva finds himself in two conditions: liberated and conditioned. To give up the contrary condition and be situated in his original identity is called liberation. There is no doubt that liberation awards the complete cessation of suffering and the experience of transcendental bliss." The vetvatara Upaniad (4.7) states in this regard: jua yad payaty anyam am asya mahimnm iti vta oka "When the jva beholds the object of his worship, the Supreme Godhead, his distress is dissipated and he is enlightened with the glory of his eternal identity as Kas servitor." The liberated souls are of two kinds: eternally liberated (nitya-mukta) and liberated from my (my-mukta). The nitya-mukta liberated souls never come under the sway of my. While the my-mukta jvas after being in mys captivity become liberated by the potent association of saintly devotees and enter the transcendental realm. The Definition of Mukti, Liberation The definition of mukti, liberation, requires to be discussed at this point. Some are of the opinion that liberation means the complete eradication of the jvas suffering. Others define mukti as merging into Brahman or the Supreme Controller, vara. However, the enlightened preceptors reiterate the statement of the rmad Bhgavatam (2.10.6): muktir hitvnyath rpa svarpea vyavasthiti "Liberation is the attainment of jvas permanent form and original eternal identity after he gives up the changeable gross and subtle material 90

bodies." The jva is a spiritual entityhe is Kas unalloyed servitor. To come under the influence of nescience is contrary to his original nature. To discard this contrary identity and accept his original spiritual identity is known as liberation. When the knowledge of the original identity is indistinct, it leads to the conception that liberation means to merge with Brahman (syujya-mukti). However, when the original identity is clearly understood, the jva attains eternal and pure servitorship to r Ka. The cessation of all suffering is not a full definition of mukti, liberation. The cessation of all suffering and thereafter the attainment of transcendental bliss are symptomatic of mukti. The symptoms of liberation have been described in Chndogya Upaniad (8.12.3): evam evaia samprasdosmc charrt samutthya para jyoti-rpa-sampadya svena rpenbhinipadyate sa uttama purua sa tatra paryeti jakan kran ramama "The jva, upon attaining liberation, elevates himself out of his gross and subtle material bodies and shining with transcendental brilliance obtains his own supramundane, spiritual form. Such a liberated soul is the best among men. He relishes his presence in the spiritual realm, enjoying transcendental activities and absorbing himself in divine bliss." According to the verdict of the Veda, the above form of liberation is the highest.

The Nature of Liberation

The liberated jva experiences eight different conditions. As enumerated in the Chndogya Upaniad (8.7.1, 3): tmpahata-ppm vijaro vimtyur vioko vijighatsopipsa satyakma 91

satya-sakalpa sonveavya "tma, the pure soul, is without sin and free from all sinful reactions born of contact with nescience. He is devoid of the influence of material naturemeaning that he is ever fresh, youthful. The word vimtyu means incorruptible, deathless. He is equipoised, peacefulbereft of material hankering, anxiety, and lamentation. The word vijighatso implies one who is free from desire for material enjoyment. He is without thirst (a-pipsa), with no desire other than to serve the Lord. He only desires to serve r Ka favourably. He successfully fulfills all his spiritual desires." These are the eight characteristics absent in a conditioned jvaand they distinguish the conditioned jva from the liberated, self-realised soul. Although mukti, liberation, is so highly cherished, yet, it is simply one of the boons awarded by the jvas highest attainmentthe bliss of devotional service. If one desires the subsidiary goals, the focus on the ultimate goal is shifted. Therefore, one should not harbour the craving for mukti in the heart. Those persons who are resolved from the beginning to strive for mukti are deprived of any progress on the eternally nectarine path of devotional service. However much one may endeavour in executing fruitive activities (karma) or pursuing empirical knowledge (jna), unless one attracts r Kas mercy through the performance of bhakti-yoga, he cannot obtain liberation, mukti. Of the ten principles enumerated in the rmad Bhgavatam, mukti is the ninth and the sublime bliss of taking shelter at the lotus feet of an eternally liberated associate of the Lord (ray) is the tenth. Hence, it is stated in the Bhavartha-dipika (10.1) daame daama lakyam ritraya-vigraham r-kkhya para dhma jagad dhma nammi tat "In the tenth canto of the rmad-Bhgavatam, r Ka is described as the icon of shelter for those pure devotees who are completely surrendered. I offer my obeisances to r Ka who is the embodiment of the highest spiritual abode." Those rare souls whose hearts have been flushed with the dawning of the 92

bliss of surrender, they have within their grip the nine esoteric principles up to mukti, liberation. To elaborate on this profound concept, r Caitanya Mahprabhu declares in the Caitanya-Caritamrta (Madhya 23.26, 29): cri varram yadi ka nahi bhaje sakarma karite sei raurave pai maje jn jvan mukta da pinu kari mne vastuta buddhi uddha nahe ka bhakti vine The followers of the varrama institution accept the regulative principles of the four social orders and four spiritual orders. However, if one carries out the regulative principles of these orders but does not render transcendental service to Ka, he falls into the hellish condition of material life. There are many philosophical speculators belonging to the myvda school who consider themselves liberated and call themselves Nryaa. However, their intelligence is not purified unless they engage in Kas devotional service." Those in pursuit of jna (empirical knowledge, speculative rhetoric) and the impersonalist myvadis consider themselves on the liberated stage even though they are in an embodied condition. However, they are not on the platform of pure goodness because their intelligence and consciousness are not purified by engagement in Kas devotional service. Fruitive activities, empirical knowledge, mystic yoga, austerities etc. are not proper means to obtain liberation, and so the philosophers seek shelter in a mood of unconditional surrender to Ka in order to become liberated. Sages steeped in pure devotional service never pray or aspire for liberation. However, mukti personified very humbly seeks to render service to them. Thus, r Bilvamangal Thakura writes (Ka-karmta. 107): bhaktis tv ayi sthiratar bhagavn yadi syd daivena na phalati divya kiora mrti mukti svaya mukulitjali sevatesmn dharmrtha-kma-gataya samaya-pratk "O Lord! If our devotion to You is unflinchingly steadfast then Your ever 93

youthful divine form will always appear in our hearts, and we will require no more to pray for the four Vedic goalssense gratification, wealth, religiosity and liberation. The reason is that liberation personified is gratefully rendering humble service to us. While personified sense gratification, wealth and religiosity await patiently in attendance with folded hands always ready to execute our wishes in serving Your lotus feet."

Two Types of Devotional Liberation

For the devotees of the Lord there are two types of mukti, liberation: svarpa-mukti (attaining the original spiritual form) and vastu-mukti (attaining Kas lotus feet). Those highly elevated pure devotees who by dint of their unalloyed devotion have realised their original, spiritual identities while still living in the material world do not need to wait for giving up their bodies, but are already being served by mukti personified. Although their bodies are controlled and owned by my, their souls are immersed in sublime bliss in the spiritual realm. Such rare souls have attained svarpa mukti. As soon as they give up their bodies by Kas mercy, they will also attain vastu-mukti.

Two Types of Non-Devotional Liberation

The form of syujya liberation sought after by the advaita-vadis (monistic philosophers) is of two kinds, depending on their faith: brahman-syujya (merging into the Brahman effulgence) and vara-syujya (merging into the body of the Supreme). In syujya mukti, the jva is unable to attain his original, spiritual form, svarpa. Brahma Pura states in this regard: siddha-lokas tu tamasa pare yatra vasanti hi siddh brahma sukhe magn daity ca hari hat "On the periphery of the material world is the abode of Brahman, a place for perfected beings (siddha-loka). Here the impersonalist myvadis and 94

demons slain by Lord Hari reside absorbed in the bliss of Brahman." Empiricists, impersonalists, yogisthough they attempt to free themselves from the material energy by meditations such as aha brahmsmi and tat tvam asmi cannot attain the highest perfection and obtain their spiritual bodies, svarpa.

Chapter Nine - All CreationInconceivably, Simultaneously, One and Different from r Ka

Two different Vedic conclusions

Spiritual preceptors, after discussing thoroughly the Veda and Vedanta, have arrived at two opposing conclusions. r akarcarya expounded the philosophy of monism (kevaldvaita-vda) based on the conclusions of Vedic philosophers like Datttreya, Aavakra, Durvs and other sis. Whereas the Vaiava preceptors have elaborated upon the conclusion of saintly, self-realised sages like Nrada, Prahlda, Dhruva, and Manu and preached the science of pure devotional service. This second philosophy, the science of pure devotion, is of four kinds: (1) viidvaita-vda propagated by r Rmnujcrya (2) uddha-dvaita-vda by r Madhvcrya, (3) dvaitdvaita-vda by r Nimbrkcrya and (4) uddhdvaita-vda by r Viu Svm. These four great cryas were all propagators of the science of pure devotional service to the Supreme Personality of Godhead. According to r Rmnuja, the Supreme Lord is the only reality and truth (advaita), yet He accepts the distinct designations (viia) of cit (transcendental) and acit (material). r Madhva preached that the jva is distinct and separate from the Supreme Lord (dvaita), but his inherent nature is to be subordinate to the Lord and to serve Him. r Nimbarkas 95

philosophy is that jva and the Supreme Lord are simultaneously different and non-different (dvaita-advaita) thus confirming the eternal difference between them. r Viu Svm preached that although the Absolute Reality or Truth is one (advaita) yet Divinity and humanity are eternally different. Thus, although apparently there are variations in these four Vaiava philosophies, yet they all unanimously propose the eternality of devotional service to the Lord, that the Supreme Lord is eternal, jvas' servitorship to the Lord is eternal, and the ultimate goal is love of Godhead, prema-bhakti. The fundamental principles in all these teachings are unambiguously an elaboration of Vaiava theology; yet, while there are slight variations in their individual teachings, they are all nonetheless incomplete. With the divine advent of the Supreme Personality of Godhead in person as r Caitanya Mahprabhu, this incompleteness in the realization of Vaiava precepts was duly removed by His profound exposition of the most esoteric tenets of pure devotion to the Supreme Lord. His teachings, in a nutshell, appear in Caitanya Caritmta (Adi 7.121-126): vysera strete kahe parima vda vysa bhranta bali tra uthaila vivda parima vde vara hayena vikr eta kahivivarta vda sthpan ye kari vastuta parima vada sei se prama dehe tmbuddhi haya vivartera sthna avicintya akti yukta r bhagavn icchya jagad rpe pya parima tathpi acintya aktye haya adhikr (Adi 7.138, 140) bhad vastu brahma kahi r bhagavn a vidha aivarya pra para tattva dhma tre nirviea kahi, cic chakti n mni ardha svarpa n mnile, prat haya hni 96

(Madhya 6.144, 152) apdna, kraa, adhikara -kraka tina bhagavnera saviee ei tina cihna a aivarya prnanda vigraha yhra hena bhagavne tumi kaha nirkra "In his Vednta-sutra, rla Vysadeva described that everything is but a transformation of the Lords energy. akarcrya, however, misled the world by commenting that Vysadeva was mistaken. Thus, he raised great opposition to theism throughout the entire world. According to akarcrya, by accepting the theory of the Lords energy transformations, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all respects. Therefore, by His inconceivable energies, He has transformed the material cosmic manifestation. Using the example of a touchstone, which turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged. Although touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form. Bhagavn, who is greater than the greatest, is the Supreme Personality of Godhead. He is full of six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge. When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept only half of the truth, you cannot understand the whole. "The personal features of the Supreme Personality of Godhead are categorised in three cases, namely: ablative, instrumental and locative. Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?" rla Vyasadeva in his Vednta-sutra established the concept of transformation of energy (parima-vda) not the evolution of substance (vivarta-vda). But r akarcrya expounded that parima-vda, the 97

transformation of energy, is tantamount to the evolution of the spiritual nature and thereby is equivalent to the position that the Supreme Lord becomes transformed. In this way, he attempted to establish the false theory of vivarta-vda, the theory of illusory evolution. Regarding the meanings of these two concepts, parima and vivarta, the most prominent myvd scholar, Sadnanda Yogndra has explained in his Vednta-sra (Text 59): satattvatonyath buddhir vikra ity udrata atattvatonyath buddhir vivarta ity udhta "When a real object evolves into a different form, this is called parima, transformation; for example, as in the change of milk into yoghurt. Whereas, perception of an illusory, non-existent form of the original object is called vivarta, mistaken extrapolation; for example, one may mistake a rope for a snake." r akarcrya: Vivarta, Illusory Evolution Adhering to their own logic, the followers of r akarcrya misconstrue the meaning of this verse and conclude that the jva and material phenomena could not be a transformation (parima) of the Supreme Lord. Because, if parima of the Lord were true then a convoluted and distorted form of the Supreme Lord would have to be accepted in the production of the jva and the material world. Just as milk turns to yoghurt with culture, similarly, this material world is then a perverted conversion from and evolution of the Supreme Lord. This, they say, is incompatible with the Vedic position that the Supreme Brahman is non-transformable. They, the akarites, propose that the theory of parinma taught by rla Vysadeva is therefore incorrect and disposable. They continue: The snake is non-existent, however, when one mistakes a rope for a snake, fear arises. This is due to ignorance, which then prompts certain actions and emotions. The material world is like that, the akarites propose. This material world is non-existent, yet due to ignorance, whatever 98

is being perceived as the world is vivartaa false, illusory, non-existent evolution of Brahman. Thereby, the acceptance of this theory does not compel anyone to believe that the Supreme Absolute is vikr, prone to transformationas the trans formation is non-existent. With these arguments, the followers of r akarcrya propagate their theory of vivarta, evolution. Lord Caitanyas teachings invalidate the vivarta theory. The jvas illusion of identifying the eternal self with the body is the instance where the rope and snake analogy is applicableand this indeed is vivarta. However, the jvas body actually exists, it is not unreal (mithy), thus the theory that the Supreme Lord, through vivarta, evolution, has evolved into a non-existent material form, this material phenomenon and the embodied jva, is truly demented.

rla Vysadeva: Parima, Transformation

rla Vysadeva in his treatise, the Vednta-stra, reiterated the parima theory as truth. If the parima theory were to be nullified then it would undermine the credibility of rla Vysadeva who is the knower of the Absolute Truthomniscient. Just as milk is transformed to yoghurt through yoghurt culture, in the same fashion, the Supreme Lords inconceivable energy, by His will, is transformed into the jva and the material nature. However, the Supreme Lord, Brahman, does not transform. The capacity of His inconceivable energy to produce variegated transformations does not force the Supreme Lord into the process of evolution (vikr), transformation. Although material examples and analogies of spiritual and transcendental truths remain always incomplete, yet they may explicitly communicate some aspects of transcendental truth. We hear that the touchstone gem cintmai produces many priceless gems out of ordinary stones but, in itself, remains unchanged. The same example is applicable to the transcendental process of creation of this world. The unlimited material cosmos with innumerable living entities is created simply by the Lords will through the agency of His 99

inconceivable potency, and yet the Supreme Lord remains unaffected and perfectly complete. Furthermore, that the Lord remains untransformed (vikra-nya) does not automatically imply that he is impersonal and non-qualitative. The infinite Supreme Brahman is always endowed with six types of transcendental, absolute opulence, for He is the Supreme Personality of Godhead. If He is simply described as impersonal then He is denied possession of His internal transcendental potencies (cit-akti). By dint of His inconceivable potency, the Supreme Lord is, simultaneously, eternally personal and impersonal. Admission of His impersonal aspect alone is merely a partial confirmation, and an attempt to subvert His Absolute wholeness. He, the Supreme Absolute Truth, has been described in the Vedic scriptures as possessing personal features which are categorised in three cases: ablative, instrumental and locative (apadna, karaa and adhikaraa). The Taitireya Upaniad (3.1) states: yato va imni bhtni jyante yena jtni jva nti yat prayanty abhisavisanti tad vijijsasva tad brahma "From whom all living beings have been created, by whom all His created beings are sustained and into whom all living beings enter, is the Supreme Absolute Truth." As the creator of all, He is ablative. As the sustainer, He is instrumental. And as the ultimate destination of all beings, the Supreme Lord is the locative principle. Thus, these three personal features declare His eternal personal form and existence. Endowed with such characteristics the Supreme Lord cannot possibly be a formless entity. Complimented by six supramundane opulences, He is the transcendental embodiment of eternality, unlimited knowledge and absolute bliss. rla Jva Gosvm in his Bhagavad-sandarbha (16) has described the Supreme Divinity: yato va imni bhtni jyante yena jtni jvanti 100

yat prayanty abhisavisanti tad vijijsasva tad brahma "The Supreme Absolute Truth is one. By nature, He is the Energetic, generating inconceivable energy. Through the agency of His energy, He manifests Himself in four features: His original Supreme Self, His equally Supreme Expansions, the jva and the sum total of the material ingredients, pradhna. To clarify this point is the division of the Sun God, the Sun planet, the Sun's rays, and the Sun's reflection in the distance." The Supreme Lords transcendental form is eternal, full of knowledge and unlimited bliss. The spiritual realm, His Holy Names, Divine Expansions, paraphernalia and so on are His supremely opulent manifestation (tadrpa-vaibhva). The eternally liberated and eternally conditioned living entities are the innumerable jvas. My, the sum total of the subtle and gross material ingredients of this universe, is called prdhna. These four manifestations are eternally and qualitatively the same as the Supreme Lord. How is it possible for natures eternally contrary to the Lords own nature to exist harmoniously? This is impossible for the jva to completely comprehend since his intelligence is limited. This phenomenon, however, is indeed a natural feature of the Supreme Lords inconceivable energy. rla Jva Gosvm has described this concept, in his book Sarvsmvdin, as inconceivable simultaneous oneness and difference. r Nimbrkas delineation of simultaneous non-duality and duality, or oneness and difference, was neither comprehensive nor exhaustive. The world of Vaiavism, by receiving r Caitanyas teachings, has now the perfect and complete exposition of this esoteric concept. Lord r Caitanya Mahprabhu has accepted r Madhvcrya's exposition of the Supreme Lord as the embodiment of eternality, absolute knowledge and unlimited bliss. He has confirmed this as the bona-fide philosophy of the parampar where His acintya-bhedbheda tattva (inconceivable, simultaneous oneness and difference) finds its roots. The previous philosophical expositions of the Absolute Truth based on the Veda by different cryas were all incomplete and at variance with each other. As a result, different parampars, preceptorial chains of disciplic 101

succession, were founded. The Supreme Personality of Godhead, r Caitanya Mahprabhu, appeared and, by His omniscient potency, synthesised and supplemented the ideas of their philosophies. r Madhvcrya's concept of the transcendental form of the Supreme Lordthe embodiment of eternality, absolute knowledge and unlimited bliss; r Rmnuja's concept of the status of the Supreme Lords eternal associates and transcendental energies; r Viu Svms concept of purified monism; and r Nimbrka's concept of eternal simultaneous oneness and dualityall these esoteric concepts were purified and perfected by r Caitanya Mahprabhu. He gave to this world, by His unlimited mercy, the most exact and scientific delineation of the Vedic conclusion in His teachings of acintya-bhedbheda-tattva, the principle of inconceivable simultaneous oneness and difference. Within a short time, a singular spiritual linethe r Brahma-sampradyahas gained unexpected pre-eminence, and all the other sampradyas, spiritual lines, have become subservient to and will reach perfection by its metaphysical precepts. The Krik, Explanatory Verse, is as follows sarvatra ruti-vkyeu tattvam eka vinicitam nvidykalpita viva na jva-nirmita kila atattvato nyath buddhir vivarta ity udhta satattve viva etasmin vivarto na pravartate acintya-akti-yuktasya pareasyekant kila my-nmny apar akti syate sacarcaram bhedbhedtmka viva satya kintu vinavaram na tatra jva-jtn nitya-sambandha eva ca na brahma-parimo vai akte pariati kila sthla-ligtmka viva bhogyatanam tmnah "After a thorough deliberation upon the Vedic statements, the eternal principle emerges as preponderant. This material creation is factual, not a non-existent lie which has its genesis in nescience. It has come into existence by the Lords transcendental will; it is not the jvas construction. To superimpose unreality upon truth is called vivarta. This material 102

creation, though temporary, is a reality generated by the omnipotent Supreme Lords divine vision, by His will, hence there is no room for vivarta, superimposition. The Supreme Lords external material energy, the my-sakti, has on his behest created this material world of non-moving and moving beings. Everything in this material creation is by the Lords inconceivable potency simultaneously one and different from Him. Although this world is real, it is not an eternal reality. This is substantiated by the Vedic statement nityo nityn cetana cetannm (Kaha. 2.23; vet. 6.19). The concepts of only difference, only oneness, pure monism, qualified monismare all unsophisticated assertions that are contradicted by other Vedic premises. However, the philosophy of acintya-bhedbheda-tattva is the pure essence of the Veda supported by the entire Vedic literature. It is the natural self-perfected goal of the jva and fully subscribed to by the self-realised transcendental saintly souls. This material world does not hold for the jva any permanent or eternal relationship. The world is merely the transformation of the Lords energy and not of the Lord himself. This world of subtle and gross matter is simply a stage for jvas forlorn attempt to enjoy."

Chapter Ten - Pure DevotionThe Only Means of Perfection

Favourable Devotional Service

In analysing the esoteric structure, eligibility of the practitioner, contents, and features of the science of pure devotional service, the means to attain perfection for the jva will automatically be included. The definition and structure of pure devotional service has been cited by rla Rpa Gosvm in his book Bhakti-rasmta-sindhu (1.1.11), as well as 103

Caitanya Caritmta (Madhya 19.167): anybhilait nya jna-karmdy anvtam anukulyena knulana bhaktir uttamam "To serve r Ka with all the senses and in a favourable mood of surrender is called ka-bhakti, pure devotion to Ka. Other than aspiring for advancement in devotion, all other varieties of yearnings are unfavourable. Single-minded devotion to Ka, seeing Him as the Supreme Lord of all, not considering even demigods to be independent of Him, is favourable service. Thus, the best of bhakti is to discard any attraction for speculative knowledge and fruitive activities." In the Caitanya-caritmta (Madhya 19.168) is stated: anya-vch, anya-pj chi jna, karmanuklye sarvendriye knulana "A pure devotee must not cherish any other desire than to serve Ka. He should neither worship the demigods (as the Supreme), nor mundane personalities. He should not cultivate artificial knowledge, which is devoid of Ka-consciousness and he should not engage in anything other than Ka-conscious activities. One must engage all ones purified senses in the service of the Lord. This is the favourable execution of Ka-conscious activities." Favourable devotional service means to serve Ka with attraction and a loving attitude. The worship of the Brahman and Paramtm is possible through the processes of jna and mystic yoga, respectively. However, they cannot be considered as bhakti as their focus is not upon pleasing the Supreme Personality of Godhead, Bhagavan r Ka. Jna in this context means the empirical Skhya philosophy and impersonal deductive knowledge in pursuit of monistic realisation of the Absolute Truth. It is imperative for the seekers of bhakti to acquire correct knowledge on the eternal relationships between jva, matter and the Supreme Lord, and further, their own original spiritual identity, svarpa. Such knowledge is an indigenous feature in the bhakti paradigm. 104

According to the smrta-brhmaas, ritualistic seminal brahmanas, the expression karma indicates rituals, which are: mandatory (nitya), obligatory (naimittika), desirable (kmya), and penances (pryacitta). They are materialistic activities that are not directed towards the Supreme Lord in a mood of devotion. Active devotional service may seem to be like fruitive activities, karma. But by the devotional attitude and mood of unmotivated surrender, they cannot be defined as karma, but as bhakti. The mood of renunciation and abnegation that appears prior to the execution of devotional service is in fact also a feature of karma, fruitive activity. Bhakti in the jva is recognised by the symptoms of unmotivated, uninterrupted natural attraction of the heart for service to the Supreme Lord.

Regulative Devotional Service

On the stage of regulative devotional service, disciplined by spiritual rules, bhakti is recognised by four symptoms: (1) The removal of nescience, ignorance, which is the seed of all sinful activities and subsequent reactions; simultaneously the removal of yearning for pious deeds and the pious reactions. (2) The feeling of all round good fortune, working for the benefit of all living entities, compassion upon this world and striving for its spiritual betterment. (3) Bhakti renders liberation as insignificant and undesirable. (4) It is rarely attained, (even if one continues to diligently execute all the limbs of vaidhi-sdhana-bhakti, regulated devotional service, one cannot attain prema, love of Godhead, without first achieving deep attachment (rati) to r Ka).

Spontaneous Devotional Service

On the perfectional, spontaneous stage, bhakti manifests a further two recognisable symptoms: (1) permanent experience of deep and intense bliss and (2) the ability to attract even Ka. Thus, rla Rpa Gosvm (Brs.Pur. 1.17) writes: klea-ghn ubhad moka-laghut-kt sudurlabh 105

sndrnanda-vietm r-kkari ca s "Devotional service, beginning with hearing and chanting, mitigates material distress and almost simultaneously produces a sense of good fortune. Then follows the realisation that liberation is simply an insignificant side-effect, and that regulated devotional service, marked by an overt adherence to scriptural rules and regulations, will not reward the ultimate necessity of lifeka-prema. However, rga-bhakti, spontaneous devotional service, awards ka-prema. The two symptoms of rga-bhakti are intense, deep bliss and constant sustained attraction for Ka, which Ka himself finds attractive." In sdhy-bhakti, spontaneous devotional service, all six symptoms are manifest. However, the beginning stage of sdhy-bhakti is symptomised by the manifestation of the first four featuresthey are present as full conviction. The ultimate stage of sdhy-bhakti is ka-prema, love of Godhead, Ka. Thus, bhakti in its practical beginning stage is sdhana-bhakti and in its sdhy, perfectional stage, is bhva-bhakti and prema-bhakti. Mere debate and rhetoric cannot refute the science of pure devotional service. But as soon as logic and rhetoric becomes subservient to the taste for devotional service, then they are capable of crystallising the essence of bhakti precepts. This book will strive to delineate only sdhana-bhakti, the multi-faceted regulative devotional service.

The nature of sdhana-bhakti

krti-sdhy bhavet sdhya-bhv s sdhanbhidh nitya-siddhasya bhvasya prkaya hdi sdhyat "When the senses are engaged to attain the ultimate goal of spontaneous devotional surrender, this is known as sdhana bhakti. The pure devotional tendency of the jva is eternal and self-perfected. However, the process by which this latent attitude is awakened is sdhana, practical devotional service guided by scriptural injunctions." The real point is that any effective conducive method to direct and 106

repose the consciousness in Ka continuously is, in fact, sdhana-bhaktialso known as upya-bhakti. This sdhana-bhakti is of two types: (1) vaidhi, regulative devotion adhering to scriptural rules and (2) rgnuga, regulative devotion inspired by spontaneity of the heart without overt compliance to rules. Vaidhi-bhakti is symptomised by a quality of devotion that is solely ruled by scriptural injunctions, curbing the natural flow of attraction and taste for r Ka. The regulative principles of vaidhi-bhakti are enjoined in the scriptures to be followed by all the four social and religious orders of the varrama system of societybrhmaa, katriya, vaiya, dra and brahmacr, ghastha, vnaprastha, sannysa. We find a quote from the Nrada-pacartra cited in Bhakti-rasmta-sindhu (Brs.Pur. 2.8): surae vihit stre harim uddiya y kriy saiva bhaktir iti prokt tay bhakti par bhavet "All activities recommended in the scriptures are to be performed for the Supreme Lord Hari. This is called sdhana-bhakti or upya-bhakti. By this process one can attain par bhakti, also known as sdhya bhakti."

The Three Levels of Devotees

Three types of devotees are eligible to execute vaidhi-bhakti, as stated in the Caitanya-caritmta (Madhya 22.64): raddha abde vivsa kahe sudha nicaya ke bhakti kaile sarva karma kta haya "By rendering transcendental loving service to Ka, one automatically performs all subsidiary activities. This confident firm faith, favourable to the discharge of devotional service, is called raddha." For the jva, there is no means other than bhakti. If the pursuits of empirical knowledge and fruitive activity are devoid of bhakti then such endeavours will bear no fruits. When one's devotional inclination is strengthened by this conviction, it is called raddha, faith. And when this 107

raddha becomes undeviating, one attains the platform of uttama-adhikr, the topmost level of bhakti. One whose faith is firm, he is a madhyama-adhikr devotee, intermediate devotee. One whose faith is tender and intimidated by scriptural conclusions is called a kaniha-adhikr, a neophyte devotee. The kaniha-adhikr is of two types: having faith mixed with jna and karma (empirical knowledge and fruitive activity); and faith devoid of desire for jna and karma. The second type of kaniha devotee quickly rises to the level of uttama-adhikr in the association of pure elevated devotees, whereas the first kind may become promoted to higher levels with much effort and a bountiful of the devotees' causeless mercy. rla Rpa Gosvm comments in this regard (B.r.s.Pur 2.186): mdu raddhasya kathit svalp karmdhikrt "One who develops even a little raddha, faith in Ka, automatically finds his inclination towards fruitive activities (karma-ka) greatly reducing." Such devotees execute devotional service within the framework of the varrama system and offer the results of their fruitive activities. However, their devotion is not real devotion but a shadow of devotion (bhakti-bhsa). Their chanting of the Holy Name is on the level of chy nmbhsa, the shadow of the Holy Name in the clearing stage. However, if they nurture material desires, desires that have no relationship to serving Ka, then their chanting is on the level of pratibimba-nmbhsa, a mere reflection of the Holy Name at the clearing stage. They can be called jns (empirical philosophers) or karmis (fruitive workers) but not devotees. The kaniha devotee who is free from desire for materialistic gains (anybhilait nya), who offers his pursuit of empirical knowledge and desire for fruitive activities as a sacrifice to the Lord is a vaiava-bhsa, a shadow of a pure Vaiava devotee. In the r Caitanya-caritmta, Rmannda Raya delineated sdhana, the means to the supreme goal, in conversation with r Caitanya Mahprabhu. r Rmannda offered scriptural evidences concerning the gradual levels 108

of elevation in devotional service. Rmannda Raya presented each as the ultimate human aspiration. However, r Caitanya rejected some levels. These are considered the lower positions of neophyte devoteesVaiavas whose raddh, faith, is tender. Later, from the level at which r Caitanya accepted r Rmanndas expositions, begins the platform of pure devotion. The symptoms of a devotee with firm faith is described in the rmad Bhgavatam (SB 10.14.3): jne praysam udapsya namanta eva jvanti sammukharit bhavadya-vrtm sthne sthita ruti-gata tanu-v manobhir ye pryao jita jitopy asi tais trilokym "Those who, even while remaining situated in their established social position, throw away the process of speculative knowledge and, with their body, words and mind, offer all respect to descriptions of Your personality and activities, dedicating their lives to these narrations, are liberated by You personally and by Your pure devotees. They certainly conquer Your Lordship, although you are otherwise unconquerable by anyone within the three worlds." The attempt to realise the transcendental, Absolute Truth, lying beyond the grasp of the material, mental faculty is known as the deductive process, mental speculationa method not supported by the Vedas. Lord Ka is unconquerable and imperceptible to the mundane senses. The pursuit of speculative knowledge is to be rejected as it depends on the imperfect material senseswhich are habituated to only gather information about the external phenomena. One should approach and hear from mature spiritually realised devotees, who are freed from the four inherent human faults: making mistakes, falling into illusion, possessing imperfect senses, and the cheating propensity. The instructions so received help the aspirants to develop sincere faith in pure devotional service, inspiring them to dedicate their lives to hearing, chanting and serving. With mind, body and words, they become dedicated to the all-purifying message of unalloyed 109

surrender to the Supreme Lord Ka, which destroys the malevolent effects of Kali-yuga. These devotees can remain in any spiritual or social order or upon any planet within the three worlds. And although r Ka is hidden, yet to such devotee, the Lord becomes gradually revealed. Eventually, they begin serving with unalloyed loving devotion, thus bringing the Supreme Lord Ka under their control. The living entity, after accruing heaps of devotional credits over many lifetimes, obtains raddha, faith with an inclination for devotional service. With this blossoms the devotional attitude, which enables him to interact with matter only for the purpose of keeping body and soul together. However, this is not simple vairga, austere dry renunciation aiming at liberation, which does not burgeon.

Bhakti and the Desire for Liberation

Thus, rla Rpa Gosvm states in his Bhakti-rasmta-sindhu (B.r.s. 2.16): bhukti-mukti-sph yvat pic hdi vartate tvad bhakti sukhasytra katham abhyudayo bhavet "As long as the heinous desires for liberation and sense gratification, which are likened to blood sucking witches, haunt the jvas heart, how is it possible for pure devotion to ever blossom?" The desire for liberation is especially repugnant. There are five types of liberation as described in the rmad Bhgavatam (SB. 3.29.13): salokya sri smpya srupyaikatvam apy uta diyamna na ghnanti vin mat sevanam jan "A pure devotee does not accept any kind of liberation, which are five in number: living on the same planet as the Lord (slokya), having the same opulence (sri), to be a personal associate (smpya), having the same bodily features (srpya), or oneness (ekatvam), even if the Lord Himself offers them." 110

Of these, syujya liberation, merging with the Supreme Lord in oneness, is diametrically opposed to pure bhakti. However, the Lords devotees never desire any kind of liberation. In sdhana-bhakti, as in the varrama system, eligibility is dependent upon individual qualification and endeavour. Therefore, it is not necessary to mention it separately here. As soon as a person develops faith (raddh), he becomes eligible to practice bhakti-yoga. One who has gained eligibility in bhakti is exempted from fruitive activities. Such a bhakti-yoga practitioner has no taste for sinful non-Vedic activities (vikarma). However, if by chance, he becomes entangled in undesirable actions (vikarma) then by the potency of devotional service this accident is purifiedthe need for performing separate penance (pryacitta) is thus pre-empted. As said in the Bhgavatam (SB 11.5.42): sva-pda-mlam bhajata priyasya tyaktnya-bhvasya hari parea vikarma yac cotpatita kathacid dhunoti sarva hdi sannivia "One who has given up everything and taken full shelter at the lotus feet of r Hari, the Supreme Personality of Godhead, is very dear to Ka. If he is involved in some sinful activity by accident, the Supreme Personality of Godhead, who is seated within everyones heart, removes his sins without difficulty." The level of a persons spiritual eligibility and application is the source of his good qualities, when he acts beyond his eligibility then all his activities are faulty. This is also stated in rmad Bhgavatam (SB 11.21.2): sve sve dhikre y nih sa gua parikrtita viparyayas tu doa syd ubhayor ea nicaya "Steadiness in ones own position is declared actual piety, whereas 111

deviation from ones position is considered impiety. In this way, the two are definitely ascertained."

The Sixty-four Limbs of Bhakti

The scriptures enjoin the practice of vaidhi-bhakti, regulated devotional service, incorporating all the above principles. The limbs of sdhana-bhakti are innumerable; hence, only sixty-four important ones are mentioned in the r Caitanya-caritamta. The first ten limbs constitute the initial activities of devotional life and prompt the direct actions of bhakti-yoga: (1) accepting a bona-fide spiritual master, (2) receiving initiation and instructions from him, (3) obeying the orders of the spiritual master with faith and devotion, (4) following in the footsteps of previous cryas, (5) enquiring about devotional service from the spiritual master, (6) giving up sense gratification for Kas satisfaction, (7) living in a holy place of Kas pastimes, (8) engaging in occupational duties just to maintain body and soul together, accepting just what is necessary, (9) observing vows on religious occasions connected to r Ka (Ekda, Janmam), (10) worshiping sacred trees (tulas, dhtr, banyan), cows, Vaiavas, brhmaas. A further ten delineate the avoidances of spiritual life: (1) giving up the association of non-devotees, (2) not instructing and accepting unfit disciples, or acting in such away that one becomes obliged to one's disciples, (3) one should not be overly enthusiastic about constructing costly temples and monasteries, (4) rejecting non-devotional books but the studying of devotional scriptures to enhance one's learning, (5) one should not be neglectful but straightforward in ordinary dealings, (6) learning to be equipoised in loss and gain, not succumbing to grief, (7) neither worshiping nor being disrespectful to the demigods and other religious scriptures, (8) not perpetrating distress and pain by mind, words or action to any living entity, (9) avoiding sev-apardha, offences in devotional service and avoiding nma-apardha, offences to the holy name, (10) one should not tolerate blasphemy of the Supreme Lord or His devotees, one should forsake such a place. Of these twenty items, taking shelter of a bona-fide spiritual master, receiving initiation and instructions from him, and serving 112

himthese three are the most important. After one is established in devotional service, positive actions begin: (1) the wearing of tilak and tulas beads, (2) one may write the Lords name upon the body, (3) accepting the garlands offered to the Deity, (4) dancing before the Deity, (5) offering obeisances to the Deity, (6) standing up in the presence of the Deity and guru as a mark of respect, (7) following the Deity and guru on parikrama, (8) visiting holy places and temples of Lord Viu, (9) circumambulating the temple and dhma, (10) arcanworshipping the Deity in the temple, (11) rendering voluntary humble service to the Deity, (12) singing in glorification of the Lord, (13) participating in congregational chanting, sakrtan, (14) chanting softly, japa, (15) submission to Ka, (16) reciting choice notable prayers, (17) honouring prasdam, (18) one should take caramtawater from the bathing of the Deities, (19) smelling respectfully the incense and flowers offered to the Deity, (20) touching the lotus feet of the Deity, (by those properly initiated), (21) taking daranaseeing the Deity, (22) observing arti and celebrations of the Lord, (23) hearing about the transcendental nature and activities of the Lord, (24) always awaiting His mercy, (25) practicing continuous remembrance of Him, (26) meditating on the service, form, qualities, pastimes of the Lord, (27) adopting constant servitorship toward the Lord, (28) performing service in friendship, (29) surrendering everything, (30) offering, as gifts to the Deity, items that are dear to one, (31) making every endeavour, even taking risks in the service of Ka, (32) in every condition, one should be a surrendered soul, (33) serving sacred trees, especially watering the tulas tree, (34) hearing the revealed scripturesItihsas, Puras, Upaniads, (35) residing in Mathur, (36) rendering service to devotees, (37) one should arrange ones devotional service according to ones means, (38) observing vows like the krtika-vrata, (39) celebrating the Lords festivals (Janmam, Rmanavam) with devotees. The next and last five, to complete the sixty-four devotional limbs, are the most important of all: (1) worshipping the Deity with faith, (2) studying and hearing the rmad Bhgavatam from rasik devotees, (3), associating with devotees who are more advanced and possessing a similar devotional 113

mood, (4) chanting the holy name with love and (5) living in the holy dhma, Mathur, or a place where Ka reveals his pastimes for the purpose of ka-bhakti. A little and sincere application of these five activities quickly promotes one to the beginning stage of bhva-bhakti, devotional service imbued with spiritual emotion. Of these sixty-four limbs, some are connected with physical application, others with the senses and still others with the inner self. However, the essential principle is to bring body, senses and mind under control in devotional service to Ka. This constitutes vaidhi-bhakti, regulative devotional service. There are instances where devotees attained perfection in bhakti-yoga simply by practising any one of these limbs, and, on the other hand, by applying many of them together. The insignificant results of sense enjoyment and liberation, which are promised in the scriptures if one follows these devotional limbs, are mentioned simply to allure materialistic men. Factually, the principal result of following any of these limbs of sdhana-bhakti is only oneattachment for transcendence. Although devotional activities have been enumerated as sixty-four, there are, in fact, only nine limbs. As stated in the rmad Bhgavatam (SB 7.5.23-24): ravaa krtana vino smarana pda-sevanam arcana vandana dsya sakhyam tmnivedanam iti pusrpita viau bhakti cen nava laka kriyeta bhagavaty addh tan manyedhtam uttamam "Prahlda Mahrja said: Hearing and chanting about the transcendental Holy Name, form, qualities, paraphernalia and pastimes of Lord Viu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord ones best friend and surrendering everything unto Him (in other words, serving Him with the body, mind and words)these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Ka through these nine methods should be understood to be the most learned 114

person, for he has acquired complete knowledge." The same is stated in the r Caitanya-caritmta (Madhya 22.118): avaiava-saga-tyga, bahu-iya n kariba bahu-grantha-kalbhysa-vykhyna varjiba "The nine processes of pure devotional service consist of hearing, chanting, remembering, serving the lotus feet, worshiping, praying, serving, friendship and complete surrender to r KaHis name, form, qualities, paraphernalia, associates and pastimes." One who has fully dedicated his mind, words and body to the service of the Supreme Lordwithout interruption and abstaining from the pursuit of empirical knowledge, yogic perfection and fruitive activities, executing these nine limbs of pure devotional serviceis understood to have properly studied the Veda and realised their purport.

Bhakti and Karma, Fruitive Activity

The preceptors of bhakti-yoga do not recognise karma, fruitive activity, in any way, as a limb of pure devotional service. Till as such time karma does not discard its fruitive characteristics and take on the nature of bhakti, it cannot be counted amongst the limbs of bhakti. Prior to karma being transformed, it transits through three conditions namely, nikarma (freedom from fruitive desire), karmpaa (offering the results of karma) and karma-yoga (linking fruitive activities to Ka). Only after karma passes through these stages does it becomes converted to devotional service, bhakti-yoga. Hence, the rmad Bhgavatam (SB 11.20.9) states: tvat karmi kurvta na nirvidyeta yvat mat kath ravandau v raddh yvan na jyate "As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by ravaa krtana vio, one has to act according to the regulative principles of the Vedic injunctions." 115

When the desire for karma, fruitive activity, is exhausted, karma changes its form to become jna, empirical knowledge. However, when faith and attraction towards Ka blossoms in the heart, karma transforms into the first stirring of bhakti. r Nrada has made the following comment about the different stages of karma in the Bhgavatam (SB 1.5.12): naikarmyam apy acyuta bhva varjita na obhate jnam ala nirajanam kuta puna avad abhadram vare na crpita karma yad apy akraam "Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?" r Nrada mentions in the Bhgavatam (SB 1.5.33-36): mayo ya ca bhtnm jyate yena suvrata tad eva hy maya dravya na punti cikititam eva nm kriy yog sarve samsti- hetava ta evtm vinya kalpante kalpit pare yad atra kriyate karma bhagavat-paritoaam jna yat tad adhna hi bhakti-yoga- samanvitam kurv yatra karmi bhagavac-cikay sakt gnanti gua-nmani kasynusmaranti ca "O good soul, does not a thing applied therapeutically, not cure a disease that was caused by that very same thing? Thus, when all a mans activities are dedicated to the service of the Lord those very activities, which caused his perpetual bondage, become the destroyer of the tree of work. Whatever work is done here in this world for the satisfaction of the Lords mission is called bhakti-yoga, transcendental loving service to the Lord, and what is called knowledge becomes a concomitant factor. While performing duties 116

according to r Kas order, the Supreme Personality of Godhead, one constantly remembers Him, His name and His qualities."

Devotion, Empirical Knowledge and Detachment

Although jna, empirical knowledge, and vairgya, detachment, are minutely conducive to help one enter the path of bhakti-yoga, they are not limbs of bhakti. When jna and vairgya become accentuated, they harden the heart and thus blight the relish of bhakti-yoga, which prospers only in tender freshness. Thus, bhakti is nurtured based on sambandha-jna: knowledge of the eternal relationship between r Ka, His multifarious energies and the living entities. This knowledge places one in yukta-vairgya: practising detachment through the wisdom of utilising everything in Kas service. Thus, rla Rpa Gosvm states in the Bhakti-rasmta-sindhu (B.r.s. 1.2.255): ansaktasya viayn yathrha upayujata nirbandha ka-sambandhe yukta vairagyam ucyate "When one is materially unattached, but at the same time accepts everything in relationship to Ka, one is rightly situated above possessiveness." This is the responsibility of a sadhana-bhakta, a practitioner of bhakti-yoga. Fruitive activity (karma), empirical knowledge (jna) and false renunciation (phalgn-vairgya) can never be included in the limbs of devotional servicethey are detrimental to bhakti-yoga. The knowledge about the science of devotion that is revealed in order to generate funds and disciples is indeed a far cry from bhakti, rather it is contrary the precepts of pure devotional service. A good conscience is certainly an embellishment in the character of one who has gained eligibility in bhakti-yoga, but it is still not a limb of bhakti. Discipline, sense control, non-violence, cleanliness are symptoms of a good character which bask in the splendour of bhaktibut they are not the symptoms of bhakti itself. 117

This is also the verdict of r Caitanya-caritmta (Madhya 22.145): jna vairagydi bhaktira kabhu nahe aga ahisa yama niyamdi bule ka bhakta saga "The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as mind and sense control automatically accompany a devotee of Lord Ka."

Spontaneous Pure Devotional Service

Thus far, we have discussed vaidhi-bhakti, regulative devotional service. Now we shall analyse the principles of rgnuga-bhakti, spontaneous pure devotional service. rla Rpa Gosvm describes in the Bhakti rasmta-sindhu (B.r.s. 1.2.272) ihe svrasik rga param aviat bhavet tan may y bhaved bhakti stra rgtmikodit "When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. This is called rga, transcendental attachment, and devotional service according to that attachment is called rgtmika, spontaneous devotional service." The practice (sdhana) of following in the footsteps of rgatmik bhakti is called rgnug bhakti. Devotion dictated by scriptural rules and regulations is called vaidhi-bhakti. However, when devotion is devoid of such constraints and blossoms into the spontaneous free flow of love for the Lord and follows the mood of rgatmik bhakti, it is known as rgnuga-bhakti. Both these types of bhakti (vaidhi and rgnuga) are sdhana-bhakti, the process by which the ultimate goal, sdhya-bhakti (prema-bhakti) is attained. Rgtmika-bhakti is of two kinds: kmnuga (devotion which is subservient to the promptings of transcendental lust) and sambandhnuga (devotion based on relationship). The devotional moods of the residents of Vraj and Dvrak are glowing 118

examples of rgtmik-bhakti. The devotee who is attracted and inspired by their devotional sentiments is eligible to be elevated to the platform of rgnuga-bhakti. Just as faith and reverence for adhering to scriptural injunctions furnishes the eligibility to practice vaidhi-bhakti, so also the intense greed and attraction (lobha) for the spiritual sentiments of rgtmik pure devotees provides the eligibility to execute rgnuga-bhakti. This point has been delineated in the Bhakti-rasmta-sindhu (172; 292, 294, 295): ntra stra na yukti ca tal lobhotpatti lakam tat tad bhvadi-mdhurya-rute dhr yad apekate ka smaran jana csya preham nija-samhita tat tat kath rati csau kuryd vsa vraje sad sev sdhaka-rpea siddha-rpea ctra hi tad bhva lipsun kry vraja-lokanusrata "When an advanced realised devotee hears about the affairs of the devotees in Vndvanain the spiritual moods of nta (neutrality), dsya (servitorship), sakhya (friendship), vtsalya (parenthood) and mdhurya (conjugal)he becomes inclined in that way, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness (lobha) is awakened, ones intelligence no longer depends on the instructions of the stra, revealed scripture, logic or argument. The devotee should always think of Ka within himself, and one should choose a very dear devotee who is a servitor of Ka in Vndvana. One should constantly engage in topics about that servitor and his loving relationship to Ka, and one should live in Vndvana. However, if one is physically unable to go to Vndvana, he should mentally live there. The advanced devotee who is inclined to spontaneous loving devotional service should follow the activities of a particular associate of Ka in Vndvana. He should execute service externally as a regulative devotee as well as internally from his self-realised position. Thus, he should perform devotional service both externally and internally." 119

The limbs of bhakti (hearing, chanting etc.) that were enumerated in the context of vaidhi-bhakti, regulative devotional service, amongst them, those that are conducive and suited to rgnuga-bhakti are fit to be executed by the rgnuga-bhakta. Rgnuga devotees of different rasas, spiritual tastes, try to follow in the footsteps of the eternal associates (rgtmika bhaktas) by emulating their devotional sentiments (bhvas) and service. Those in dsya-rasa follow Citraka, Patraka or Raktaka, those in sakhya follow Baladeva, rdm, Sudm or Subla, those in vtsalya follow Nanda-Yaod, and those in mdhurya emulate the gops of Vrdavana; rmat Rdhr or Her friends such as Lalit and Her serving maids (majars) like Rpa and Rati. Like rgtmika-bhakti, rgnuga-bhakti is also of two types having the same appellatives, kmnuga and sambandhnuga. Of them, kmnuga is the principal and preponderant. Kmnuga is further divided into: sambhogecch-may (the desire to give pleasure directly) and tad bhavecch-may (relishing the moods of Rdh Ka). The first type, sambhogecchmay, is displayed mostly in erotic pastimes, while the second type is solely nurtured by the sweet transcendental sentiments of the Vraj gopis. The loving paternal emotion on the basis of a father and son relationship wherein Ka is the father is sambandhnuga bhakti (in Dvrak). The loving sentiment of the queens of Dvrak towards Ka is sambandhnuga bhakti in mdhurya-rasa, the conjugal mood. However, in Vraj, mdhurya-rasa is present only when tempered with kmnuga-bhakti. It is important to understand that the universal teachings of r Caitanya inspire His followers to execute rgnuga-bhakti. Meditation and worship on the path of spontaneous devotional service (rga-marga) is fully in tune with His instructions. If good fortune visits a living entity and he meets a pure devotee who is a recipient of r Caitanyas boundless mercy then that fortunate soul will certainly develop attraction and greed for the spiritual sentiments that embellish the eternal residents of Vraj. Until as such time a living entity does not meet a pure devotee of this stature, he will remain on the level of vaidhi-bhakti, regulative devotional service. But, as soon as the practitioner, under superior guidance, takes shelter of r Caitanyas lotus feet, he 120

becomes elevated to the path of rg-bhakti, spontaneous devotional service. The practitioner who covets the spiritual sentiments of spontaneous devotional service is first promoted to rgnuga-bhakti. The level of rgnuga bhakti is indeed very elevated and by its practice, the sdhaka (practicioner) quickily develops extremely high qualification. With the blossoming of spiritual covetousness (lobha) for the spiritual emotions of the eternal residents of Vraj, the devotee immediately liberates himself from all inferior tastes such as the urge to perform sinful activities, pious deeds, fruitive activity, selfless unmotivated social duty, the pursuit of empirical knowledge, dry renunciation and so on. In the Bhakti-rasmta-sindhu, rla Rpa Gosvm has enumerated the process of gradual elevation (B.r.s. 1.4.15-16): adau raddh tata sdhu-sagotha bhajana kriy tato nartha nivtti syt tato nih rucis tata athaktis tato bhvas tata prembhyudacati sdhakn aya premna prdurbhve bhavet krama "In the beginning, there must be reverence and conviction. Then one becomes attracted to associating with pure devotees. Thereafter, he is initiated by a bona-fide spiritual master and executes regulative devotional principles under his guidance. Thus, one is freed from all unwanted material desires and habits and becomes firmly fixed in devotional service. Thereafter, he develops taste and attachment for Ka. This is the way of sdhana-bhaktithe execution of devotional service according to the regulative principles. Gradually spiritual emotions intensify and finally there is an awakening of spiritual love. This is the process of gradual development of love of Godhead for the devotee in Ka consciousness." However, if lobha, spiritual greed, develops then material greed is easily overcome and all the unwanted material desires and bad habits are quickly subjugated. Bhva, the first stirrings of spiritual love, appear in tandem with intensified lobha. On the path of spontaneous devotional service, attention must be paid to eradicate duplicity and pretensionhypocrisy (kapatata). If 121

hypocrisy persists then fatal deviations and unwanted desires vitiate ones bhakti. One begins to misinterpret perverted spiritual sentiments as pure emotions (rg), until finally material desires become so strong and rampant that they drag the practitioner down to depths of depravity. The sincere practitioner having taken shelter of r Caitanyas lotus feet will adhere to pure spiritual greed and gradually tread the path of rgnuga-bhakti. He will execute regulative devotional service under the guidance of a bona-fide guru, serve and worship the Deity, associate only with Vaiavas, reverentially study bhakti scriptures, live in the holy dhma where the Supreme Lord manifests His pastimes and humbly chant the holy name. In meditation, he will serve r Ka in the mood of the eternal residents of Vraj in his spiritually perfected formhis original spiritual identity (siddha-deha). Amongst the sincere practitioners (sdhakas), those who are most fortunate will take complete shelter of chantingthe most efficacious of all devotional limbsand in the association of highly elevated Vaiavas serve and hear the rmad Bhgavatam. Initiation into the chanting of the Holy Name does not require the execution of special vows like puracaraa. Avoiding the offences to the Holy Name and the resultant nmbhsa, the shadow of pure chanting, the sdhaka should embark upon incessant chanting. Continuous chanting, endeavouring to receive the Lords mercy, and meditating on His transcendental form will gradually manifest His beautiful form along with His transcendental qualities. Thereafter, in the sdhaka's heart, His name, form and qualities will be always present. This leads to the gradual revelation of His pastimes. Soon, the spiritual sentiments of the Lords pastimes begin to manifest. This rasa, spiritual taste, is the summit of spiritual realisation. Put simply, from the beginning of chanting, one should overcome nma-bhsa (semblance of pure chanting) and nma-apardha (offensive chanting) and cultivate the sincere desire for relishing rasa; then quickly, spiritual sentiments (rasa) begin to stir within the heart.

122

The Ten Offences Against the Holy Name

The ten offences against the Holy Name to be avoided are enumerated in the Padma Pura: sat ninda-namna param apardham vitanute yata khyti yta katham u sahate tad vigarhm ivasya r visnor ya iha gua nmdi sakalam dhiy bhinna payet sa khalu hari-nmhitakara guror avaj ruti-stra-nindana tathrthavdo hari nmni kalpanam nmno bald yasya hi ppabuddhi na vidyate yasya yamair hi uddhi dharma-vrata-tyaga-hutdi-sarvasubha-kriy smyam api pramda araddadhne vimukhepy avati yas copadea iva-nmpardha rutepi nma-mhtmye yah prti rahito nara aha mamdi paramo nmni sopy apardha-kt "The ten offences against the Holy Name are: (1) To blaspheme saintly devotees who have dedicated their lives for propagating the glories of the Holy Name. (2) To consider demigods as being independent of the Supreme Lords control or equal to Him. (3) To disobey the orders of the spiritual master and other elevated Vaiavas. (4) To disrespect the revealed scriptures. (5) To consider the glories of the Holy Name as exaggerated or imaginary. (6) To give some concocted interpretation on the meanings of the Holy Name. (7) To commit sinful activities on the strength of the Holy Name. (8) To think the chanting of the Holy Name is like other pious deeds. (9) To reveal the glories or give initiation into the chanting of the Holy Name to the faithless. And, (10), even after hearing the glories of the Holy Name, to not have faith in the chanting and maintain material 123

attachments." Nmbhsa, a faint semblance of the pure name is of two kinds: chy nmbhsa, shadow resemblance, and pratibimba nmbhsa, the reflection of the resemblance. When the chanting of the Holy Name is without offences, but also without the knowledge of ones original spiritual identity (svarpa), it is called chy nmbhsa. This quality of chanting in the association of pure devotees soon brings about realisation of ones svarpa and one, then, begins to chant the pure name of Ka, uddha nma. When chanting is performed with a consciousness covered by material desire for sense gratification and liberation (anybhila), by the desire for empirical knowledge, fruitive activity and by the desire for severe austerities and renunciation; then, it is called pratibimba nmbhsa. Whereas, this second type of nmbhsa can sometimes lead to chy nmbhsa, it can also lead to the dangers of nmpardha, offensive chanting. Always chanting in the association of saintly devotees is the only means to liquidate the nmpardhathere is no other method.

The Three Types of Vaiavas

The Vaiava, who is attached to chanting the Holy Name, becomes recognised as a member of r Caitanyas family and dedicated to His lotus feet. The title of Vaiava is awarded to one who chants the Holy Name occasionally. The devotee who chants incessantly is called a Vaiava-tara, an elevated Vaiava, and the Vaiava who inspires others to chant the Holy Name simply by his presence is a Vaiava-tama, the most elevated. These gradations have been explained in the r Caitanya-caritmta (Madhya 15.111, 16, 72, 74, 75) ataeva yra mukhe eka ka nma sei ta vaiava, kariha thra sammna ka nma nirantara yhra vadane sei vaiava reha, bhaja tnhra carae ynhra darane mukhe ise ka nma tnhare jniha tumi Vaiava pradhna 124

krama kari kahe prabhu vaiava laka vaiava vaiavatara ra vaiavatama "r Caitanya Mahprabhu advised: One who is chanting the Hare Ka mah-mantra is understood to be a Vaiava; therefore, you should offer all respects to him. A devotee who is always chanting the Holy Name of the Lord is to be considered a first class Vaiava, and your duty is to serve his lotus feet. The most elevated Vaiava is he whose very presence makes others chant Kas name. In this way, Lord Caitanya described the characteristics of the different levels of Vaiava: Vaiava, Vaiava-tara and Vaiava-tama." It is the duty of every living entity to associate with all three types of saintly devotees. A Vaiava must at all times be respected; and the Vaiava-tra and Vaiava-tama must be served with loving reverence. The householder Vaiava must celebrate festivals in the company of such Vaiavas. Whether the Vaiava is a householder or a renunciant, the devotee should respect him according to his level. When a devotee seeks sdhu-saga, saintly association, he must approach a more advanced Vaiava. As is described in Bhakti-rasmta-sindhu (B.r.s. 1.2. 92, 90): sajtyaye snigdhe sdhau saga svato vare rmad bhgavatrthnm svado rasikai saha "One should associate with devotees who are more advanced than oneself and endowed with a similar type of sentiment and attraction for the Lord. One should relish the purport of rmad Bhgavatam in the association of pure devotees who are steeped in spiritual life and realisation." One must be very cautious not to judge a Vaiava based on his previous sins, residual sinful reactions, or a sudden fall-down into sinful activity. rla Rpa Gosvm has warned in the Upadeamrta (Ua. 6): na prktatvam iha bhaka-janasya payet 125

"One must not see a Vaiava as a mundane person." One must never discuss others sinful activities except with good intentions to help. One must develop the quality of mercy towards all living entities. One is required to see oneself as meek and humble, thus enabling one to be respectful to everyone and not desire respect for oneself. The householder Vaiavas will accept material things without attachment, but with knowledge of their utility and relationship to Kas service. In this way, they will not be contaminated by materialism and they will be able to submerge themselves in the transcendental relish of chanting the Holy Name. As and when the taste for Ka consciousness increases and correspondingly mundane attraction decreases to nilthen automatically a natural mood of renunciation develops and the anxiety of want disappears. This condition and state of consciousness cannot be achieved in any other way.

The Necessity of Guru

In both forms of sdhana-bhakti (vaidhi and rg) guru is required. In vaidhi-bhakti-sdhana, according to the level of spiritual taste (ruci), the guru will give the aspirant the necessary instructions on how to vanquish unwanted desires (anarthas) by follow scriptural injuctions. The guru will guide the rgnuga-bhakti-sdhaka (aspirant) on the path of rasa, spiritual relish, according to the disciples spiritual tendency. Taste (ruci) and greed (lobha) is of two types: kaika (temporary) and maisargika (innate). Some devotees on hearing the characteristics of r Nanda Maharja or r Subala feel rudimentary exhilaration to the point of experiencing the initial stirrings of spiritual sentiments, bhva. However this joy, bhva, is shortlivedsuch bhva, lobha, and ruci is kaika, temporary. With this lobha and ruci not much can be done. The guru must analyse the disciples natural tendency and establish his innate lobha (greed) for one of the four rasasdsya, sakhya, vtsalya or mdhurya. Having determined his innate lobha, the guru schools him with pertinent instructions. Otherwise, left to himself, the disciple will stumble along as an 126

unauthorised intruder into the path of rasa and his lobha and bhva will never reach steadiness. It is not that everyone must be sdhakas of mdhurya rasa. The guru who is unable to determine his disciple's innate lobha, should, without duplicity, express his inability and send his disciple to an eligible bona-fide guru conversant in this science of rasa. For the disciple sdhaka, it is a spiritual catastrophe if he is without the shelter of a bona-fide qualified guru. The paradigm of sdhana-bhakti has been presented in concise form to avoid weighing this book down with bulk. Those interested in learning more details on this subject should study Bhakti-rasmta-sindhu Purvabhaga, and the Bhakti-sandarbha by rla Jva Gosvm. These texts offer a comprehensive and exhaustive treatise on sdhana-bhakti.

Chapter Eleven - Prema PrayojanaThe Ultimate Goal

The Supreme and Unparalleled Human Aspiration

After composing, studying and deliberating upon the entire Vedic literature for many centuries, Lord Brahm was unable to know that most esoteric spiritual essence. This is the same treasure always sought by the omniscient master of all mystic potency and renunciation, Lord va, the best of the demigods. The self-realised, liberated souls incessantly glorify with intense love this most brilliant of spiritual experiences, the singular spiritual destination, the supreme and unparalleled necessity of human aspiration, love of Godhead (prema). Now, by invoking a drop of mercy from the endless ocean of munificence, r Caitanya Mahprau, we shall attempt the exposition of love of Godhead, ka-prema. Elaborating on the paradigm of ka-prema, Lord Caitanya said to rla Rpa Gosvm as recorded in the Caitanya-caritmta (Madhya 19.151-164): 127

brahma bhramite kona bhgyavn jva guru ka prasde pya bhakti lat bja ml ha kare sei bja aropaa ravaa krtana jale karaye secana upajiy be lat brahma bhedi yya viraj brahmaloka bhedi paravyoma pya tave yya tad upari goloka vndvana ka caraa kalpa vke kare rohana tha vistrita ha phale prema phala iha ml sece nitya ravaa krtandi jala yadi vaiava apardha uhe ht mt upare v chie, tra ukhi yya pt tte ml yatna kari kare varaa apardha hastra yaiche n haya udgama kintu yadi latra sage uhe upakh bhukti mukti vc yata asankhya tra lekh niidhcra, kuini, jva hisana lbha, pj, pratihdi yata upakh gaa seka jala p upakh bi yya stabdha ha mla kh bite n pya prathamei upakh karaye chedana tave mla kh bi yya vndvana prema phala pki pae, ml svdaya lat avalambi ml kalpa vka pya th sei kalpa vkera karaye secana sukhe prema phala rasa kare svdana ei ta parama phala parama pururtha yra ge ta tulya cri pururtha "According to their karma, all living entities are wandering throughout this universe. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona-fide guru by Kas grace. Then, by the mercy of both, guru and Ka, such a fortunate person receives the seed of the creeper of pure devotional service. On 128

receiving this seed, he should take care of it by becoming a gardener and sowing the seed in his heart. If he diligently waters the seed by the gradual process of hearing and chanting the seed will begin to sprout. By proper devotional care, the bhakti lat bja sprouts. The creeper then begins to grow till it penetrates the coverings of the universe and goes beyond the Viraj River, flowing between the material and spiritual worlds. The creeper first penetrates Brahma-loka. Then, through the Brahman effulgence, it reaches the spiritual sky known as paravyoma, the Vaikuha planets. It grows further until it rests at the shade of r Kas lotus-feet, which are like a wish-fulfilling desire tree situated in the topmost spiritual planet, Goloka Vndvana. In Goloka Vndvana, the creeper greatly expands and produces the fruit of love of Godhead (prema). Although the gardener remains in the material world, he regularly waters the creeper with hearing and chanting. "However, if the gardener devotee commits vaiava-apardha, (blasphemes a devotee) while tending the devotional creeper in the material world, his offence is compared to a mad elephant that uproots the creeper and breaks it. The leaves all dry up and fall. The gardener attentively defends his creeper by fencing it so that the mad elephant of offences may not enter from any side. Sometimes unwanted weeds like material desires for sense enjoyment, liberation and other unlimited varieties also grow along with the devotional creeper. These weeds are immoral, illicit activities, diplomacy and duplicity, animal slaughter, mundane profiteering, yearning for recognition, distinction, position, and so on. Therefore, indiscriminate watering will not only nourish the weeds and make them sturdy, but finally they will certainly curtail the growth of the bhakti-lat. "Hence, the intelligent devotee, recognising the growing weeds immediately uproots them, allowing the bhakti creeper to grow unimpeded all the way up to Goloka Vndvana. When the fruit of bhakti ripens and falls down the gardener relishes it and thus taking advantage of the creeper, he climbs it until he reaches the lotus-feet of Ka, the desire tree, in Goloka Vndvana. There he incessantly serves the desire tree, the lotus feet of Ka and joyfully relishes the ambrosial juice of the fruit of love to 129

Godhead (prema) experiencing eternal bliss. To taste the sublime fruit of prema in Goloka Vndvana is the highest perfection, in comparison to which the other Vedic perfections (sense gratification, material opulence, religiosity and liberation) are insignificant." This wonderful analogy from r Caitanya Mahprabhu has been presented to succinctly delineate the salient truth. It exhibits rla Kadsa Kavirajs erudition. If the human beings can comprehend the full import of these verses and translate them into action, they can surely attain the highest perfection of human life. What is unattainable by wading through mountains of scriptures is easily accomplished by understanding these twenty-eight lines.

The Movements of the Living Entities

The living entities are continuously transiting the different planets in the material universe since time immemorial whilst treading the paths of fruitive activity (karma) and empirical knowledge (jnna). However, in any particular lifetime, when their pious activities in the form of devotion intensify, raddha arises, creating respect and faith in the process of devotional surrender. raddha guides the jva to seek saintly company and take shelter of a bona-fide guru. Under the guidance of sdhu and guru, the jva sows the seed of bhakti-yoga, raddha, in his heart. The jva then begins to water the seed with hearing and chanting like a gardener. The seed sprouts and gradually grows larger, penetrates through the coverings of the material world, passes the Viraj river bordering the material world, crosses the brahman effulgence and enters the transcendental abode of paravyoma, Vaikuha. At the time of penetrating the Brahman effulgence, the jva receives an additional reward; it is called ka-kpa, Kas mercy. Jva in his original spiritual constitution is infinitesimal and minute. Through spiritual cultivation, he endeavours to regain his spiritual identity (svarpa). In the process of relinquishing the material covering, he looses his material identity and existence thus plunging himself into a vacuum known as non-existence, where the 130

awareness of his existence and consciousness is annihilated. At this juncture, by the causeless mercy of the devotee, the Lords mercy, ka-kpa, especially comes to the jvas aid. r Kas pleasure-giving potency, the hldin-sakti, is extremely influential. At the time when jvas attachment to my and thereby mys influence on the jva is expelled, ka-kpa in the form of mercy appears to protect the jva from spiritual death where he stands to lose his transcendental designation. Hldin-sakti appears in the shape of bhva, whilst the jva is in the process of cultivating sdhana-bhakti. On the strength of this bhva (spiritual emotion), the jva experiences the first stirrings of spiritual love (rati) which gradually elevates him to the rarefied regions of sublime spiritual emotions. It is impossible for the jva to achieve the prime and ultimate necessity of life (prayojana-ka-prema), without first receiving the mercy of the hldin-sakti. On the strength of hldin-saktis mercy, the jvas spiritual nature helps him to penetrate through the Brahman effulgence and enter the eternal spiritual skyVaikuha. The devotional creeper continues to grow upwards entering the highest spiritual planet of Goloka Vndvana, finally taking shelter of the wish-fulfilling desire tree of Kas lotus feet. There the creeper spreads and expands, bringing forth the fruit of love of Godhead (prema-phala). All the while, the gardener, the jva, continues to water the root of the bhakti-lat by hearing and chanting. At the time when the seed sprouts and begins to grow, the gardener must focus his attention on certain aspects. For example, vaiava-apardha, criticising and blaspheming a saintly devotee is an offence compared to a mad elephant, which destroys and uproots the devotional creeper, drying it up. The gardener must be overtly cautious against committing this offence. Another item of caution is the springing up of different weeds all around the bhakti lat. Growing alongside, being watered by hearing and chanting these weeds are numerous: sense enjoyment, desire for liberation and mystic powers, sinful activities, fault-finding, violence, cruelty, duplicity, desiring for material gain, position and fame etc. The gardener must guard his bhakti lat from these weeds by 131

uprooting them at the first sign of their appearance. Otherwise, the weeds will grow stronger and larger, ultimately impeding the growth of the devotional creeper. If the gardener timely tends his creeper, it grows beyond the material coverings into the highest spiritual abode of Vndvana. His creeper bears the fruits of prema, which the gardener may relish with delight. This is the acme of human pursuit. All other human goals like material opulence, sense pleasures, religiosity and liberation are extraneous compared to love of Godhead. What, then, are the definition, form, qualities, and symptoms of prema?

The Nature of Ka-prema, Love of Godhead

rla Rpa Gosvm writes (B.r.s. 173.1): uddha-sattva-vietm prema-sryau- smyabhk rucibhi citta-msya-krd asau bhva ucyate "When devotional service is situated on the transcendental platform of pure goodness, it is like a ray of the sunlight of love for Ka. At such a time, devotional service causes the heart to be softened by various tastes that are called bhva (spiritual emotion)." Further rla Rpa Gosvm writes (B.r.s. 174.1): samya masita-svnto mamatvtiayakita bhva sa eva sndrtm budhai prem nigadyate "When that bhva softens the heart completely, it becomes endowed with a great feeling of possessiveness in relationship to the Lord. When it becomes very much condensed and intensified, learned scholars call it prema, love of Godhead." The sattva-gua, mode of goodness, which is under the jurisdiction of the my-akti, is not pure but mixed goodness. Intensified compressed love and possessiveness for Ka is the innate nature of Kas internal spiritual energy, the hldin-akti, the pleasure giving potency. So, when uddha-sattva combines with bhva it gives rise to an extraordinary and 132

wonderful emotion in the jvas heart, and this is called prema, pure love of Godhead. In the material world, the combination of mundane samvit-akti and hldin-akti produces mundane love, which is simply a perverted reflection of spiritual love, prema. The Caitanya-caritmta states (Cc. Madhya 19.177-178): sdhana bhakti haite my ratira udaya rati gha haite tra prema nma kaya prema vddhi krame nma-sneha, mna, praaya rga, anurga, bhva, mahbhva haya "By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead. The basic aspects of prema, when gradually increasing to higher states, are affection, petulance, love, attachment, deeper attachment, ecstasy and great ecstasy." As described in the Caitanya-caritmta (Cc. Madhya 23.20, 22, 24, 26, 28, 30, 32, 34, 36): ei nava prty-akura yra citte haya prkta-kobhe tra kobha nhi haya ka-sambandha vin kla vyartha nhi yya bhukti, siddhi, indriyrtha tre nhi bhya sarvottama panke hna kari mne ka kp karibena-dha kari jne samutkah haya sad llas-pradhna nma-gne sad ruci, laya ka-nma ka-gukhyne haya sarvad sakti ka-ll-sthne kare sarvad vasati "If love for Ka in a seedling state has fructified in ones heart, material things do not agitate one. Not a moment should be lost. Every moment should be utilised for Ka and connected with Him. In the material field, people are interested in material enjoyment, mystic power and sense gratification. However, these things do not appeal to the devotee at all. 133

Although a pure devotees standard is above all, he still considers himself to be in the lowest stage of life. A fully surrendered devotee always hopes that Lord Ka will be kind to him. This hope is very firm in him. This eagerness is chiefly characterised by an ardent desire to associate with the Lord. Due to having great relish for the Holy Name, one is inclined to chant the Hare Ka mah-mantra constantly. At this stage of bhva, a devotee has awakened the tendency to chant and describe the Lords transcendental qualities. He has attachment for this process. A devotee absorbed in ecstatic emotion for Ka always resides in a place where Kas pastimes are performed." This bhva is called the first sprout of prema, prti, and when it appears, it shows the following characteristics. (B.r.s. 173.25-26) kantir avyartha-klatvam viraktir mna- nyat bandha samutkah nma-gne sad ruci aktis tad-gukhyne prtis tad-vasati-sthale ity dayo nubhv syur jta-bhvakure jane "When the seed of ecstatic emotion for Ka fructifies, the following symptoms manifest in ones behaviour: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the Holy Name, attachment to descriptions of the Lords transcendental qualities, and affection for those places where the Lord resides and performs His pastimes. These are all called anubhva, subordinate signs of ecstatic emotions. They are visible in a person in whose heart the seed of love of Godhead has begun to fructify."

Rati, Attachment: The First Stage of Prema

Rati, transcendental attachment in love, is the first incipient stage of prema, and prema is the concentrated form of rati. Prema may be compared to the sun and bhv, rati, to its rays. As rati appears, the initial stirrings of sttvik bhv also manifest. Although rati appears in the consciousness of 134

the conditioned living entity, it is fully transcendental. Thus being self-manifest, it ostensibly projects itself as that which requires an agent and cause to manifest, and subjects itself to being misidentified as an innate part of the human nature and mind. However, it appears from the soul itself. There are two types of rati: one, is caused by the special mercy of Ka or His devotee, and the second, is revealed by absorption in sdhana-bhakti. That rati born out of mercy is very rare. The rati generated by sdhana-bhakti is most commonly seen in the world and is of two types: from vaidhi-sdhana and from rgnuga-sdhana. Rati, the priceless jewel is most rare and esoteric. The quality of rati reflected in activities of sense gratification or in the pursuit of liberation is not real rati but a mere insinuation of itrati-bhsa. Rati-bhsa is of two varieties: pratibimba (reflected) and chy (shadow). Only inexperienced persons lacking knowledge of this spiritual science declare rati-bhsa as real rati. In some rare cases, it is seen that a person does not go through the complete process of sdhana-bhakti, but suddenly manifests symptoms of pure rati. In all such instances, it is to be understood that for some unknown reason the beginning stages of sdhana-bhakti had remained unarticulated but with the removal of that impediment the more mature stages are revealed, as if without the usual preceding stages. If the behaviour and activities of a person decorated with rati come forward as incongruous and noisome, still he is very fortunate and no one should despise him. In truth, such fortunate persons characteristics are faultless. Sometimes, certain of his activities may be in contravention to the social and moral norms, but in regard to him, they are not transgressions and iniquities. In the eyes of a neophyte, because of his overt adherence to rules and regulations, these activities may seem condemnable. When rati reaches the stage of requiring expression, it manifests itself as anubhva (physical ecstatic symptoms) and sacr-bhva (transitory ecstatic emotions). The amalgam of these instigates prema, concentrated rati, to become converted to rasa, spiritual relish. The subject of rasa, specifically prema-rasa, has been exhaustively dealt with in the article: 135

Ka, The Ocean of Nectarine Spiritual Relish. Hence, here we restrict ourselves to these few words, the respected readers will hopefully sympathise with the author.

The Two Kinds of Prema, Love of Godhead

Prema, love of Godhead, is of two kinds: kevala-prema (unalloyed love) and mahm-jnna-yukta-prema (love mixed with knowledge, awe and reverential worship). The goal of rgnuga-bhakti-sdhana is primarily kevala-prema. Devotees on the path of vaidhi-bhakti-sdhana attain such liberations as srpya (equal bodily feature), slokya (equal facility to live on the same planet with the Lord), sri (equal possession of opulence like the Lord), and smpya (equal association with the Lord). According to r Caitanya Mahprabhus teachings, kevala-prema, unalloyed devotional surrender is the pinnacle of all attainments and goals. Kevala-prema is further sub-divided as: bhvottha (sprung from bhva) and prsadotha (sprung directly from mercy). Further sub-divisions of bhvottha are: vaidhi and rgnuga. Prsadottha is extremely rare. Bhavottha-prema is more common and is described in the Caitanya-caritmta (Cc. Madhya 23.9-13, 39): kona bhgye kona jvera raddh yadi haya tave sei jva sdhu saga karaya sdhu saga haite haya ravaa krtana sdhana bhaktye haya sarvnartha nivartana anartha nivtti haile bhakti niha haya niha haite ravadye ruci upajaya ruci bhakti haite haya aakti pracura aakti haite citte janme ke prty akura sei rati gha haila dhare prema nma sei prema prayojana sarvnanda dhma yra citte ka prema karaye udaya tra vkya, kriy, mudr vijneha na bujhaya "If, by good fortune, a living entity develops faith in Ka he begins to 136

associate with devotees. Inspired by devotee association he begins the process of devotional service by hearing and chanting which cleanses his heart of all unwanted contamination. Freed from all contamination, his devotion advances to the stage of firm, undeviating faith. When firm faith awakens, taste for hearing and chanting blossoms. From taste for devotional service arises deep attachment, leading to the appearance in the heart of the seed of love Godhead, which begins to grow. When that stage of ecstasy intensifies, it is called love of Godhead, prema. It is the prime human necessity, lifes ultimate goal and the reservoir of all pleasure. Even the most learned man could not understand the words, activities and symptoms of a person situated in love of Godhead." The Krik, Explanatory Verse kara sannidhau lauha pravtto dyate yath aor mahati caitanye pravtti prtir eva s pratiphalana-dharmatvt baddha-jive nisargata itareu ca sarveu rgosti viaydiu liga-bhagottar bhakti uddha-prtir anuttam tat prvam tmnikept bhakti prtimay sat "When a magnet is placed at a proper distance from iron, the iron, acting according to its properties, is drawn to the magnet. Similarly, the infinitesimal living entity when it comes in front of Ka, the infinite Supreme Being, exhibits its innate characteristicsthe inherent symptoms of unalloyed spiritual love. This spontaneous spiritual emotion is self-perfected and self-manifesting in the transcendental realm. This material world is merely a perverted reflection of the spiritual abode. The living entity, jva, has had to accept an alien nature in this material world, contrary to its original spiritual nature, and has developed an aberrant attachment for the base and gross material thingsthis becoming his second nature. "As long as the jvas subtle material body (consisting of mind, intelligence and false-ego) is not purified, pure spiritual emotions, which are transcendental and self-perfected, cannot awaken. The symptoms of 137

bhakti exhibited after the dismantling of the jvas subtle material form are indeed pure love of Godhead. Preceding this stage, the jva attempts to discard his material identity. He acknowledges his transcendental nature as a rarely attained gift and offers himself in full surrender. At this point, devotion can at best be affectionate, but not profound spontaneous love." These matters described by rla Kadsa Kaviraj in his immortal Caitanya-caritmta (Madhya 22.149, 153, 156-157, 159): rgatmik bhakti mukhya vrajavs jane tra anugata bhaktira rgnuga nme lobhe vrajavsra bhve kare anugati strayukti nahi mne rgnugra prakti bhya, abhyantara, ihra dui tasdhana bahye sdhaka dehe kare ravaa krtana mne nija siddha deha kariya bhvan ratri dine kare vraje kera sevana nijbiha ka pretha pche ta lgiya nirantara sev kare antarman ha "The original inhabitants of Vndvana are attached to Ka spontaneously in devotional service. Nothing can compare to their devotional service, which is called rgtmik-bhakti. When a devotee follows in the footsteps of the devotees of Vndvana his devotion is called rgnuga-bhakti. If one is a follower of an eternal inhabitant of Vndvana and develops covetousness (lobha) for his mood of surrender then he does not care for the injunctions and reasoning of the stras. That is the way of spontaneous love. One may execute this rgnuga-bhakti by two processesexternal and internal. The self-realised, advanced devotee externally remains like a neophyte and executes all the stric injunctions, especially hearing and chanting. However, within his mind, in his original purified self-realised position, he serves Ka in Vndvana in his particular way. He serves Ka ceaselessly, throughout the day and night. Actually, the inhabitants of Vndvana are very dear to Ka. If one wants to engage in spontaneous loving service, he must follow the inhabitants of 138

Vndvana and constantly engage in devotional service within his mind. The Krik, Explanatory Verse ka-bahirmukhe s ca viaya-prtir eva hi s caiva ka-sammukhyt ka-prti sunirmal raty di-bhva-paryanta svarpa-lakaa smtam dsya-sakhydi-sambandht sa caiva rasat vrajet "The difference between love of Godhead, Ka, and love of matter is profound. As soon as the loving propensity is withdrawn from matter and dovetailed towards Ka, it becomes love of Godhead (prema). On the other hand, when the jva turns his back to Ka and observes matter with the intent of enjoyment, he develops material attachment and love for matter. When the symptoms of the souls original identity begin to manifest, they start on the level of rati and can reach the heights of mahbhva. The sthyi-bhva is the steady constitutional emotion and evokes the individual spiritual moods of dsya, sakhya, vtsalya and mdhurya. It becomes a catalyst, helping the ecstatic symptoms to manifest, creating rasa, spiritual relish."

The Development of Prema

rla Jva Gosvm writes in his Prti-sandarbha commenting on the r ikaka: "Budding unblossomed love, prti, in its beginning stages is ullsamay, primarily ecstatic. This stage is called rati. This type of rati is a symptom of nta-rasa, the spiritual relish of neutrality. Rati elicits a mood of neglect towards anything that is not connected to Ka. When ullasamayi rati, attachment characterised by the feelings of extreme exultation, is infused with overvaulting possessiveness (mamat), it then becomes prema, love of Godhead. It is experienced in dsya-rasa, the spiritual relish of servitorship. Upon this development, any cause for ending the relationship disappears. When prema becomes vivsamay, affection laced with unflinching trust and faith, it grows to the level of praaya. At this stage, all the factors that 139

cause the incessant flow of love to be interrupted are removed. These symptoms are the hallmarks of sakhya-rasa, spiritual relish in friendship. In praaya, reverential awe and worship are absent even in situations where such a mood is seemingly appropriate. When love intoxicates, even making the devotee insolent towards Ka, causing contrariness to enter the relationship, then the many-faceted loving propensity of praaya becomes mna. Even the Supreme Lord himself, out of love, exhibits fear in response to the mna of his beloved devotee. As the heart, filled with prema, reaches a condition where it melts with love, such pure emotion is known as sneha. In the stage of sneha, the ecstatic symptom of tears in the eyes of the beloved afflicts the heart. Although capable of pacifying and satisfying the beloved Lord, fearfully the lover refrains from doing so and succumbing to fright thinks the worst has overcome the relationship with the beloved. When sneha is infused with desire, it becomes rga. In rga, a moment's separation from the beloved is intolerable. Bliss is experienced in union and suffering in separation. However, the pain of separation is also the cause for exultation. In anurga, rga constantly fills the heart with ever-fresh emotions towards the beloved and bestows ever-fresh enthusiasm to the relationship. When anurga blossoms, it spellbinds the lovers in submission to each other, and due to its variety of loving emotions, it even inspires the lover to yearn for birth as an inanimate object if it be dear so to the beloved Lord. The lovers become mutual submissive. The pangs of separation send the lovers into trembling bouts. Amidst the pain of separation, Ka appears in response. But when anurga soars to incomparable heights of splendour and wonder, touched with madness, then it is known as mahbhva. In this paramount stage of love, even in the union of the lovers, moments sometimes become unbearable and every aeon is gone like a flash. In separation, every moment stretches to aeons of intolerable pain. In anurga and mahbhva, the ecstatic symptoms (sttvik bhv) are exhibited unlimitedly and with blinding brilliance." Further Krik, Explanatory Verses, elucidate taraga-ragin prtis cid-vilsa-svarpin 140

viaye sac-cid-nande rasa-vistrin mat praunanda-camtkara-rasa ke svabhvata keti nmadheyas tu jankaa-vieata cid-ghannanda-sarvasva rpa cmta priyam ananta-gua-sampro llhyo gop- vallabha ebhir ligair hari sksd dyate preham tmna tena vdvane ramye tad-vane ramate tu ya sa dhanya uddha-buddho hi kenopaniada mate "Love, in this way becomes an unlimited ocean producing endless waves of ecstasy, embodying transcendental pastimes which continuously emanate the ambrosial relish of Ka, the icon of eternity, absolute knowledge and bliss. By the innate nature of prema, it generates extraordinary sublimely blissful rasa, spiritual relish, for r Ka. The Holy Name of Ka is the manifestation and embodiment of his all-attractive energy. The form of His Holy Name is the dark complexioned, concentrated form of pure bliss, the ambrosia of immortality and the perennial spring of love. Ka, the beau of all the exquisite damsels of Vndvana, is endowed with absolute unlimited compassion that is solely for the benefit of others, and He always remains the boundless reservoir of sublime relish and wonderful pastimes. Ka, the darling of every entitys heart, is directly perceived through His manifestation as the Holy Name, His form, qualities and pastimes. That person who enjoys with Ka in His forest of Vndvana is, according to the Kena Upaniad, an extremely fortunate and super-intelligent being." The Krik says pacge sad-dhiym anvaya-sukti-mat sat-kpaika-prabhvt rga-prptea-dsye vraja-jana-vihite jyate laulyam addh vedtt hi bhaktir bhavati tad-anug ka- sevaika-rp ksipra prtir viuddh samudayati tay gaura-sikaiva gh "There are five prime limbs in devotional practice: associating with pure devotees, chanting the Holy Name, relishing the rmad Bhgavatam, residing in Vndvana-dhma, and worshipping the Deity. Immense good fortune accrues from offenselessly performing these limbs of devotion, 141

bestowing the immeasurable treasure of the Lords causeless mercy. Within the heart, awakens greed (lobha) for the loving service of r Ka following the moods of the eternal residents of Vndvana. Thus, one enters the brilliant path of rgnuga-sdhana-bhakti, which quickly awakens unalloyed love of Godhead. These are the esoteric teachings of r Caitanya Mahprabhu."

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