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jayat suratau pagor

mama manda-mater gatimat-sarvasva-padmbhojau

rdh-madana-mohanau

jayat suratau pagor


rdh-madana-mohanau

jayat suratau pagor


rdh-madana-mohanau

All glories to the sublime attachmentbetween r r Rdh-Madana-mohana!

Although I am lame and devoid of intelligence,Their lotus feet are my sole refuge.

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KRTTIKA 2002 1

Rays of

The HarmonistJOURNAL OF R GAUYA VEDNTA SAMITI KRTTIKA 2002

Front cover:r Madana-mohana in Vndvana

Front inside:r Madana-mohana and rla Santana Gosvm

Back cover:rla Bhaktivednta Nryaa Gosvm Mahrja leading

r Vraja-maala Parikram

Editorial 3

Vasatu mano mana madana-goplerla Prabhodnanda Sarasvtpda 4

Pratiha Parivarjanarla Saccidnanda Bhaktivinoda hkura 8

Discourse on the Absoluterla Bhaktisiddhnta Sarasvat hkura 10

The Panacearla Bhakti Rakak rdhar Gosvm Mahrja 19

Dta nahe dya haiy sevakera krya

rla Bhakti Prajna Keava Gosvm Mahrja 25Yukta-vairgyarla Bhakti Kamala Madhusdana Gosvm Mahrja 28

A Pupjali at the lotus feet ofrla Bhaktivednta Trivikrama Gosvm Mahrja 36

Bhagavnera Kath 4rla Bhaktivednta Svm Mahrja 38

mra Bhajana - My Devotional Practice

rla Bhakti Dayita Mdhava Gosvm Mahrja 41Glorification of r Hari-Guru-Vaiavasrla Bhaktivednta Vmana Gosvm Mahrja 46

Why Do We Not Like To Love Ka?rla Bhaktivednta Trivikrama Gosvm Mahrja 53

The Second Reasonof r Jagannthas Appearancerla Bhaktivednta Nryaa Gosvm Mahrja 60

r Jhulana-ytr & rla Rpa GosvmsTirobhva MahotsavaA report 67

Worldwide Preaching 2002A brief report 70

http:// www.igvp.com/rays

Contents

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2 RAYS OF THE HARMONIST

Rays of

The HarmonistPublished by the

International Gauya Vednta Publicationsunder the

R GAUYA VEDNTA SAMITIFOUNDER-CRYA

Nitya-Ll-Pravia O Viupda Aottara-atar rmad Bhakti Prajna Keava Gosvm Mahrja

PRESIDENT-CRYATridai Svm

r rmad Bhaktivednta Vmana Gosvm Mahrja

VICE-PRESIDENTFounder of Rays of The Harmonist

Tridai Svmr rmad Bhaktivednta Nryaa Gosvm Mahrja

EDITORTrthapda dsa

ASSOCIATE EDITORSrpda B.V. Araya Mahrja

ymarn dsJnadsa Vanacr

Nandakiora dsaVaijayant-ml ds

CONSULTANT EDITORSHari-priya Brahmacr

Prema-vilsa dsaSundara-gopla dsa

Syma dsa

TYPING & ARCHIVESVnd-dev ds

PROOFREADERGiridhr dsa

PHOTOSGokuldsa dsa

Ka-bhajana dsaDevapraha dsa

rdma-sakh dsarad ds

Ka-priy ds

TRANSLATION ADVISERSrpda B.V. Trtha Mahrja

rpda B.V. Mdhava Mahrjrpda B.V. Vana Mahrja

TRANSLATIONSrpda B.V. Bhgavata Mahr

m dsKa-kp dsaMukunda dsa

Amala-ka dsa

GRAPHICS DESIGNKa-kruya dsa

WEBSITEKlya-damana dsa

ACKNOWLEDGEMENTSBrajantha ds

Mdhava-priya dsaSymapda dsaPuarika dsa

Ka-prasda dsayml ds

Mdhav-dev dsBrajakior ds

Gaurasundara dsa

Jva-priy dsa

STATEMENT OF PURPOSES

1. To protect the vicra-dhr (current of conceptions) of the svrrpnug-guru parampar as presented in the modern age by Saccidnanda Bhaktivinoda hkura (i.e. to uproot opinions oppoto the genuine conclusions of the r Gauya-sampradya).2. To promote a co-operative effort to preach the message of r RRaghuntha as per the last instructions of Prabhupda rBhaktisiddhnta Sarasvt hkura.

crya KearO Viupda Aottara-ata

r rmad Bhakti PrajnaKeava Gosvm Mahrja

Founder cryaof r Gauya Vednta Samiti

He earnestly desired to re-institute thepublication of all the magazines andjournals which were being publishedduring the manifest presence of rlaBhaktisiddhnta Sarasvat hkuraPrabhupda.

Printed at Rakmo Press Pvt. Ltd New Delhi

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KRTTIKA 2002 3

Editorial

The Rays of the Harmonist is always anxious to serve those who are specifically inclined torelish the nectarean teachings of r Ka Caitanya Mahprabhus prema-dharma. The journalis completely devoid of unwanted association (du-saga); and by following the path shown by

the Gauya guru-varga and r Gaurasundara, it endeavours to beautifully serve in every respect thosespiritual aspirants (sajjana) who are inquisitive about the tattvas, or spiritual truths.

There was a time when people in all directions were attracted and inundated by the prema-dharmaof r Caitanya, who is the supreme worshipful personality (parama upsya) of the Gauyas. Allpeople worshipped prema and were collectively drowning in its current. The personal enmity, envy,violence and jealousy among them were expelled from their hearts to a greater extent. Their six urgesof lust, anger, greed, delusion, madness and envy were naturally subdued and drowned in the flood of

prema.At the present time, however, we see so much mutual differences. If again we can be initiated intothat prema-dharma and become free from the thoughts of harming others, then there will not be anysuffering, agony, lamentation and unrest. The absence of service to Bhagavn, who is the embodimentofprema, is taking us down a harmful path. Only if we can re-establish ourselves in our constitutionalnature, will there be all auspiciousness and complete welfare.

To know the path that leads to our real auspiciousness, we have to honour and accept in our heartwith simplicity and sincerity the real ideal that leads us there. If we accept that ideal internally, thenthere will be no duplicity. In the words of rla Bhaktivinoda hkura: antara-bhire, sama vyavahra our outer behaviour will correspond to our inner feelings and thoughts.

As long as we do not completely follow the beauty of the prema of r Gaurahari by completely giving

up our endeavours for karma andjna, then there is no possibility for us to attain real auspiciousness.The inclination to serve the phenomenal world has thrown us far away from the kingdom ofprema. Ifwe can free ourselves from such an attitude and engage ourselves in following the path of the kingdomofprema, then only will there be real auspiciousness for us. This alone will bring forth our genuinepeace and happiness. Our r rpnuga guru-varga is pulling us by our hair to that kingdom by theirdivine v (message). By taking complete shelter of that divine v we can undoubtedly reach thatsupreme destination.

(The spirit of this editorial is taken from r Gauya-patrik 47/1)

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vasatu mano mama madana-goplenava-rati-keli-vilsa-parvadhi-rdh-surata-rasle (1)vasatu mama mana may my mind dwell; madana-gople on that enchanting

cowherd boy; rasle who relishes the rasas of; surata-rdh the sublime love of

Rdh; parvadhi to the highest limit; nava of ever-new; rati amorous; keli-vilsa playful pastimes.

>ay my mind dwell on that enchanting cowherd boy who relishes the rasa ofRdhs sublime love, which extends to the highest limit of ever-new,playful amorous pastimes.

mada-ikhi-picha-mukua-parilchita-kucita-kaca-nikurambemukharita-veu-hata-trapa-dhvita-nava-nava-yuvat-kadambe (2)(may my mind dwell) nikurambe upon His mass; kucita-kaca of curly hair;

parilchita which is fully decorated; mukua with a crown; mada-ikhi-picha

of the tail-feathers of an intoxicated peacock; (O mind, contemplate on Him)mukharita on account of hearing the vibration emanating from His mouth; veu

(and through) His bamboo flute; kadambe the multitude; nava-nava-yuvat of

young girls whose exquisite beauty is ever-new and infinitely variegated; hata-trapa

abandon all shame; dhvita and chase after Him.

May my mind dwell upon His mass of curling locks, which is fully decorated witha crown of the tail-feathers of an intoxicated peacock. O mind, contemplate on HimOn account of hearing the vibration emanating from His mouth and through Hisbamboo flute, the multitude of young girls whose exquisite beauty is ever-new andinfinitely variegated abandon all fear of social chastisement and chase after Him.

kalita-kalinda-sut-pulina-ujjvala-kalpa-mahruha-mlekiki-kalarava-rajita-kai-taa-komala-pta-dukle (3)(may my mind dwell on He who is situated) mule at the root; kalpa-mahruha of

a desire-fulfilling tree; ujjvala by the brilliant; pulina sand banks; kalinda-sta

of Yamun, the daughter of Kalinda mountain; kalita which is attended to by her

gently murmuring waters; (may my mind dwell) komala-pta-dukle on the soft

and charming yellow silken dhoti; kaitaa around His waist; rajita enhanced;

kalarava-kikin by a girdle of sweetly ringing small bells.


asatu mano mamaVrla Prabhodhnanda Sarasvatpda

(VASANTA-RGA)

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KRTTIKA 2002 5

May my mind dwell on Him as He is situated (in His three-

curved bending form) at the base of a wish-fulfilling tree [i.e.

Vavaa] by the brilliant sandbanks of the Yamun, which

attends to Him with her gently murmuring waters. O mind, con-

template the soft and charming yellow silken dhoti around His

waist, which is enhanced by a girdle of tiny bells that ring sweetly.

mural-manohara-madhuratara-adhara-ghana-ruci-caura-kiorer-vabhnu-kumr-mohana-ruci-mukha-candra-cakore (4)(may my mind dwell) kiore on that beautiful youth; caura who

steals; ruci the lustre; ghana of dense thunder clouds; adhara and

whose lips; madhuratara are becoming sweeter and sweeter; manohara

and enchanting; mural (as they play upon) the flute; (may my

mind dwell on) cakore He who resembles a cakora

bird; mohana bewildered; ruci by the lustre;

mukhacandra of the moon-like face; r-vabhnu-

kumr of Vabhnu Mahrjas daughter.

May my mind dwell upon that beautiful youthwhose lustre steals the glory of the thunderclouds of

the rainy season, and whose lips become sweeter and

more enchanting as they vibrate upon the mural. O

mind! Contemplate that person who, like a cakora bird,

is thirsty to drink the rays of the bewildering and lustrous moon-

like face of the young daughter of Vabhnu Mahrja.

guj-hra-makara-mai-kuala-kakaa-npura-obhemdu-madhura-smita-cru-vilokana-rasika-vadh-kta-lobhe (5)(may my mind dwell) obhe on the beauty; kakana of His

bangles; npura and ankle-bells; kuala and of His

earrings; mai made of gems; (shaped like) makara an

enormous sea creature which embodies sensual desire;

guj-hra and a necklace ofguja berries; (may my

mind dwell) kta-lobhe on He who causes greed;

vadh in the hearts of the damsels of Vraja; rasika

who are expert in tasting rasa; cru-vilokana

through His lovely glances; mdu and His gentle;

madhura and sweet; smita smiles.

madana-gopale

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May my mind contemplate the beauty of His ankle-bells, bangles and bejewelled makara-shaped earrings

as well as His necklace ofguja berries. O my mind, dwell upon He who evokes greed within the hearts of the

rasika milkmaids of Vraja through His lovely glances and gentle, sweet smiles.

matta-madhuvrata-gujita-rajita-gala-dolita-vanamlegandha-udvarttita-suvalita-sundara-pulakita-bhu-vile (6)

(may my mind dwell) vanamle on His garland of forest flowers; dolita which sways to and fro; gala on His

neck; rajita and charms; gujita the humming; matta intoxicated; madhuvrata bees; (may my mind

dwell on) bhu-vile His broad and mighty arms; udvarttita which are massaged; gandha with scented oil;

sundara (due to which they) are beautifully; suvalita covered with; pulakita symptoms of ecstasy.

May my mind dwell upon He who wears around His neck a swaying garland of forest flowers that charms

the intoxicated, humming bees. O mind, contemplate His broad and mighty arms, which are massaged with

scented oil and duly become beautifully covered with symptoms of ecstasy.

ujjvala-ratna-tilaka-lalitlaka-sa-kanaka-mauktika-nserada-koi-sudh-kiraa-ujjvala-r-mukha-kamala-vike (7)

(may my mind dwell) nse on His nose; sa-kanaka-mauktika which has a pearl ornament inlaid in gold;

lalita-alaka upon His lovely curly locks; ujjvala and His brilliant; ratna-tilaka bejewelled tilaka; (may my

mind dwell on) r-mukha-kamala-vike His beautiful face, which resembles a blossoming lotus; ujjvala

which is brilliant; koi like ten million; rada autumn; sudh-kiraa rays of the moon.

O my mind! Dwell on His nose, which is adorned with a pearl ornament inlaid in gold. Dwell upon His

gracefully curling locks and His brilliant bejewelled tilaka. Dear mind, contemplate His charming face, which

resembles a blossoming lotus and which is effulgent like millions of autumn moons.

grv-kai-pada-bhagi-manohara-nava-sukumra-arrevndvana-nava-kja-gha-antara-rati-raa-raga-sudhre (8)

(may my mind dwell) manohara-nava-sukumra-arre on His cap-

tivating, ever-fresh, extremely youthful body; grvkai-padabhagi

which is bent in three places, namely, at His neck, waist and

feet; (may my mind dwell on He who) sudhre (though) very

sober; raga takes delight; rati-raa in the battles of Cupid;

nava within ever newer; kja-ghntara sheltered forest-

groves; vndvana of Vndvana.

May my mind dwell upon His captivating, ever-fresh,

extremely youthful body, which bends at His neck, waist and

feet. O my mind! Contemplate on Him who, although very

sober, take delights in the battles of Cupid within the ever

newer, sheltered forest-groves of Vndvana.

parimala-sra-sa-keara-candana-carccitatara-lasad-ageparamnanda-rasaika-ghankti-pravahad-anaga-tarage (9)


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7

(may my mind dwell) lasad-age on His lustrous body; carccitatara which

is lavishly anointed; sa-keara-candana with sandalwood pulp and saffron;

parimala-sra and which contains within itself the very essence of all fra-

grance; (may my mind dwell on) eka-akti that form which is exclusively consti-

tuted; ghana-rasa of the condensed mellows; parama-nanda of the highest

bliss; pravahad and which issue forth; anaga-tarage the waves of Cupid.

O mind! Contemplate His lustrous body, which is lavishly anointed

with sandalwood pulp mixed with saffron and which is itself the very

essence of fragrance. Dwell upon that form from which the

waves of cupid issue forth and which is solely constituted

of the condensed mellows of the highest

bliss.

pada-nakha-candra-mai-chhavi-lajjita-manasija-koi-samjeadbhuta-keli-vilsa-virada-vrajapura-navayuva-rje (10)(O mind, dwell on) chavi the effulgence; candra-mai emanating from the jewel-like moons; padanakha of His toe-

nails; lajjita which mortifies; manasija-koi-samje the assembly

of millions of Cupids; (may my mind dwell) navayuva-rje on the ever-

new prince; vrajapura of Vrajapura; virada who is very expert;

adbhuta in astonishing; keli-vilsa pleasure pastimes.

Dear mind, dwell on the effulgence emanating from the

jewel-like moons of His toenails, seeing which the assem-

bled multitudes of Cupids become embarrassed.

Contemplate this ever-new prince of Vraja who is most

adept in enacting astonishing pleasure pastimes.

rasika-sarasvat-varita-mdhava-rpa-sudh-rasa-sreramayata sdhu budh nija-hdaya bhramatha muh kim asre (11)(may my mind dwell) rasa-sre on the essence ofrasa; mdhava-

rpa-sudh the nectarean form of Mdhava; varita as

described; rasika-sarasvat by the rasika-bhakta Prabodhnanda

Sarasvat; budh intelligent men; ramayata delight in it;

nija-hdayam within their own hearts; sadhu and become

successful in their goal; mh (whereas) fools; bhramatha

wander in the cycle of birth and death; kim asre what

exists for them but impermanence.

O mind! Dwell upon this nectarean form of Mdhava

as described by the rasika Prabhodhnanda Sarasvat,

and which is the essence of all rasa. Those who are wise

delight in it within their hearts and become successful

in their goal, whereas fools wander in the cycle of

repeated birth and death. What exists for them but

temporary illusion?

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In the depths of jna, vairgya and so on, and behindall religion, lies the desire for honour and distinction

To the degree that we endeavour to develop our-selves spiritually, to become religious, to main-

tain a renounced life, and to deliberate on and

discuss jna, we desire our own pratih (honour and

distinction). This desire contaminates our hearts and pol-

lutes our characters. Although we make a great effort to

control lust, anger, greed, illusion and envy, and although

we perform severe austerities to control the senses, con-

cealed within our hearts the desire for pratih, in the

form of a wild infant animal, continues to grow.

I learn aga-yoga with a desire to become a famous

yog. If anyone one tells me that my yoga lessons are

merely a show, I burn in anger. I discuss and deliberate

upon many stras in my endeavour to merge into brahma.

If I hear someone say that this process is fruitless, my

mind becomes disturbed and I condemn the accuser. We

learn ten kinds ofdharma, such as control of the mind

and the external senses, austerity and truthfulness, and in

carrying out our worldly activities we perform daily oblig-

atory religious duties (nitya-karma) and occasional reli-

gious duties (naimittika-karma). If someone says that

karma-ka is simply useless labour, my mind suffers; I

become unhappy because my pratih is being made to

appear insignificant.

Those who desire bhukti and mukti are restless andslaves of the desire for pratih

When the karm,jni, yog and so on search in hope of

attaining the fruit of enjoyment and liberation, how can

they have any peace? They cannot relinquish the desire

for pratih. This desire is very insignificant, however, in

rla Saccidnanda Bhaktivinoda hkura

those Vaiavas who have no thirst at all for

bhukti and mukti.

Present-day Vaiava cryas desire pratihand are intolerant

Nowadays, the cryas ofvaiava-dharma cannot

tolerate the slightest disrespect. From the outset, they

endeavour to enhance their dignity by placing their

feet on the heads of all. It is not unreasonable for an

crya to receive respect from others. But if he

courts that respect for himself, where is his real

value? Furthermore, he becomes angry with someone

who does not offer him sga-dadavat

pramas, full prostrated

obeisances. Such anger

is abominable.

Well-mannered

people

respect an

crya by

offer-

ing him a separateseat. This is correct and in

accordance with stra, but if

the crya is angered by

someone else sitting on that

seat, it is most unfortunate.

All such behaviour solely

arises from the desire for

pratih.

Relinquishing the desire

PratihPratih

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Parivarjana

It is extremely difficult to give up the desire forpratih

Many Vaiavas have given up their homes andaccepted the dress of a renunciant. Peace-loving peoplewho consider that householders have the greatest desirefor pratih leave their homes and accept the dress ofrenunciants. In that renounced situation, however,pratih arises with an even greater intensity thanbefore! If one who has accepted the dress of a renunciantis not offered respect, he becomes particularly angry. Ifthe desire for pratih is present in householder Vaiavasand Vaiavas in the renounced order, what can be saidof others?

The desire for pratih is not removed withoutka-sev

When we collect and contemplate upon the instruc-tions of great people, we understand that as long as wecannot give up the desire for pratih, we cannot considerourselves Vaiavas. Real humility is not found in merewords. I say that I am not worthy of being the servant of aservant of the Vaiavas, but all the while within my mindI think that anyone hearing me say this will glorify me,thinking me a pure Vaiava. Alas! The desire for

pratih does not want to abandon us. For this reason thebest of Vaiavas, rla Raghuntha dsa Gosvm, says:

pratih dh vapaca-rama me hdi naetkatha sdhu-prem spati ucir etan nanu manasad tva sevasva prabhu-dayita-smantam atulayath t nikya tvaritam iha ta veayati sa

How will my heart touch this pure sdhu-prema aslong as the shameless dog-eating lady in the form ofpratih dances there? O mind! You should therefore

serve those pure Vaiavas who are the incomparablecommanders of the army of your master, r Ka.They will then remove that dog-eating lady from thetemple of your heart and allow prema to enter. (rMana-ik 7)

Extinction of the desire for pratih in theassociation of viuddha Vaiavas

What can we gather from the words of this mahjana,rla Raghuntha dsa Gosvm? We understand thatthe desire for pratih can never be removed by studyingand discussing stra, by hearing instructions from thosewho have not attained prema, nor by practising variousbodily processes ofyoga. It can only be removed by asso-ciating with and serving viuddha Vaiavas. Havingsearched for and found such Vaiavas, it is our ultimategoal to associate with and serve them.

To accept sat-saga is non-different from giving upasat-saga

By associating with Vaiavas, saintliness (sdhut) will

manifest in our hearts and sinfulness will be completelyremoved. When our hearts are clean, a ray from the sun ofprema will enter. This ray, which enriches our hearts withprema, comes from the heart of a saintly Vaiava. This isthe only way to attain prema and give up pratih. It isthe natural method to become a sdhu. All otherapproaches are fruitless labour. In conclusion, attainingones eternal transcendental nature is non-differentfrom removing ones temporary material nature.

for honour and distinction

Parivarjana

KRTTIKA 2002 9

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By associating

with Vaiavas,

saintliness (sdhut)will manifest

in our hearts and

sinfulness will be

completely removed.

When our hearts are

clean, a ray from

the sun ofpremawill enter.

This ray,

which enriches

our hearts with prema,comes from the heart

of a saintly Vaiava.This is the only way

to attain premaand give up

pratih.

W

e require solutions for the various problemsof our life. But we are liable to be interruptedand troubled by foreign relations and

polemic discussions, and also to meet different contend-ing ideas and thoughts from outside. So we require divineinstruction for our purpose. We are assured by the song ofthe Supreme Lord r Ka:

sarva-dharmn parityajya / mm eka araa vrajaaha tv sarva-ppebhyo / mokayiymi m uca

Completely abandoning all bodily and mental dharma,such as vara and rama, fully surrender to Me alone.I shall liberate you from all reactions to your sins. Donot grieve. (Bhagavad-gt 18.66)

Depend on Me

You will not have to repent for such submissionWhatever you have acquired up to this point will dictateto you what course you should adopt. But we may notfeel assured by this and may try to follow some othersource of instruction, thinking that we shall be deceivedby such insinuative dictates of r Ka. To avoid thisr Ka has already sung another song:

ye py anya-devat-bhakt / yajante raddhaynvitte pi mm eva kaunteya / yajanty avidhi-prvakam

O Kaunteya, those who worship other devats withfaith, actually worship Me alone, but in a wrong way.(Bhagavad-gt 9.23)

The Lord says, If you take the initiative to suggest acourse, you are liable to be instructed by such sources,


By the influence of sdhu-saga, ka-prema isobtained and the desire for pratih is removed

The nature of ka-prema is such that it is onlyentrusted into the heart, of viuddha bhaktas of Kaand it has no other dwelling place. It is passed from onetm to another, just as lightning passes from one cloud

to another. Gradually, by associating with Vaiavas, theprema in the Vaiavas heart is naturally transmitted tothe heart of thejva. At that time wicked tendencies areremoved from the heart of thatjva and a saintly naturemanifests in him. All the exalted qualities that purifythe heart and that accompany prema, become manifest.It is therefore our duty to remove the desire for pratihby taking sdhu-saga.

[Translated from r Gauya Patrik 1/6, Sept. 1949]

Originally published inThe Harmonist

(r Sajjana-toa)10 August, 1935

Discourse

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KRTTIKA 2002 11

which will prove to be ineffective; and so there is no possi-bility of avoiding Me. I am the source of all existence. I amfull of knowledge. I am endowed with the infinity of bliss.

We can have no better instruction from elsewhere thatcan give a more dependable and complete idea of thething. The whole thing, the exact entity, could not befound if we took a different course from r Ka, as rKa is the fountainhead of all energies. All sorts of ener-gies, even opposite and conflicting energies, are stored inHim. He is akhila-rasmta-mrti, the personification ofall nectarean mellows. We have heard His song,

ye yath m prapadyante / ts tathaiva bhajmy aham

mama vartmnuvartante / manuy prtha sarvaa

O Prtha! In whatever way a person renders service toMe, I serve him in the very same way. Everyone fol-lows my path in all respects. (Bhagavad-gt 4.11)

We are actuated by the influence of rasa. We requirepleasant sensation. But we should see that our particularpredilection is directed to a definite purpose. r Ka isthe emporium of everything. In Gta we have clearlymarked the exact situation of the human soul and thephenomenal existence of His prakti.

bhmir po nalo vyu / kha mano buddhir eva caahakra itya me / bhinn praktir aadh

My external material energy has eight divisions: earth,water, fire, air, ether, mind, intelligence and false ego.(Bhagavad-gt 7.4)

apareyam itas tvany / prakti viddhi me parm

jva-bht mah-bho / yayeda dhryate jagat

O Mah-bho, you should know that my externalenergy, which consists of eight divisions, is inferior.There is another potency of mine known as the jva-svarpa, which is superior and which accepts thismaterial world for the purpose of enjoying the fruits ofkarma. (Bhagavad-gt 7.5)

We have seen that there are two praktis: par (supe-rior) and apar (inferior).Jvas are known as par prakti.Butjvas, being infinitesimally small, can come under theclutch of apar prakti and can be overpowered by thedeluding potency.Jvas can also extricate themselves fromthis undesirable situation. How can this be? We haveheard another song:

daiv hy e gua-may / mama my duratyay

mm eva ye prapadyante / mym et taranti te

This external energy of Mine, which consists of thethree guas and which bewilders thejvas, is certainlyvery difficult to overcome, but those who take exclu-sive shelter of Me can easily transcend this my.(Bhagavad-gt 7.14)

Discarding the measuring temperament

We have got the solution for how to get rid of thisshackle, in mm eva ye prapadyante, they surrender to Mealone. The use of the word mm indicates that the objectis singular, the personality is fixed. The Lord sings, I canset you free from the clutches of the present activity ofmeasuring things through the senses. I can show Myselffully to you, and you will no longer need to exercise yoursenses. I have set in motion the engine of the three guasto entrap the less intelligent people. But when they listen

O Viupda Aottara-atar rmad Bhaktisiddhnta Sarasvat Gosvm Prabhupda

[A discourse given on 5th of August 1935 to Mr. V. Vekaa Subbaya of Ongol]

on the Absolute

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to My dictate, they see that they can easily manage to getrid of this trouble by submitting to Me to Me alone.There is no other way but to get rid of our measuring tem-perament.

We are now equipped with senses, which are incapable

of leading us to the Truth. We are liable to be deluded bythe influence ofmy, and my is but a trap. If we wantto avoid that trap, we are to submit to Him uncondition-ally. So prapatti is the essential thing, which means fullsubmission. We can exercise our senses, but such exploita-tions will not do us any good in the long run, unless wesubmit to Him leaving aside whatever we have acquiredup to this time. We are simply to surrender to Him. Whenwe simply depend on Him, He will give us such facilitiesas to enable us to make better progress. We are assuredthat we need not take the empirical course through oursenses.

Submitting to the Supreme Authority

Though we have an inclination to acquire knowledgethrough our senses, our attempts are often frustrated. Ourempirical endeavours often fail to make much progress,for we see that whatever we have acquired through ourempiricism requires further addition or subtraction in duecourse of time. We think we have acquired a good deal ofknowledge at our thirtieth year, but that knowledge isfound to be inadequate as soon as we reach the fortieth

year. Again, if we live for ten more years, we will have torevise our knowledge again. In this way, living for anynumber of years will not serve our purpose; it will notmake us wise, i.e. all sorts of empirical knowledge arequite useless for the purpose of gaining the whole truth.

We should therefore be prapanna. We should simplysubmit, and that submission should be attended witheverything we have acquired. Whatever we have obtainedmust be given up, thinking that we will be helped by Him.

But if we have no such confidence in Him, we cannot partwith our acquired things. We will be making a sad mistakeif we conjecture that the Lord, in the long run, may havenothing to confer on us, and that by giving up what wehave acquired we will get into trouble. We forget that He

is the Absolute; He is the emporium, the source of every-thing. We need not be doubtful of His assurances that Hewill never fail us. We have a free will, which we can exer-cise. But we are not to imagine that we are independentWe are bound to accept that we are dependants.

If we make a sifting enquiry into the phenomenalobjects, we wont get anything that can give us the sort ofrelief which the fountainhead of all things, that verycentre, can give us. So, Gta tells us that submission to theSupreme Authority, r Ka, is the only thing wanted;and by such submission our desired ends will be fully andduly fulfilled. The question is how this submission is to beeffected in spite of our measuring temperament, whichstands against our purpose.

The process of worship

After sambandha comes abhideya, viz. how to reach ourcoveted place, what sort of practice is required to achieveour object. There are thousands ofabhidheyas. They areclassed by some as sixty-four, by others as nine, and by stillothers as five. Though there are multifarious aspects tothe method by which we can love the All-love, the

Absolute, these practices are classified into sixty-four ornine or five divisions.Of the sixty-four divisions, five are the principal

things, and we shall deal with these five divisions. Theyare: (1) bhgavata-ravaa (hearing the sweet narrationsof r Kas pastimes), bhgavata-krtana (glorifying rKa) and bhgavata-smaraam (remembering r Ka)(2) r Haris aghri-sevanam, or worship of the deity;(3) mathur-vsa, or residing in Mathur; (4) sdhu-saga

We have a free will, which we can exercise.

But we are not to imagine that we are

independent. We are bound to accept that we

are dependants....Gta tells us that submission

to the Supreme Authority, r Ka, is the onlything wanted; and by such submission

our desired ends will be fully and duly fulfilled.

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keeping the company of sdhus; and (5) r harinmasakrtana, or congregational chanting of r Kas holynames.

Mathur-vsa means to have our eternal abode inMathur, the place where all knowledge is permanent. rharinma sakrtana is chanting the transcendental name.Arcana is done with five, sixteen and sixty-four articles for

worship (upacras). To perform arcana we are given somearca, in the form of deity (vigraha), a painting, a figure oran icon, and we have to worship this arca with mantras.

All material things are spiritualised by the influence ofdedication. When we dedicate worldly things to theobject of our worship, we should not think that they haveany material value to be enjoyed by us. All sorts of mun-dane temporary associations have to be eliminated beforeanything can be offered to the object of worship. This iscalled bhta-uddhi. Since the object of worship is spiri-tual, spiritual things are to be offered by a spiritual actorthrough spiritual activity.

Give up the vaik-vtti, the propensity of a merchant

Material things are not welcomed by the spirit, and weshould not bring any material thing before Him. If we doso, we would be considering Godhead as one of Naturesproducts, but that is not the case. He should not be con-sidered as an object of phenomena. All such objectsserve our purpose, but Godhead is not an object to serveus. He is the only object of adoration, of worship, and allservices are to be offered to Him. We should not demandanything from Him, in the way we issue cheques or noteson demand to be cashed in our banks, for our purpose. Heis not our servitor. It is we who are His eternal servitors,and we are to offer our service to Him without expecta-tion of getting anything in return.

If we demand anything in lieu of our services, thatwould be considered as a bartering system. When we go toa merchant shop we get some articles for which we paysome price. That sort of transaction should not be donewith the Absolute. With non-Absolutes we can have suchtransactions; but we should not carry on such transactionswith the Absolute. Vaik-vtti, the propensity of a mer-

chant, is not necessary. We should be always offering ourservices to Him and not receiving any service from Him.We are not to expect Godhead to serve us in any capacity.He need not come to us as parents.

We find that such demands as dhana dehi, rpa dehi,jym dehi, give me wealth, beauty and child, are madeby a class of people who style themselves as ktas (a wor-shiper of Durg, the deity who presides over materialenergy). Our prayers should not be to that end. We should

not pray, Give us this day our daily bread. We must notask Godhead to attend to our call. Throughout the wholeworld we find such wrong ideas.

Dont take Gods name in vain

Devotion should be our principal aim, not karma or

jna. There is another injunction in the sermon on themount, namely, Dont take Gods name in vain. Yes, weshould not take Gods name for the purpose of our ownuse. If we want to serve Godhead and implore Him toreceive our services, we wont be infringing any such ruledictated by Christ. He has forbidden us to take Godsname in vain. That is true. We should not ask Him foranything, in the way we might ask our order-suppliers tofurnish things for our use. We have simply to submit. Heis the best judge to look after us. We do not know how aus-piciousness will come to us. We cannot examine themerits and demerits of things by our present acquisitions.

It is not possible. We should always be ready to submit toHim unconditionally. All ideas other than this are notregarded as bhakti by true religionists.

In Gta we find three divisions.The first six chapters

are for karms,fruitive work-ers; the last sixchapters forjns, seekersof knowledge;and themiddle sixchapters

All material things are spiritualised

by the influence of dedication.

When we dedicate worldly things

to the object of our worship,

we should not think that they

have any material value to be enjoyed

by us. All sorts of mundane temporary

associations have to be eliminated

before anything can be offered

to the object of worship.

KRTTIKA 2002 13

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for bhaktas, devotees. So the middle portion is the princi-pal part of the book. The karma and jna sections arenot the real essence of the book; they are not its necessaryparaphernalia. So bhakti, or devotion to Godhead, shouldbe the principal object of all religions. Bhakti should beconsidered as nitya, that is, permanent and constant. TheSupreme Lord is unconquerable. Our strenuous efforts, or

empirical knowledge, cannot give us the facility for bring-ing Him within our sense perception. The devotees haveno faith in either of these processes, yet they can, by theirdevotion, manage to accom-modate Him within theirhearts.

We are to throw off allexertions for acquiringknowledge and leave asideall our exploitation ofknowledge. We should notbe indifferent in giving up

all that is unwanted. Weneed not pose ourselves asintellectual giants. But weshould always be energetic inour devotional purpose. Weare not to have any confi-dence in the two systems ofkarma and jna, or acceptthe results derived by these two methods. We should bedevotees. Aural reception should be sufficient for our pur-pose. We should hear from the lips of the adepts who areconstantly busy in offering their services to the Absolute.They have the loving tendency to serve the reservoir oflove.

The Supreme Autocrat should not be restricted

The Absolute, the Infinity, is ever ready to receive Hisservitors, and His servitors have no other engagement butto serve Him. Devotees do not think that they have anyother course to adopt. They need not have any otherengagement. They are always busy pleasing their master.

There cannot be any difference of interest between the

master and His servitor so that when the master wantsone thing, the servitor is supplying another. This cannotbe called service. Whatever is wanted by the master, thatshould be supplied by the servitor. We should always beready to serve according to the whims and predilectionsof the master. This is devotion. We should not offer any-thing according to our taste, which may not have Hisapproval. He is the fountainhead of all potency. He is thepredominating agent, and we are the predominated

agents. We have no other duty but to attend to the wishesof the master. Our duty should be to serve Him as spouseand not as husband. The master should not be the spouse.Westerners are always busy serving their wives. They aremore or less strainas (hen-pecked husbands) or naripujakas(womanisers). They have a rule in their society that no oneshould have more than one wife. But the Supreme

Autocrat should not be restricted in that way.r Rmacandra has been restricted to only one wife,

whereas r Ka has got millions. We need not restrictHim. He is the proprietor ofeverything, and everythingis within His range. We neednot put Him under theclutch of restriction, as if Heis Natures product andNature is not one of Hisproducts.

We should always abide by

the rules of civic disciplineotherwise some restlessnessor disturbance may arise insociety. We are to remembersuch maxims as Do toothers as you would haveothers do unto you in ourtransactions with our

friends. The Absolute, however, has got everything as pro-prietor, and all properties are meant for His service onlyand not for the service of anyone else. Since we aredependants, we should be restricted in every way, but weneed not for this reason try to restrict the master. Wehave some independence, but that independence shouldnot be indulged in such a way as to restrict the master.

His confidential friend

We are allowed some definite things for our purpose,whereas He has sway over everything. So we must notthink of Him as one of His created beings. When theAbsolute wants something, we are morally bound to offerour services to Him, to attend to His needs. If He thinks

that He is the husband, all should be His wives. The soulshould attire her body according to the taste of her hus-band; she should apparel herself in such a way as to pleaseher master.

We are not to think that Godhead should be a predomi-nated agent to serve our purpose. We need not lord it overHim. We are not allowed to do so. We are incapable ofdoing so. Being infinitesimally small, we have not thepower to have Him as dependant. We ought not to think


We should not be unmindful of giving up

all that are not wanted. We need

not pose ourselves as intellectual giants.

But we should always be energetic

in our devotional purpose.

We are not to have any confidence

in the two systems ofkarma and jna,or accept the results derived by these

two methods. We should be devotees.

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KRTTIKA 2002 15

that He should be our parent and serve us, as we find ourparents doing from the beginning of our lives. We shouldserve and worship Bla Ka, child Ka, as His parents.

rutim apare smtim itarebhratam anye bhajantu bhava-bht

aham iha nanda vande

yasylinde para brahma

Let others, fearing material existence, worship theVedas and its supplements like the Puras and theMahbhrata, but I shall worship Nanda Mahrja, inwhose courtyard the Supreme Brahman is crawling.(Padyval)

I need not go through the Vedas, I need not read thedharma-stras and Mahbhrata, for the alleviation ofmy troubles. Let persons who are too afraid of worldlytroubles read the Vedas and so on. I am not at all afraid of

all these. I do not think that the pessimistic bent of mymind should induce me to read these books. These arelifeless transactions. I want a living thing. I see thatNanda, as father, has got the privilege of nurturing andfostering child Ka from the very beginning. So it isbetter for me that I should have Nanda as my preceptorinstead of all these stras. The child Ka is found to becrawling in the corridor of Nandas house. I am also goingto worship Him as His parent servitor. Therefore theparent servitor should by my preceptor.

I should not ask r Ka to be my friend, but instead,I should befriend Him, i.e. I should render my services toHim as a friend. I should also like to be termed as His con-fidential friend and not a reverential friend. Flatterers,posing themselves as friends, used to flatter their masters.I should not be His flattering friend. I should like to beHis confidential friend. I wont hesitate to offer Him anyfood that I have already tasted to see whether it is relish-able or not. If I find the food to be tasty, then only shall Iplace it before the Supreme Lord, whereas our reverentialfriend would not allow such conduct that is quite contraryto ideas of the reverential worshipers of the Lord. Evenr Rmnuja followed the rules of reverential worship.

But r Ka Caitanya has told us that we should be Hisconfidential friends, instead of posing ourselves as friendsin a reverential mood. The reverential mood, rather, putsa sort of screen before us.

nta-rati is the neutral mood. The Absolute has theright of receiving the different services rendered by Hisservitors. Ye yath m prapadyante ts tathaiva bhajmyaham (Bhagavad-gt 4.11). The Lord says He is ever readyto receive services from His servitors.

Looking after the interests of the Absolute

Ordinary people do not understand what religion is.Most people are injuring the cause of service, but thisexcludes the school of devotion.Jns want to merge inthe Personality of Godhead. Buddhists think that theycan get rid of all miseries by annihilating themselves.

Henotheists (those who believe in one particular God outof several in a specific belief system, as the God of thetribe, household, etc.) think that they will, in the longrun, reach a state where there is no manifest or designa-tive feature. Devotees call such people non-devotees,atheists, sceptics and so on.

There are karmis, or karmavirs (persons who performheroic deeds on the path ofkarma), who are doing manythings. They declare that they have got a definite objecttowards which they work; otherwise they would be calledfrantic or mad people. They are all wage-earners, con-tractors, and do their work to get something in return.

Agnostics, on the other hand, do not trouble them-selves with such things; they want to lose themselves, theywant to commit suicide. These people are not devotees.The idea of a devotee is quite different from the ordinaryideas of men in general. The devotional school is alwayslooking after the interest of the Absolute. They do notclass themselves as karma-ks orjna-ks; they donot join these two parties. They are quite different.

We should all be Mathur people. We should have a con-ception of spiritual Mathur instead of mundane Mathur,which is the place of enjoyment of people of very lowgrade. Our sahajiya (imitator) brothers think they can haveaccess to Mathur by paying the railway fare.

nma-reham manum api ac-putram atra svarparpa tasygrajam ur-pri mthur gohavmrdh-kua giri-varam aho! rdhik-mdhavprapto yasya prathita-kpay r guru ta nato smi

It is by surrendering ourselves to the preceptors feet thatwe can have an abode in Mathur, otherwise we cannot getan entrance into the transcendental region. We shouldapproach the guru who will confer on us the eight gifts, i.e.

nma, mantra, etc. Nma is transcendental sound, andmantras are incantations. The nma (name of r Ka) isidentical with the nmi (possessor of the name). Themantra is required to reach that condition in which thenma can be properly chanted. The son of ac is theSupreme Lord Himself. Dmodara Svarpa is the head ofthe Gauyas, the transcendental servitors of r KaCaitanya. Rpa and Santana were sent to Mathur by rKa Caitanya to diffuse transcendental knowledge there.

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There are several purs, holy lands, which can give sal-vation, and among them Mathur is the acme. Gothavis where r Ka is feeding His cows. (The sound gohas various meanings such as knowledge, senses, cow, etc.)The next thing is Rdh-kua, which is a pond whereKa got rid of the sin He incurred by killing a cow namedArianemi. He killed Aristotelianism, the rationalisticprocess of reasoning of this imperfect world.

When Ka wanted to join hands with Rdhik,Aristanemi came forward to disturb Him, because Rdhikwas thought by many people to be the wife of a milkmannamed Abhimanyu. This Arianemi was the incarnationof mundane knowledge, and Ka killed him, for whichact He atoned by taking a dip in Rdh-kua. Thiskua, or pond, is the mental manifestation of Rdh. The

eternal land of our abode should be Rdh-kua. By theborder of Rdh-kua we should have our grove. Thereare millions of groves on the banks of Rdh-kua.

The mind is the root of all evil

This world is a perverted reflection of the original,which is our real home. Instead of passing our time here,we want to go back to our eternal abode. We are now

very busy to have pleasant sensations through our sensesfrom the phenomenal objects. We should make a pointof eradicating the root cause, which has brought us tothis world of delusion, apparent pleasures, miseries andtroubles.

It is the mind. The mind is the root of all evils and ofall pleasure-seeking inclinations. So the mind should bekilled first, i.e. it should not be allowed to take the initia-tive in anything. The mind is now controlling our senses,and the soul is lying in a dormant condition. The soul hasdelegated its power of transacting with the external worldto the mind, and the mind has five ministers to help in theadministration of the phenomenal world.

But the mind is not a dutiful agent of the soul. It alwaystries to injure the interest of the soul. The soul has come

down here and incorporated two envelopes, one subtleand the other gross. But the soul is now in a drowsy con-dition. It cannot exactly compel the mind to look to itsinterest. At this crisis, the ever-merciful Lord r Kasends His messengers with transcendental sound.

This transcendental sound is to be received throughthe ears. The transcendental sound is meant to regulatethe five senses, which are engaged in a wrong way tofoster the cause of the mind and to injure the cause of the

This kua is the mental manifestation of Rdh.The eternal land of our abode should be Rdh-kua.

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KRTTIKA 2002 17

eternal soul. So aural reception is the first thing weshould seek from the agent, the deputed messenger fromthe transcendental plain. The transcendental sound istransmitted through the lips of the messenger in theshape ofmantra and in the shape ofnma.

The very name, or the nomenclature, of the transcen-dence can regulate the senses. Go on chanting the name,

constantly repeat the transcendental nomenclature, andyou will find that energy is being injected into you. Butthis nma should come to you from a good source, from atranscendental source, and not from any mundane source.The name should not be confused with the other soundsof this world. The transcendental sound regulates thesenses and does not submit to the senses for scrutiny.When the Supreme Lord met r Rpa at Prayga, He firstof all transmitted something into the entity of r Rpa,which empowered him to receive the transcendentalsounds from Him, and then He imparted those transcen-dental sounds to r Rpa with all explanations. Mantra is

the name in the dative case.

The process for our adoption

The Supreme Lord, beingAdhokaja, does not allow any-body to see Him. But people areimpatient to see Him first, andthat is a wrong process.

dau raddh tata sadhu

sago tha bhajana-kriy

tato nartha-nivtti syt

tato nih rucis tata

In the beginning one musthave a preliminary desire for self-realisation. This willbring one to the stage of trying to associate with per-sons who are spiritually elevated. In the next stage onebecomes initiated by an elevated spiritual master, andunder his instruction the neophyte devotee begins theprocess of devotional service (bhajana-kriy). By exe-cution of devotional service under the guidance of the

spiritual master, one becomes free from all materialattachment (anartha-nivtti), attains steadiness(nih) in self-realisation, and acquires a taste (ruci)for hearing about the Absolute Personality ofGodhead, r Ka. (Bhakti-rasmta-sindhu 1.4.15)

We should first of all make a sifting enquiry throughoutthe world to single out the proper person from whom wecan get the process for our adoption. We should have full

confidence (raddh) in Him. He will dictate to us whatsort of engagement, or bhajana, we should perform for thewelfare of our souls.

As a result of this engagement, or bhajana-kriy, we willbe set free from all sorts of troubles and all our acquisi-tions and empiric activities will be regulated. That is, allundesirable elements which have crept in with our activi-

ties will be eliminated. This is called anartha-nivtti.Then comes nih. We should resolve that we will notdeviate from our only object, which is to serve theAbsolute, to be constantly attached to Him. We shouldhave some sort of predilection, or taste, for our bhajana-kriy, the continuity of which should not be disturbed.

When we transcend sdhana-bhakti, we are placed inthe bhva-bhakti region, where we will find that rati1 isthe cardinal point, the principal thing. When we werepassing through sdhana-bhakti, raddh was the index.Here, in bhva-bhakti, rati is the index.

Rati has five different aspects: nta, dsya, sakhya,vtsalya and mdhurya. Rati is the medulla oblongata, or

the substratum which liesbetween sdhana-bhakti andbhva-bhakti. Rati is sup-plied by four different ingre-dients known as vibhva2,anubhva3, sttvika-bhva4

and sacr-bhva5. Vibhvaincludes lambana6 anduddpana7. In lambana wefind viaya8 and raya9.There is activity of viayafor raya, and ofraya forviaya. The viaya is onewithout a second, but thereare many rayas. Ka is

the only viaya, and kras (devotees of Ka) are therayas. Rati is associated with viaya and is developed bythe influence ofuddpana. When we designate ourselvesas rayas, we have only one viaya who is always lookingto confer mercy on us, i.e. proper engagement for us. Andat the same time, we should have the same aptitude forhaving the connection ofviaya.

Anubhva is regulated bhva10

, just following vibhva.Then comes sttvika-bhva and sacr-bhva. Theformer is eight in number and the latter thirty three innumber. Sttvika indicates ecstasy. The ecstatic featuresof sattva are displayed, developed and nurtured by thethirty three sacr-bhvas. So rati is associated with thefour ingredients vibhva, anubhva, sttvika-bhva andsacr-bhva. When they are mixed up, we find a palat-able drink, rasa. Rasa is formed by the composition of

Aural reception is the first thing

we should seek from the agent,

the deputed messenger from

the transcendental plain.

The transcendental sound

is transmitted through the lips

of the messenger in the shape

of mantra and in the shape of nma.

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these four ingredients with rati. Then we come to prema-bhakti, where rasa is indicatory.

Our desired end

In bhva-bhakti, rati is the cardinal point. The viayaand raya both drink this rasa. We have now come to

prayojana-tattva (the truth in connection with the ulti-mate goal). rayas taste ka-rasa and Ka tastesraya-rasa. The development of bhva-bhakti leads toprema-bhakti, and in prema-bhakti we find rasa. Peopleneed not confuse cit-rasa (a taste in the transcendentalreality) withjaa-rasa (a taste in the inert mundane phe-nomenon). Cit-rasa is tasted in a region where no imper-fection can possibly reach.Jaa-rasa, as we find in storieslike Nala-Damayant and so on, should not be carried tothat region. The domain ofrasa is Bhgavata. The bookis dedicated to rasikas11 and bhvukas12 and not to any-body else. Ka-prema is the only prayojana, or need.

This is the final stage.There are some people who, with their hallucinatory

ideas, think that bhoga (sense enjoyment) should be thefinal goal, and there are some perverse people who thinkthat tyga (renunciation) should be the final destination.But these things are not congenial for our propagatoryworks. We are not to confine ourselves to the ideas ofbhoga or tyga. Parama-dharma (eternal occupation) isnot temporary religion associated with the retention oftemporary things. We must not think that parama-dharma is on the same line with itara-dharma (worldlyduties). Parama-dharma, or santana-dharma is meantfor our eternal purpose. Since our soul is eternal, this

santana-dharma is to be adopted, not the pseudo santana-dharma advocated by the karms andjns.

So we should be very careful not to accept agnosticismof the pantheists. We should also be careful not to acceptthe enjoying mood of the karma-ks, who are very busyto have us as suppliers of their gluttonous desires. Thustrue devotion should be defined first. In order to do so

the second loka of the Bhgavata has come to us:

dharma projjhita-kaitavo tra paramo nirmatsar satvedya vstavam atra vastu ivada tpa-trayonmlanamrmad-bhgavate mah-muni-kte ki v parair vara

sadyo hdy avarudhyate tra ktibhi urubhis tat-kat

Completely rejecting all religious activities which arematerially motivated, this Bhgavata Pura propoundsthe highest truth, which is understandable by thosedevotees who are fully pure in heart. The highesttruth is reality distinguished from illusion for the wel-

fare of all. Such truth uproots the threefold miseries.This beautiful Bhgavatam compiled by the greatsage Vysadeva [in his maturity], is sufficient in itselffor God-realisation. What is the need of any otherscripture. As soon as one attentively and submissivelyhears the message of Bhgavatam, by this culture ofknowledge the Supreme Lord is established within hisheart. (rmad-Bhgavatam 1.1.2)

Projjhita means from which all pretensions have beenuprooted. Persons who have already transcended themundane regions are known as sdhus, and the religion ofthe sdhus is inculcated in the Bhgavata. Matsarat is the

combination of the five obstacles, vizkma (lust), krodha (anger), lobha(greed), moha (delusion) and mada (mad-ness). By indulging in these passions webecome mtsarya, envious. Sdhus arefree from envy.

Vstava-vastu means positive entityWe should have access to the positiveentity and not the negative side of thedreamy representations of objects. By the

reverential study of the Bhgavata, thethreefold miseries (tapas) are completelyeliminated. These are adhytmika (causedby the mind and body), adhidaivika(caused by the devas) and adhibhautika(caused by other living entities).

Ka-prema-rasa should be ourdesired end. We should be rasika-bhvukas and not devoid ofrasa.


1 Rati Permanent spiritual emotion

2 Vibhva The cause of tasting

bhakti-rasa

3 Anubhva The external expressions

of ecstasy

4 Sattvika-bhva Symptoms of spiritual ecstasyarising exclusively frompure spiritual goodness

5 Sacr-bhva Transitory assisting

emotions

6 lambana That in which rati is tasted

7 Uddpana That which stimulates rati

8 Viaya The object ofrati

(r Ka)

9 raya The abode ofrati

(the devotee)

10 Bhva That which softens the heart

with various tastes

11 Rasika One who is expert in

relishing rasa

12 Bhvuka One who is emersed in bhva

Some light on a few words

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KRTTIKA 2002 19

The Panacear rmad Bhakti Rakaka rdhara Gosvm Mahrja

The disease

Ill fated are those who are very eager to find fault in

others and who have no time to find fault in them-

selves. The other side of your necessity is not to find

defects in others, but to find their attributes. Why do you

allow yourself to engage in finding fault? There is ample

place to find goodness in the devotees. Why are you not

engaging yourself in that association?

The diagnosis

Why is there the tendency to find fault in others?

Could there be a more faulty person than yourself? Why

do you engage yourself only in seeing the lower rather

than fixing yourself in the higher? Upon doing so, you

will find that the devotees are of a higher quality than

yourself. Why not attend that section? Why, unfortu-

nately, do you go to the lower section with your attention

to find fault? On one side there are beautiful flowers, on

the other side there is rubbish. Why do you inspect the

rubbish instead of all the beautiful flowers?

The treatment

You yourself stand in the witness box. You are the

criminal. You are the culprit. Why should you look at the

rubbish when so many beautiful flowers are there? You see

injustices but you do not see justice? Why not merge to the

positive portion? If one hand is working and the other is

paralysed, shall I only attend to the diseased part, giving

no attention to the working hand? I must care for the

paralysed hand surely, but what already has full capacity, I

must also utilise that. Why are you always looking towards

feeling the pain of the diseased part and continuously

preaching this, ignoring the healthy parts?

(excerpts from The Panacea)

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On one side there is good God is there. Why do yougo to Satan and keep company with satanic persons onlywhile there are godly persons? Why not to Gods side? Onone side there is heaven and on the other side there ishell. God has no fault; yet by the fault of Satan, we mustsuffer? That reasoning has got no logic. You are sufferingfrom your own misdeeds that is the real logic. Neither

God nor Satan is responsible for that. Therefore, concen-trate on your own self, pray to the Lord and try to keepaloof from Satan.

Capital holdings

You are holding a marginal position. Your limited freewill is your capital. You should always utilise that towardsthe godly side, taking it away from the satanic side. Thislimited capital that you have, you are to begin your busi-ness with that. But you think that you will begin a busi-ness when you get a good capital. This is imagination!

Whatever little capital I have got, I shall start my businesswith that. My attention, my energy, will help me in thefuture.

The best benefit of limitedconsciousness

A man on a journey has an accidentand loses consciousness. But when heregains a little consciousness what willhe do? He will utilise that conscious-ness telling, Take this body to my

guardians, my home is there. O myfriend, carry my body to my home.That will be the best benefit of thelimited consciousness which returnedto him; he was able to use his good knowledge. Whoeverwill take care of this body affectionately, it will be putunder their care.

So whatever awakening we have in consciousness, weshall utilise that by putting ourselves in the care of godlypersons; only then is there value of devotion to God. Thosewho know the value of devotion to God, they are our nearrelations. They will appreciate this inner awakening, andthey will take care of our devotional self Sdhu-saga.When medicine or our own attempts cannot heal us, thedoctor advises us to make a change. Then the air and thewater will naturally come to help improve our health. So,also, the atmosphere around saintly persons improves ourspiritual health. Anyway, we should always remain in thecompany of devotees in the same sampradya, the sameline but superior devotees, so that we take the lower

position. Such association is most desirable for any personaspiring to progress spiritually.

The gist of the advice given in Bhakti-rasmta-sindhuby rla Rpa Gosvm is: We are to associate with thosesuperior to us but in the same line of Ka consciousness.They carry the same conception of the spiritual Truth,but they are superior to me. If I engage myself even as asweeper in that camp, it will be highly valuable for myfuture spiritual life.

Your free will is responsible

If you look and see injustice, then who is responsible?You are held responsible. What is bad, that is your share.You are to take the whole responsibility of misdeed inyour hand. If you cannot feel this responsibility then you

whatever awakening we have in consciousness,

we shall utilise that by putting ourselves

in the care of Godly persons; only then there is value

of devotion to God. Those who know the value

of devotion to God, they are our near relations.

They will appreciate this inner awakening, and theywill take care of our devotional self.

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KRTTIKA 2002 21

are insincere; not only you but everyone. Your free will is

responsible for all misdeeds and misguided circumstances

in the environment. This is the first principle of spiritual

life. What is bad in me, I am responsible for that. You are

responsible for seeing, for coming in connection with,that vision. There are good dealings in another sphere.

Why have you come to see this misjudgement and mis-

treatment of so many who are quarrelling with each

other? There are so many good dealings and you have not

acquired a position to remain in that layer? Then why?

I am responsible for all the undesirable things in me

that is a fact. My weak free will has taken me down into

this present undesirable environment and no one else is

responsible. This fact you are to realise. If you ignore

this, then you are in my, misconception, illusion. Whenyou sincerely realise this position, then your dark days

will come to an end. When you feel that only you yourself

are responsible for all these miserable things, then good

days will awaken for you. This is the fact. It is not only a

conception to achieve some end. It is not an imaginary

conception to take help of in order to get out of the present

condition. It is not like that; it is a fact. It is for everyone

whether good or bad he is responsible. Neither God nor

Satan is responsible.

If suddenly I find myself in the prison house, then who

is responsible? There are so many culprits, so many deceit-

ful persons, so many thieves in the prison house. If I find

myself in the midst of them, then who is responsible? I

have acquired that position. There is also heavenly asso-

ciation but instead of that why am I put in the prison

house where wherever I look I see culprits? Why am I

here? Why am I not with heavenly association? Who isresponsible? Who?

Penetrating to the root cause

In this way, I am to try and understand that I am respon-

sible for being here. First there must be the diagnosis, then

the treatment and nursing. Nursing and treatment is good,

but it must follow the diagnosis. The diagnosis is, I am the

culprit! And the medicines must be applied accordingly.

A thorough cure will be advantageous, not a patch-job.

Then the thorough, wholesale treatment is like this:

tat te nukamp su-samkamobhujna evtma-kta vipkam

hd-vg-vapurbhir vidadhan namas tejveta yo mukti-pade sa dya-bhk

My dear Lord, one who earnestly waits for You to bestow

Your causeless mercy upon him, all the while patiently

suffering the reactions of his past misdeeds and offering

You respectful obeisances with his heart, words and

body, is surely eligible for liberation, for it has become

his rightful claim. (rmad-Bhgavatam 10.14.8)

This is the magical cure for fault-finding. rmad-Bhgavatam recommends the system of a magical cure.This is the diagnosis proper. Preaching must be on the

basis of this truth. Otherwise, all is haphazard. The rmad-Bhgavatams preaching is like this deep penetration tothe root cause of the disease.

Dreamless sleep induced by renunciation? That is not

the conclusion accepted by the rmad-Bhgavatam. Thermad-Bhgavatam has accepted the wholesome organiclife. It is unavoidable that we have to live with some

particular paraphernalia. Complete retirement, entering

into samdhi or dreamless sleep, is also not the conclusionof life. That is a temporary arrangement. But permanent

adjustment must be for Him everything for Him.

Permanent adjustments

I am for Him and not for myself. He is also holy, so

accommodating and so good. I am for Him and that is my

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best prospect. My best prospect is with Him the

Absolute Good, the Organic Whole and I cannot leave

that. I cannot look after my separate goal. My goal must

be part of the Whole; such adjustment is necessary. So if

I am to live in a holy atmosphere, in an organic environ-

ment, then I shall always by cautious and careful to detect

my own fault.

Neither exploitation nor renunciation can give perma-nent solution. Dedication the basis of dedication is

that the eye is not faulty.

karmay evdhikras te / m phaleu kadcana

m karma-phala-hetur bhr / m te sago stv akarmai

You have the right to perform your prescribed work,

but you have no right to the fruits. You should not

consider yourself to be the cause of the result of your

actions, nor should you become attached to neglect-

ing your duties. (Bhagavad-gt 2.47)

The whole of your attention

must be towards the discharge

of your own duty without

caring for the environment.

That is in My command. I am

to look after that. You must

give your whole attention to

the discharge of your own

duty. And if all the units are

wholly connected to discharge

their own duty, then it will be

heavenly. But we would ratherfind fault with the environ-

ment. They are thieves and I

shall also become a thief.

Should that be the conclusion?

The furnace of purification

Everything here is undesirable. I may not even know

the extent of undesirability in me. There are many things

underground and they will gradually come to the surface.

I shall then find, Oh! All these undesirables are in me?

They must go out and then the real gems will come forth.

The gold should be cast into the fire. When the alloy

portion vanishes [is burned off] then the real gold will be

visible. Now the pure gold is mixed with some alloy.

So Die to Live throw yourself into the fire. Your so-

called ego at present is mixed with alloy and that alloy

must be destroyed by the fire of suffering. Fire means

suffering, and the golden gems will then come out. Alloy

is not a part of your body or your soul; it is acquired. The

inner souls svarpa will then come forth. So, if you want

to live a real, proper, noble and holy life, what you think

you are at present, that must die.

Physician, cure thyself

And preaching will be part of your adjustment. If thisenvironment is not suitable, then I shall try another

environment that may be more suitable to me. That is a

small thing. A small partial adjustment may vary differently

from place to place. Anyhow, the main line must be No

complaints against the environment. A bad workman

quarrels with his stools; the origin is he the workman.

So there is no benefit in quarrelling over them. Before

that was food; and in his association it became stool. So

shall we preach against the injustices of the environment?

Never.

What is necessary you will feel from within not as a

pleasure, but as a duty and only if it comes from above,if you find some inspira-

tion for the cause of the

higher conception, and

not for your personal

cause. If you criticise for

your personal interest

then that fault will come

back to you. It will enter

into you. But if for purifi-

cation and not out of envy

you seek help from the

higher, you will be puri-fied. Otherwise the next

moment you may find

yourself in the same posi-

tion. I am vulnerable. I

criticise something to be

so bad, but the next

moment I may be left in such a deplorable position, thus

becoming that which I just criticised. I do not know the

ways of the infinite environment. I am a doll playing in

the hands of the Infinite.

In the next moment, I may have to go from a human

birth to a dogs birth, a cats birth or an insects birth.

They are descending into the mental system. So dont

criticise. Dont be hungry to find the fault of others. But

if some fault comes to you, then you may put it to the

higher: I heard something like this. Whether or not it is

real, I dont know. Please try to help me. No enviousness,

no spirit of competition that I am good and he is bad. No

mischievous motives underground. Otherwise I shall have

The basis of dedication

is that the eye is not faulty.

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WINTER 2002 23KRTTIKA 2002 23

to suffer. So, Physician, cure thyself before you attempt

to cure others. This is your primary duty; then you will

really be able to cure others.

Bad temperament stands in the way

In conclusion, my advice is that you should try to be

submissive to the Vaiava devotees. Submissiveness tothem will promote your spiritual merit. We shall also pray,

O Lord, my bad temperament stands in the way of my

association with the devotees; please remove it.

Association with the devotees of the Lord is a primary

necessity. It improves our position with the higher, so we

shall always remain in prayer to the Lord, O my Lord, this

bad temperament in me, this inconsiderate thinking and

this feeling concerning the outer world, is disturbing my

association with the higher Vaiava devotees. They are

the real source of improving our own inner wealth. So

please purify me by dismissing all these tendencies in my

mind which the devotee section do not adore.We shall always try to be in such a position that the ser-

vants of the Lord will like our company and service. They

will utilise me, for this is my primal necessity. If they do

not like my presence due to some contamination in me,

then it will be a loss to my spiritual life. So we shall have

to repent.

mat-samo nsti pptm / npardh ca kacana

parihre pi lajj me / ki bruve puruottama

Dear Lord, let me inform You that no one is more

sinful than me, nor is there any offender like me. Even

if I wanted to mention my sinful activities, I would

immediately become ashamed. What to speak of giving

them up! (Vijpti Pacaka 1)

bhmau skhalita-pdn / bhmir evvalambanam

tvayi jtpardhn / tvam eva araa prabho

Just as the ground is the only support for those whose

feet have slipped, so also You alone are the only shel-

ter, even for those who have offended You. (Vijpti

Pacaka 3)

If we slip and fall on the ground, then the ground is the

only help by which we can stand erect; we cannot leave

the ground. We shall sincerely pray, O Lord, I am com-

mitting a mistake regarding You, I am ignoring You; but I

have no other alternative to get out of this disadvantage.

Except by Your help, I cannot correct myself. Under no

condition can I leave You, my Lord. If I commit a mistake

against You, an offence against You, still, I can only be

purified by Your help. I have no other alternative. Please

forgive me and help me so that I may be saved by Your most

intimate associates, for without their grace I may not be

able to enter Your domain of Divine Love. It is only

through the devotees that I may go. I have no other alter-

native. There are so many agents. If I am disappointed by

one agent, then in a mild temperament I may try another

without speaking much against that previous party.

It is better that we consider ourselves to be faulty. To

put blame on anothers shoulders is ultimately not con-

sidered to be very happy or valuable. We should try and

Everything here is undesirable.

I may not even know the extent

of undesirability in me.

There are many things underground

and they will gradually come

to the surface. I shall then find,

Oh! All these undesirables are in me?

They must go out and then

the real gems will come forth.

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learn to blame ourselves. What is coming from outside Ihave no concern. The Lord can see and He sees everything.He is seeing who is responsible. But I wont try to put the

blame on anothers shoulders. It will not be fruitful.

I am responsible for this disgraceful condition

I shall gain if I can find fault within myself and not com-plain to others about the environment. The environmentshould be considered to be within His jurisdiction, and itis really so. I am concerned with seeing the defect inmyself only. If I attain success, I shall try to attribute it toothers to the grace of the devotees. If there is any failure,then I shall try to find the cause within myself. Throughthis process we can make real valuable progress and that is

the most universal process of progress to find fault withour own selves. I am responsible for this disgraceful condi-tion, but if there is any good then that is coming fromHim. He is all-good. He is watching the environment andis in full control. So this is included in Him, in Godsparty. One party, myself; another party, Gods. He controlseveryone and He is conscious of their activities.

This position would be very advisable. If without look-ing at the fault of others I can search myself and find outthat the fault is with me, not with them, then this is thekey to success in spiritual life. rmad-Bhgavatam hasadvised us to go on this way. You will thrive, but when youare finding fault with others then you will become a loser.

This verse from rmad-Bhgavatam (tat te nukampsu-samkamo) is very effective, very true and safe in allrespects. It is also His grace to be able to see that the envi-ronment is always helpful to you even in punishment.When the mother is punishing the child, it is from theguardians side but it is for the good of the child.

You will be purified in this process, in time

So on the whole the Lord and His paraphernalia are

not vindictive. Yet the punishment comes; to correct you.They are fully aware of your defects and your real interestThey are all-affectionate. You are responsible. In thisprocess, in time you will be purified to the highest degreeSo dont go to quarrel with the environment. The envi-ronment which you are presently facing, is a product ofyour own karma. So the environment is produced by yourown action. You cannot lodge any complaint against it asyou yourself are responsible. This is true. If in this life youcan accept such a truth in your sdhana, then in no timeyou shall prosper because divine grace will be attractedmost intensely towards you.

o tad vio parama pada sadpayanti srayo divva cakur tatamtad viporso vipanyavo jgvma

samindhate vior yat parama padam

The suras (pure devotees) always behold the supremeabode of Bhagavn r Viu, just as the unobstructedeye sees the sun within the sky. (g Veda)

His vigilant eye, like the sun, is seeing everything and Heis omniscient. His presiding guardian eye over our heads isalways looking for us. We shall be able to draw His sweetattention, His divine grace, towards us very soon if we takethis miraculous process of seeing the defect within us blaming ourselves and not the outside environment.

(Courtesy rpda B. P. Hkea Mahrja)

His vigilant eye, like the sun, is seeing everything and He is omniscient.

His presiding guardian eye over our heads is always looking for us.

We shall be able to draw His sweet attention, His divine grace, towards us

very soon if we take this miraculous process of seeing the defectwithin us blaming ourselves and not the outside environment.

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KRTTIKA 2002 25

ta nahe dyahaiy sevakera kryar rmad Bhakti Prajna Keava Gosvm Mahrja

The Attitude of a Servant: Being the Seen, not the Seer

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It is mentioned in r Hari-bhakti-sudhodaya (13.2):ako phala tvda-darana hitano phala tvda-gtra-sagajihv-phala tvda-krtana hi

sudurlabh bhgavat hi loke

Devotees of Bhagavn are extremely rare in thisworld. Therefore the perfection of the eyes is to seethem, the perfection of the body is to touch themand the perfection of the tongue is to glorify them.

Upon seeing the title of this essay and reading thisverse, many people will object to this essay even beforereading it. Offering our brothers, the readers, prostratedobeisances (sga-pranmas) and keeping a strawbetween our teeth, we earnestly beseech them to hear us.By submissively approaching the lotus feet of an cryawho is the personified conclusion and the manifestedembodiment of stra, we can understand that our con-sideration ofstra is based on external perception and isnothing but the whim of our minds. Whatever strarefutes or rejects we, according to our desire, accept as thesubject and essence ofstra.

In this verse, a fortunate person who has been blessedby darana of a bhgavad-bhakta is overwhelmed with bliss.He says, To have the darana of a Vaiava is indeed theperfection of the eyes, to touch him is the perfection of thebody and to glorify him is the perfection of the tongue,because in this world such bhgavad-bhaktas are rare.

Such a statement has been delivered by the servant of

a Vaiava at his lotus feet, after the servant has receivedthe Vaiavas mercy and been overwhelmed by gratitudefor him. Unless a Vaiava bestows his mercy upon us andreveals his svarpa, there is no possibility of us knowingand understanding him. When the Vaiava mercifullyreveals his svarpa, thejva remembers his previous mun-dane, sensual, worldly perception of that Vaiava and henaturally feels a deep anguish in his heart. That specificform of the Vaiava who is devoted to the service ofBhagavn, attracts him to such an extent that as soon asa previous mundane conception of the Vaiava appearson the path of his memory he feels disgusted by it.

It is stated in the above verse, ako phala tvda-darana hi the perfection of the eyes is to have daranaof a Vaiava. In such darana the mood to render serviceunder that Vaiavas guidance is indeed expressed.Vaiavas know no one other than Bhagavn. In turn, thevaiava-sevaka knows nothing but rendering serviceaccording to the direction of the Vaiava.

This sevana-dharma, service attitude, of the servantdoes not aim at attaining his own enjoyment through acts

of seeing and touching that Vaiava. Bhagavn andBhagavns devotees only accept our nature (svarpa) thatis devoted to service. They never accept our mundanenature, which is devoid of service.

Bhagavn is not a mundane entity (prkta-vastu)Similarly, the uddha jvtm is also not a mundane entityIn his pure state, thejvtm is naturally devoted to service

that pleases Bhagavn. The intense eagerness for thedarana of Bhagavn that is observed in him is solely torender service to Bhagavn. The perfection of the sevakasfeet in visiting the dhma of Bhagavn is to attain theservice of Bhagavn. He cleans the temple of Viu withhis hands, thus enhancing Bhagavns pleasure. Thesevakas two eyes become blessed by collecting all types ofbeautiful objects solely for the service of Bhagavn. Withthe help of his nostrils the sevaka is led to gather variousfragrant objects to assist in satisfying Bhagavn. With histongue the sevaka performs the krtana of Bhagavnsname, form, qualities and pastimes, thus enhancing Hisbliss.

Besides this, he offers extremely tasteful foodstuffs toBhagavn, having examined them with his tongue. Thesevaka (the worshipper) has a spiritual body so that thesevya (worshipful) Bhagavn can experience the pleasureof touch from that sevaka. The Vaiavas of the r-sam-pradya are devoted to the conception ofvidhi-mrga, orregulated devotional service, and cannot embrace thepurport of this in their hearts. However, in comparison,the service in the higher adhikra of the GauyaVaiavas devoted to the path of rga, or deep attach-

ment, attains the highest extent of perfection for all thesenses by this method only.We have entitled this essay: The Attitude of a Servant:

Being the Seen, not the Seer. This means that one shouldnot consider himself the subject (seer) of Bhagavn. Aperson should never hurry to have darana of Bhagavnwith the aim of self enjoyment. When a person has kmaor the desire to please his own senses, the door to thetranscendental abode of Bhagavn closes to him. Andwhen mundane endeavours for personal enjoyment andfalse renunciation have been completely eliminated fromthe heart that has been illuminated by exclusive surren-

der to Ka (kaika araat), the servants sole dispo-sition is to execute service exclusively for the pleasure ofBhagavn.

The transcendental gops of Vraja dress solely for thepleasure of Ka. Phalgutva, to falsely renounce thatwhich pleases Ka can never result in finding a place intheir hearts. Their obsession for Ka is solely to renderservice to Him. Their act of looking at Kas lotus facewithout blinking their eyelids, is also for enhancing His

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KRTTIKA 2002 27

bliss. When Ka sees that the gops are looking at Him,He becomes delighted. Knowing this the gops are exclu-sively intent on attaining darana of Him. When theylook at Ka, it is not with the intention of personalenjoyment by being the subject (seer). In other words,they become visible to Ka; they become the object seenby Him. Only to give Ka bliss do they show Him theirnature (svarpa), which is completely devoted to His serv-ice. Here the act of showing does not express their ego,but indicates the excellence of their service.

Thousands and thousands of pilgrims visit holy placesin order to have darana of Bhagavn. Although most

think that they received His darana, they are actuallyunlimited miles away from receiving it. When one hasactually attained darana of Bhagavn, he is unable toutter statements like, The deity is made of wood, Thedeity is made of stone, The deity is made of clay andJaganntha is devoid of hands and legs.

Their act of seeing is endowed with the spirit of per-sonal enjoyment, which is not the spirit of a servant ofBhagavn. Such statements show that their very act of

seeing Bhagavn concealed, or barred, their sight. Manyhave lost the path by which they can have darana ofBhagavn, being covered by the darkness of the new-moon night (the spirit of personal enjoyment). Therefore,for their deliverance my r gurupda-padma has cautioned:Do not go to see Jaganntha with a spirit of personalenjoyment, which is born of aversion for Him and whichis prevalent in this world. Enter the temple of r Jagadacarrying the necessary ingredients, that is, a service atti-tude that delights Jaganntha.

Always keep in mind that the act of seeingJaganntha with mundane eyes is not how a servant sees

Him. The servants disposition is to show Him the nature(svarpa) of his service attitude in other words, tobecome the object (the seen). It means to come withinHis sight in such a way that delights the worshipfulBhagavn. The servants attitude is not to derive pleasurehimself by seeing Bhagavn. Rather, brilliantly situatedwithin the servants heart is the attitude Bhagavn willbe delighted by seeing me.

(Translated from r Gauya Patrik 7/9, 1956)

The transcendental gops of Vraja dress solely for the pleasureof Ka....Only to give Ka bliss do they show Him their nature (svarpa),

which is completely devoted to His service.

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sakti, deep attachment, is the innate tendency of theconscious being, and it cannot be separated from hisconstitutional nature (svarpa). There is no room foranalysing and arguing against this point. It is just like question-

ing why water is liquid and why fire has a burning potency. The

liquidity of water and the burning potency of fire are their

natures, their individual tendencies. The relationship betweenthe existence of an entity (vastu) and its innate tendency isinseparable; therefore, when we refer to any entity, its potency is

also implied.

Anurga Deep attachment

Anurga is the invaluable treasure that lies in the constitu-tional nature of the conscious being as his innate tendency. On

the strength of this treasure, he can become qualified to achieve

his priceless fortune. If a person claims that the conscious entity

is devoid of this innate tendency (i.e. anurga), his words are as

meaningless as declaring the existence of a flower in the sky. Theanurga of the conscious entity is thesole cause of the exhibition of enjoy-

ments in both the transc

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