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NotesOnTheBhāgavataByBhaktivinodaṬhākura
(Ajadas)
PARTI-IntroducingTheSubject:
TheFruitlessReader&TheShallowCritic
1. Mostreadersaremererepositoriesoffactsandstatementsmadebyotherpeople.Butthisisnotstudy.Thestudentistoreadthefactswithaviewtocreate,andnotwiththeobjectoffruitlessretention.
2. Studentslikesatellitesshouldreflectwhateverlighttheytheyreceivefromauthorsandnotimprisonthefactsandthoughts....Thoughtisprogressive.Theauthor'sthoughtmusthaveprogressinthereaderintheshapeofcorrectionordevelopment.Heisthebestcriticwhocanshowthefurtherdevelopmentofanoldthought;butameredenounceristheenemyofprogressandconsequentlyofNature.
3. "Beginanew,"saysthecritic,becausetheoldmasonrydoesnotansweratpresent.Lettheoldauthorbeburiedbecausehistimeisgone.Theseareshallowexpressions.Progressiscertainlythelawofnatureandtheremustbecorrectionsanddevelopmentswiththeprogressoftime.Butprogressmeansgoingfurtherorrisinghigher.
4. Now,ifwearetofollowourfoolishcritic,wearetogobacktoourformerterminusandmakeanewrace,andwhenwehaverunhalftherace,anothercriticofhisstampwillcryout:"Beginanewbecausethewrongroadhasbeentaken.Inthiswayourstupidcriticswillneverallowustogooverthewholeroadandseewhatisintheotherterminus.Thustheshallowcriticandthefruitlessreaderarethetwogreatenemiesofprogress.Wemustshunthem.
TheTrueCritic&TheUsefulReader
1. Thetruecritic,ontheotherhand,advisesustopreservewhatwehavealreadyobtained,andtoadjustourracefromthatpointwherewehavearrivedin
theheatofourprogress.Hewillneveradviseustogobacktothepointwhencewestartedashefullyknowsthatinthatcasetherewillbeafruitlesslossofourvaluabletimeandlabor.Hewilldirecttheadjustmentoftheangleoftheraceatthepointwhereweare.
2. Thisisalsothecharacteristicoftheusefulstudent.Hewillreadanoldauthorandwillfindouthisexactpositionintheprogressofthought.Hewillneverproposetoburnthebookonthegroundthatitcontainsthoughtswhichareuseless.Nothoughtisuseless.Thoughtsaremeansbywhichweattainourobjects.Thereaderwhodenouncesabadthoughtdoesnotknowthatabadroadisevencapableofimprovementandconversionintoagoodone.
3. Thoughtswillnecessarilycontinuetobeanendlessseriesofmeansandobjectsintheprogressofhumanity.Thegreatreformerswillalwaysassertthattheyhavecomeoutnottodestroytheoldlaw,buttofulfillit.Valmiki,Vyāsa,Plato,Jesus,Mohamed,ConfuciusandCaitanyaMahāprabhuassertthefacteitherexpresslyorbytheirconduct.
TheBhāgavataMisunderstood:
1. TheBhāgavatalikeallreligiousworksandphilosophicalperformancesandwritingsofgreatmenhassufferedfromtheimprudentconductofuselessreadersandstupidcritics....Menofbrilliantthoughtshavepassedbytheworkinquestoftruthandphilosophy,buttheprejudicewhichtheyimbibedfromitsuselessreadersandtheirconduct(i.e.,sahajiyas),preventedthemfrommakingacandidinvestigation.
2. [...[T]ruthdoesnotbelongexclusivelytoanyindividualmanortoanynationorparticularrace.ItbelongstoGod,andmanwhetherinthePolesorontheEquator,hasarighttoclaimitasthepropertyofhisFather.]
3. TheBhāgavatahassufferedalikefromshallowcriticsbothIndianandforeign.Thatbookhasbeenaccursedanddenouncedbyagreatnumberofouryoungcountrymenwhohavescarcelyreaditscontentsandponderedoverthephilosophyonwhichitisfounded.Itisowingmostlytotheirimbibingan
unfoundedprejudiceagainstitwhentheywereinschool[undertheBritish].TheBhāgavata,asamatterofcourse,hasbeenheldinderisionbythoseteacherswhoaregenerallyofaninferiormindandintellect....Oh!Whatatroubletogetridofprejudicesgatheredinunripeyears!
5. Asfaraswecanunderstand,noenemyofVaiṣṇavismwillfindanybeautyintheBhāgavat.Thetruecriticisagenerousjudge,devoidofprejudicesandparty-spirit....[T]hecritic,inotherwords,shouldbeofthesamedispositionofmindasthatoftheauthorwhosemeritsheisrequiredtojudge.Thoughtshavedifferentways....BoththeChristianandtheVaiṣṇava[mayforinstance]utterthesamesentiment,buttheywillneverstopfightingwitheachother[simply]becausetheyhavearrivedattheircommonconclusionbydifferentwaysofthought.
6. Subjectsofphilosophyandtheologyarelikethepeaksoflargetoweringandinaccessiblemountainsstandinginthemidstofourplanetinvitingattentionandinvestigation.Thinkersandmenofdeepspeculationtaketheirobservationsthroughtheinstrumentsofreasonandconsciousness.Buttheytakedifferentpointswhentheycarryontheirwork.Thesepointsarepositionschalkedoutbythecircumstancesoftheirsocialandphilosophicallife,differentastheyareindifferentpartsoftheworld.
7. PlatolookedatthepeakofthespiritualquestionfromtheWestandVyāsamadetheobservationfromtheEast;soConfuciusdiditfromfurtherEast,andSchlegel,Spinoza,KantandGoethefromfurtherWest.Theseobservationsweremadeatdifferenttimesandbydifferentmeans,buttheconclusionisallthesameinasmuchastheobjectofobservationwasoneandthesame.TheyallhuntedaftertheGreatSpirit,theunconditionedSouloftheUniverse...,theabsolutereligion....
8. Itrequiresacandid,generous,piousandholyhearttofeelthebeautiesoftheirconclusions.Party-spirit,thatgreatenemyoftruth,willalwaysbaffletheattemptoftheinquirerwhotriestogathertruthfromreligiousworksofothernations,andwillmakehimbelievethatabsolutetruthisnowhereexceptinhisownreligiousbook....Thecritic,therefore,shouldhaveacomprehensive,good,generous,candid,impartialandsympatheticsoul.
WhatIstheBhāgavat?:
1. [ThetravelingcompanionofaEuropeanGentlemannewlyarrivedinIndia]willtellhimwithaserenelook,thattheBhāgavatisabookwhichhisOriyabearerdailyreadsintheeveningtoanumberofhearers.Itcontainsajargonofunintelligibleandsavageliteratureofthosemenwhopainttheirnoseswithsomesortofearthorsandal,andwearbeadsallovertheirbodiesinordertoprocuresalvationforthemselves.
2. Anotherofhiscompanions,whohastravelledalittleintheinterior,wouldimmediatelycontradicthimandsaythattheBhāgavatisaSanskritworkclaimedbyasectofmen,theGosvamis,whogiveMantras,likethePopesofItaly,tothecommonpeopleofBengal,andpardontheirsinsonpaymentofgoldenoughtodefraytheirsocialexpenses.
3. AyoungBengali,chainedupinEnglishthoughtsandideas,andwhollyignorantofthePre-Mohammedanhistoryofhisowncountry,willaddonemoreexplanationbysayingthattheBhāgavatisabookcontaininganaccountofthelifeofKṛṣṇa,whowasanambitiousandimmoralman!Thisisallthathecouldgatherfromhisgrandmotherwhileyethedidnotgotoschool!
4. ThusthegreatBhāgavateverremainsunknowntotheforeignersliketheelephantofthesixblindwhocaughtholdoftheseveralpartsofthebodyofthebeast!Buttruthiseternalandisneverinjuredbutforawhilebyignorance.
TheBhāgavatExplainsItself:
1. Itisthefruitofthetreeofthought(Vedas)mixedwiththenectarofthespeechofŚukadeva.Itisthetempleofspirituallove....[Itis]composedof
18,000Ślokas.ItcontainsthebestpartoftheVedasandVedanta.
2. TheBhāgavataispre-eminently"theBook"inIndia.Onceenterintoit,andyouaretransplanted,asitwere,intothespiritualworldwheregrossmatterhasnoexistence.ThetruefolloweroftheBhāgavatisaspiritualmanwhohasalreadycuthistemporaryconnectionwithphenomenalnature,andhasmadehimselftheinhabitantofthatregionwhereGodeternallyexistsandloves.Thismightyworkisfoundeduponinspirationanditssuperstructureisuponreflection.Tothecommonreaderithasnocharmsandisfullofdifficulty.Weare,therefore,obligedtostudyitdeeplythroughtheassistanceofsuchgreatcommentatorsasŚrīdharaSvāmīandŚrīCaitanyaMahāprabhuandHiscontemporaryfollowers.
3. NowŚrīCaitanyaMahāprabhu,thegreatpreacherofNadia,whohasbeenDeifiedbyHistalentedfollowers,tellsusthattheBhāgavatisfoundeduponthefourverseswhichVyāsareceivedfromNārada,themostlearnedofthecreatedbeings.HetellsusfurtherthatBrahmāpiercedthroughthewholeuniverseofmatterforyearsandyearsinquestofthefinalcauseoftheworld,butwhenhefailedtofinditabroad,helookedintotheconstructionofhisownspiritualnature,andthereheheardtheUniversalSpiritspeakinguntohim:
4. "...Iwasinthebeginningbeforeallspiritualandtemporalthingswerecreated,andaftertheyhavebeencreatedIaminthemallintheshapeoftheirexistenceandtruthfulness,andwhentheywillbeallgoneIshallremainfullasIwasandasIam.Whateverappearstobetruewithoutbeingarealfactitself,andwhateverisnotperceivedthoughitistrueinitselfaresubjectsofmyillusoryenergyofcreation,suchaslightanddarknessinthematerialworld."
5. [LikeBrahmā,Vyāsaalso]fellbackintohisownselfandsearchedhisownspiritualnatureandthenitwasthattheabovetruthwascommunicatedtohimforhisowngoodandthegoodoftheworld.Thesageimmediatelyperceivedthathisformerworksrequiredsupercessioninasmuchastheydidnotcontainthewholetruthandnothingbutthetruth.Inhisnewideaheobtainedthedevelopmentofhisformerideaofreligion.HecommencedtheBhāgavatinpursuanceofthischange.
Sambandha,Abhidheya,Prayojana:
1. Thewholeofthisincomparableworkteachesus,accordingtoourGreatCaitanya,thethreegreattruthswhichcomposetheabsolutereligionofman.OurNadiapreachercallsthemSambandha,AbhidheyaandPrayojana,i.e.,therelationbetweenthecreatorandthecreated,thedutyofmantoGod,andtheprospectsofhumanity.
2. Inthesethreewordsissummedupthewholeoceanofhumanknowledgeasfarasithasbeenexploreduptothiseraofhumanprogress.ThesearethecardinalpointsofreligionandthewholeBhāgavatis,aswearetaughtbyŚrīCaitanya,anexplanation,bothbypreceptsandexamples,ofthesethreegreatpoints.
Sambandha-
1. [Throughout]theBhāgavatteachesusthatthereisonlyoneGodwithoutasecond,WhoisfullinHimselfandisandwillremainthesame.Timeandspace,whichprescribeconditionstocreatedobjectsaremuchbelowHissupremespiritualnature,whichisunconditionedandabsolute....
2. MāyāintervenesbetweenusandGodaslongaswearenotspiritual,andwhenweareabletobreakoffherbonds,we,eveninthismortalframe,learntocommuneinourspiritualnaturewiththeunconditionedandabsolute.No,Māyādoesnotmeanafalsethingonly,butitmeansconcealmentofeternaltruthaswell.
3. ThecreationisnotMāyāitselfbutissubjecttothatprinciple....Thetrueidealistmustbeadualistalso.HemustbelieveallthatheperceivesasnaturecreatedbyGodfullofspiritualessenceandrelations,buthemustnotbelievethattheoutwardappearanceisthetruth.TheBhāgavatteachesthatallthatwehealthilyperceiveistrue,butitsmaterialappearanceistransientandillusory....
4. NatureiseternallyspiritualbuttheinterventionofMāyāmakeshergrossandmaterial.Man,inhisprogress,attemptstoshakeoffthisgrossidea,childishandfoolishinitsnature,andbysubduingtheinterveningprincipleofMāyā,livesincontinualunionwithGodinhisspiritualnature....TheBhāgavatteachesusthisrelationbetweenmanandGod....ThisiscalledSambandha-jñānaoftheBhāgavat,orinotherwords,theknowledgeoftherelationsbetweentheconditionedandtheAbsolute.
Abhidheya-
1. ...[T]hesecondgreatprincipleinculcatedbytheBhāgavat[is]theprincipleofduty.ManmustspirituallyworshiphisGod.TherearethreewaysinwhichtheCreatorisworshipedbythecreated...accordingtotheconstitutionoftheirmind:[Asbrahman,paramātmā,andbhagavān.].
2. ThosewhoworshipGodasinfinitelygreatintheprincipleofadmirationcallHimbythenameofBrahman.Thismodeiscalledjñānaorknowledge.ThosewhoworshipGodastheUniversalSoulintheprincipleofspiritualunionwithhimgiveHimthenameofParamātmā.Thisisyoga.AndthosewhoworshipGodasallinallwithalltheirheart,bodyandstrengthstyleHimasBhagavān.Thislastprincipleisbhakti.ThebookthatprescribestherelationandworshipofBhagavān,procuresforitselfthenameBhāgavatandtheworshiperisalsocalledbythesamename.
3. ThesuperiorityoftheBhāgavatconsistsintheunitingofallsortsoftheisticworshipintooneexcellentprincipleinhumannature,whichpassesbythenameofBhakti.ThiswordhasnoequivalentintheEnglishlanguage.Piety,devotion,resignationandspiritualloveunalloyedwithanysortofpetitionexceptinthewayofrepentance,composethehighestprincipleofBhakti.TheBhāgavattellsustoworshipGodinthatgreatandinvaluableprinciple,whichisinfinitelysuperiortohumanknowledgeandtheprincipleofyoga.
4. ...[T]heprincipleofBhaktipasses[through]fivedistinctstagesinthecourseofitsdevelopmentintoitshighestandpurestform.Thenagainwhenitreachesthelastform,itissusceptibleoffurtherprogressfromthestageofprema
(love)tothatofMahābhāvawhichisinfactacompletetransitionintothespiritualuniversewhereGodaloneisthebride-groomofoursoul.ThevoluminousBhāgavatisnothingmorethanafullillustrationofthisprincipleofcontinualdevelopmentandprogressofthesoulfromgrossmattertotheAll-PerfectUniversalSpiritwhoisdistinguishedaspersonal,eternal,absolutelyfree,allpowerfulandallintelligent.
(MatterAsaDictionaryofSpirit):
5. [IntheBhāgavat]comparisonshavebeenmadewiththematerialworld,whichcannothelpbutconvincetheignorantandtheimpractical.Materialexamplesareabsolutelynecessaryfortheexplanationofspiritualideas.TheBhāgavatbelievesthatthespiritofnatureisthetruthinnatureandistheonlypracticalpartofit.
6. Thephenomenalappearanceofnatureistrulytheoretical,althoughithashadthegreatestclaimuponourbelieffromthedaysofinfancy.Theoutwardappearanceofnatureisnothingmorethanasureindexofitsspiritualface.Comparisonsarethereforenecessary.Nature,asitisbeforeoureyes,mustexplainthespirit,orelsethetruthwilleverremainconcealed,andmanwillneverrisefromhisboyhoodthoughhiswiskersandbeardgrowwhiteasthesnowsoftheHimalayas.
7. Thewholeintellectualandmoralphilosophyisexplainedbymatteritself....Allspiritualideasare...picturesfromthematerialworld,becausematterisadictionaryofspirit,andmaterialpicturesarebuttheshadowsofthespiritualaffairswhichourmaterialeyecarriesbacktoourspiritualperception.
8. GodinHisinfinitegoodnessandkindnesshasestablishedthisunfailingconnectionbetweenthetruthandtheshadowinordertoimpressuponustheeternaltruthwhichhehasreservedforus.Theclockexplainsthetime,thealphabetpointstothegatheredstoreofknowledge,thebeautifulsongofaharmoniumgivestheideaofeternalharmonyinthespiritworld,todayand
tomorrowandthedayaftertomorrow,[andthus]thrust[s]intoustheungraspedideaofeternity....[S]imilarly,materialpicturesimpressuponourspiritualnaturethetrulyspiritualideaofreligion.
9. ItisonthesereasonablegroundsthatVyāsaadoptedthemodeofexplainingourspiritualworshipwithsomesortsofmaterialphenomena,whichcorrespondwiththespiritualtruth.
10. IntheBhāgavatwehavebeenadvisedfirstofall,toconvertourselvesintomostgratefulservantsofGodasregardsourrelationtoourfellowbrethren.Ournaturehasbeendescribedasbearingthreedifferentphases:goodness,passionandignorance.Goodnessisthatpropertyinournaturewhichispurelygoodasfarasitcanbepureinourpresentstate.Passionisneithergoodnorbad.Ignoranceisevil....[I]tisourobjecttotrainup[our]affectionsandtendenciestothestandardofGoodness....
11. ...[W]eare[then]tolooktoalllivingbeingsinthesamelightinwhichwelooktoourselves,i.e.,wemustconvertourselfishnessintoallpossibledisinterestedactivitytowardsallaroundus.Love,charity,gooddeedsanddevotiontoGodwillbeouronlyaim.WethenbecometheservantsofGodbyobeyingHishighandholywishes.HerewebegintobeBhaktas....AllthisiscoveredbythetermAbhidheya,thesecondcardinalpointinthesupremereligion.
Prayojana-
1. Whatistheobjectofourspiritualdevelopment,ourprayer,ourdevotionandourunionwithGod?TheBhāgavattellsusthattheobjectisnotenjoymentorsorrow,butcontinualprogressinspiritualholinessandharmony.
2. Inthecommon-placebooksoftheHindureligion....wehavedescriptionsofalocalheavenandalocalhell;theHeavenasbeautifulasanythingonearthandtheHellaghastlyasanypictureofevil.BesidesthisHeavenwehavemany
moreplaceswheregoodsoulsaresentupinthewayofpromotion!Thereare84divisionsoftheHellitself,somemoredreadfulthantheoneMiltonhasdescribedinhis"ParadiseLost."
(ControversialPassagesConcerningDescriptionsofHell,etc.):
3. Thesearecertainlypoeticalandwereoriginallycreatedbytherulersofthecountryinordertocheckevildeedoftheignorantpeople,whoarenotabletounderstandtheconclusionsofphilosophy.ThereligionoftheBhāgavatisfreefromsuchapoetry.Indeed,insomeofthechapterswemeetwithdescriptionsofthesehellsandheavens,andaccountsofcurioustales,butwehavebeenwarnedsomewhereinthebooknottoacceptthemasrealfacts,butasinventionstooverawethewickedandtoimprovethesimpleandtheignorant.
4. TheBhāgavatcertainlytellsusofastateofrewardandpunishmentinthefutureaccordingtodeeds[performed]inourpresentsituation.Allpoeticinventions,besidesthisspiritualfact,havebeendescribedasstatementsborrowedfromotherworksinthhewayofpreservationofoldtraditionsinthebookwhichsupersededthemandputanendtothenecessityoftheirstorage.
5. IfthewholestockofHinduTheologicalworkswhichprecededtheBhāgavatwereburntliketheAlexandrianLibraryandthesacredBhāgavat[alonewas]preservedasitis,notapartofthephilosophyoftheHindus,exceptthatoftheatheisticsects,wouldbelost.TheBhāgavatthereforemaybestyledbothasareligiousworkand[as]acompendiumofallHinduhistoryandphilosophy.
6. TheBhāgavatdoesnotallowitsfollowerstoaskanythingfromGodexcepteternallovetowardsHim.Thekingdomoftheworld,thebeautiesofthelocalHeavens,andthesovereigntyoverthematerialworldareneverthesubjectsofVaiṣṇavaprayer.
7. TheVaiṣṇavameeklyandhumblysays,"Father,Master,God,FriendandHusbandofmysoul!Hallowedbythyname!IdonotapproachYouforanythingwhichYouhavealreadygivenme.IhavesinnedagainstYouandInowrepentandsolicitYourpardon.Letthyholinesstouchmysoulandmakemefreefromgrossness.LetmyspiritbedevotedmeeklytoYourHolyserviceinabsolutelovetowardsThee."
8. "IhavecalledYoumyGod,andletmysoulbewrappedupinadmirationatYourgreatness!IhaveaddressedYouasmyMasterandletmysoulbestronglydevotedtoYourservice.IhavecalledYoumyFriend,andletmysoulbeinreverentiallovetowardsYouandnotindreadorfear!IhavecalledyoumyHusbandandletmyspiritualnaturebeineternalunionwithYou,foreverlovingandneverdreading,orfeelingdisgust.Father,letmehavestrengthenoughtogouptoYouastheconsortofmysoul,sothatwemaybeoneineternallove!Peacetotheworld."
9. [TheVaiṣṇava]doesnotexpecttobethekingofacertainpartoftheuniverseafterhisdeath,nordoeshedreadalocalfieryandturbulenthell....[Noris]hisideaofsalvation[the]totalannihilationofpersonalexistence....TheVaiṣṇavaisthemeekestofallcreatures,devoidofallambition.HewantstoserveGodspirituallyafterdeath,ashehasservedHimbothinspiritandmatterwhilehere.Hisconstitutionis[spiritual]andhishighestobjectoflifeisdivineandholylove.
10. TheBhāgavat...affirmsthattheVaiṣṇavasoulwhenfreedfromgrossmatterwilldistinctlyexistnotintimeandspacebutspirituallyintheeternalkingdomofGodwhereloveislife,andhopeandcharityandcontinualecstacywithoutchangeareitsvariousmanifestations.
11. [InconsideringtheessenceofGod],twogreaterrorsstarebeforeusandfrightenusbacktoignoranceanditssatisfaction.OneofthemistheideathatGodisaboveallattributesbothmaterialandspiritualandisconsequentlyaboveallconception.Thisisanobleideabutuseless.IfGodisaboveconceptionandwithoutanysympathywiththeworld,how[explain]thiscreation,thisuniversecomposedofproperties,thedistinctionsandphasesofexistence,thedifferencesofvalue,etc.
12. TheothererroristhatGodisallattribute,i.e.,intelligence,truth,goodnessandpower.Thisisalsoaludicriousidea.Scatteredpropertiescannever
constituteaBeing.Itismoreimpossibleinthecaseof[opposing]principlessuchasJusticeandMercyandFulnessandCreativePower.
13. Thetruth,asstatedintheBhāgavat,isthatproperties,thoughmany[maybe]beligerent,areunitedinaSpiritualBeingwheretheyhavefullsympathyandharmony.Certainlythisisbeyondourcomprehension.ItissoowingtoournaturebeingfiniteandGodbeinginfinite....ThisisaglimpseoftruthandwemustregarditasTruthitself.Often,saysEmmerson,aglimpseoftruthisbetterthananarrangedsystemandheisright.
14. TheBhāgavathas,therefore,apersonal,all-intelligent,active,absolutelyfree,holy,good,all-powerful,omnipresent,justandmercifulandsupremelySpiritualDeitywithoutasecond--creating[and]preservingallthatisintheUniverse.ThehighestobjectoftheVaiṣṇavaistoservethatInfiniteBeingforeverspirituallyintheactivityofAbsoluteLove.
CriticismsoftheShallowCriticRegardingtheDeity:
1. Theshallowcriticsummarilyrejects[Vyāsa]asaman-worshiper.Hewouldgosofarastoscandalizehimasateacherofmaterialloveandlustandtheinjuriousprinciplesofexclusiveasceticism.
2. [Sucha]shallowcriticsmindwillundoubtedlybechangedifhebutreflectsupononegreatpoint,i.e.,howisitpossiblethataspiritualistoftheSchoolofVyāsa,teachingthebestprinciplesofTheism[throughout]theBhāgavata,andmakingthefourtextsquotedinthebeginningthefoundationofhismightywork,couldhaveforceduponthebeliefofmen[thenotion]thatthesensualconnectionbetweenamanwithcertainfemalesisthehighestobjectofworship?
3. Thisisimpossibledearcritic!VyāsacouldnothavetaughtthecommonVairāgitosetupaplaceofworshipwithanumberoffemales!Vyāsa,whocouldteachusrepeatedlyinthewholeofBhāgavatathatsensualpleasuresaremomentarylikethepleasuresofrubbingtheitchinghand,andthatman'shighestdutyistohavespirituallovewithGod,couldneverhaveprescribedtheworshipofsensualpleasures.Hisdescriptionsarespiritualandyoumustnotconnect
matterwith[them].
4. Yes[dearcritic],younoblypointtotheimmoraldeedsofthecommonVyragis,whocallthemselvesthefollowersoftheBhāgavataandthegreatCaitanya.YounoblytellusthatVyāsa,unlesspurelyexplained,mayleadthousandsofmenintogreattroubleintimetocome.Butdearcritic!Studythehistoryofagesandcountries!Wherehaveyoufoundthephilosopherandthereformerfullyunderstoodbythepeople?
5. WhetheryougivetheAbsoluteReligioninfigures,orsimpleexpressions,orteachitbymeansofbooksororalspeeches,theignorantandthethoughtlessmustdegradeit...."Truthisgood,"isanelementaltruthwhichiseasilygraspedbythecommonpeople.ButifyoutellacommonpatientthatGodisinfinitelyintelligentandpowerfulinHisspiritualnature,hewillconceiveadifferentideafromwhatyouentertainoftheexpression.Allhighertruths,thoughintuitive,requirepreviouseducationinthesimplerones....
PARTII-TheTeachingofŚrīmad-Bhāgavatam:
TheGreatDivisions:Relationship,Function&Fruit:
1. TheteachingofŚrīmad-Bhāgavatamfallsintothreedistinctpartsaccordingasittreatsof:1)SambandhaorRelationship;2)AbhidheyaortheFunctionorActivitythatpertainstotheRelationship;and,3)PrayojanaortheObjectorFruitofsuchActivity.
2. [InthecompilationofVedanta-sutra],theaphorismsoftheUpaniṣads,whichcontainthehighestteachingoftheVedicliterature,arepresentedintheformofasystematicbodyofknowledgeundertheheadingsofSambandha,AbhidheyaandPrayojana.InhisṢat-sandarbha,ŚrīJīvaGosvāmīhasappliedthesamemethodoftreatmenttothecontentsoftheŚrīmad-Bhāgavatam,whichisadmittedtobetheonlyauthenticbhasyaorexpositionoftheVedanta-sutra.
3. Thefirstofthe"SixSandarbhas,"theTattva-sandarbha,appliesitselftotheelucidationoftheepistemologyoftranscendentalknowledge....Ithasmadepossiblethecomparativestudyofreligionontheonlyadmissibleandscientificbasis.
TranscendentalEpistemology-ASummaryoftheTattva-sandarbha:
LordŚrīKṛṣṇaandHisThreePrincipleEnergies-
1. ŚrīKṛṣṇa,theUltimateReality,isOnewithoutasecond.[He]isdistinctfromHisenergy....ŚrīKṛṣṇaisthepredominatingAbsolute.HisenergyisthepredominatedAbsoluteinthethreepositionsofantaranga[internal],tatastha[marginal],andbahiranga[external]respectively.
2. AntarangaisthatwhichpertainstotheproperEntityoftheAbsolutePerson....Theliteralmeaningofthewordis"thatwhichbelongstotheinnerbody."Andthewordśāktiisrenderedas"power."
3. Tatasthameansliterally,"thatwhichisontheborder-lineasbetweenlandandwater."ThisintermediatepowerdoesnotbelongtoanydefinableregionofthePersonofŚrīKṛṣṇa.Itmanifestsitselfontheborder-linebetweentheinnerandtheouterbodyoftheAbsolute.
4. Thepowerthatmanifestsitselfontheouterbodyisbahiranga-śākti.Asthereisno[difference]betweentheBodyandtheEntityoftheAbsolutePerson,thedistinctionsasbetweentheinner,outerandmarginalpositionsofHisBodyareintermsoftherealizationofthheindividualsoul.
5. AlthoughŚrīKṛṣṇaisOnewithoutasecond,HehasHisownmultipleFormscorrespondingtothedegreeandvarietyofHissubjectivemanifestations.ThesubjectiveentityofŚrīKṛṣṇaisnotliabletoanytransformation.Hisdifferentformsare,therefore,aspectsoftheOneFormmanifestingThemselvestothedifferentaptitudesofHisservitors.
6. ButthepowerofŚrīKṛṣṇaistransformablebythewillofŚrīKṛṣṇa.Thesetransformationsofpowerinthecasesoftheinternalandmarginalenergiesareeternalprocesses.Inthecaseoftheexternalenergythetransformationsofpoweraretemporarymanifestations.
7. ThephenomenalworldistheproductoftheexternalpowerofŚrīKṛṣṇa.TheAbsoluteRealmisthetransformationoftheinnerpower.Individualsoulsarethetransformationsofthemarginalpower.[Thesejīvas]aretheeternalinfinitesimalemanationsofthemarginalpower,capableofsubserviencytotheinnerpower,butalsosusceptibletodissociationfromtheworkingsoftheinnerpower.
MethodsofApproachingtheAbsolute-
8. ŚrīKṛṣṇaisadvaya-jñāna,orabsoluteknowledge.Absoluteknowledgecannotbechallenged.Hecanonlybeapproachedbythemethodofcompleteself-surrender,bythereciprocal,otherwiseineligible,cognitionofindividualsouls.
9. Transcendentalepistemologyisdifferentiatedfromempiricepistemologywithrespecttorelationship(sambandha),function(abhidheya),andobject(prayojana),forthereasonthatitreferstoentitiesthatarelocatedbeyondthe[limited]rangeoftheassertivecognitiveendeavornormallypracticedbythedeludedpeopleofthisworldfortheirtemporarypurposes.
10. Bythepeculiaritiesoftheirinfinitesimality,essentiallyspiritualnature,andmarginalposition,allindividualsoulshavetheconstitutionaloptionofchoicebetweencompletesubservienceandactiveorpassivehostilitytoŚrīKṛṣṇa.Theseopposedaptitudesleadthemtotheadoptionofcorrespondinglydifferentmethodsfortherealizationoftherespectiveends.
TheMethodsofActive&PassiveHostility:
1. ThosemethodsthatareadoptedforthepracticeofactivehostilitytotheAbsolutearetermedpratyakṣa(directindividualsenseperception)andparokṣa(associatedcollectivesenseperceptionbymanypersonspastandpresent)....
2. Theaparokṣamethod(themethodofcessationfromindividualandcollectivesenseperception)leadstothepositionofneutrality.
3. ThepratyakṣaandparokṣamethodsarediametricallyopposedtothemethodsapprovedbytheBhāgavataforthesearchoftheTruth.
4. Theaparokṣamethodalsotendstoanunwholesomeandnegativeresultifitseekstostandonthemererejectionofthepratyakṣaandparokṣamethods
withouttryingtoprogresstowardsthepositivetranscendence.SuchinactivepolicywouldindeedbetantamounttothepracticeofpassivehostilitytotheAbsoluteandassuchisevenmorecondemnablethanopenhostility.
5. NomethodcanberecognizedassuitableforthequestoftheTruththatisactuatedmoreorlessbythepurposeofopposingtheAbsoluteSupremacyofŚrīKṛṣṇa.Inotherwords,individualsoulscannotrealizethesubjectivenatureoftheAbsoluteexceptbytheexerciseoftheirfullestsubserviencetoŚrīKṛṣṇaandHisinnerpower[internalenergy].
6. ThefailureoftheindividualsoulstofindtheTruthisbroughtaboutbytheirowninnateperversity.TheypossessperfectfreedomofchoiceasbetweencompletesubserviencetoŚrīKṛṣṇaandthepracticeofactiveorpassivehostilitytoHim.Thereisnootheralternativeopentothem.IftheychosetorefusetoservetheyhavetopracticehostilityorindifferencetowardstheAbsolute.
7. Theperverseindividualsoulisnotobstructedintheactiveexerciseofhisfreedomofchoice.Heisenabledtoexercisethefunctionsofhostilityandindifferencewithinconsistentdeterringlimits,bythewonderfulcontrivanceofthedeludingpowerofŚrīKṛṣṇa.
8. ThecontinueddeliberateexerciseofsuchhostilityandindifferencetowardstheAbsolutebythheperverseindividualsoulresultsnecessarilyinthesuicidalabdicationofallactivitiesbythedeliberateoffender.
TheMethodsofActive&PassiveSubservience:
1. ThemethodsthatareadoptedforpracticingactiveandcompletesubserviencetotheAbsolutearetermedrespectivelyasadhokṣaja(theexternalorreverentialmethodofservingtheTranscendentalObjectofworship)andaprakṛta(theinternalorconfidentialmethodofserviceoftheAbsolute).
2. Śrīmad-BhāgavataminculcatesanddivulgesthesearchoftheAbsolutebytheadhokṣajaandaprakṛtamethods.Itcondemnsthepratyakṣaandparokṣa
methods,butrecognizestheproperuseoftheaparokṣamethod[styledaspassivesubservience].
TheAscendingandDescendingProcesses:
1. Thepratyakṣa,parokṣaandthe[improper]passiveaparokṣamethodsarecollectivelycalledthearohaorascendingprocess.Theproperaparokṣa,adhokṣajaandaprakṛtimethodsconstitutetheavarohaordescendingprocess.
2. Byadoptionoftheascendingprocesstheperverseindividualsoulstrivestorealizehissuicidalendbythepositiveandnegativeperversemanipulationofmundaneexperiencegainedthroughdirectandindirectsenseperception.
3. BythedescendingprocessthesoulisenabledtostrivefortherealizationoftheunalloyedserviceoftheAbsolutebythehonestexerciseofhisunreservedreceptiveaptitudetotheInitiativeoftheAbsolutewhenHeispleasedtocomedowntotheplaneofhistinyperversecognition.
TheFruitsorObjectivesoftheDifferentMethods:
1. Thefruitsthatarerealizablebythedifferentmethodsofendeavorcorrespondtotheparticularmethodthatisfollowed.
2. Thepratyakṣaandparokṣamethodsaimatdharma(virtue),artha(utility)andkama(sensuousgratification).
3. Thewrongaparokṣamethodaimsatpseudo-mokṣa(annihilation).
4. Therightaparokṣamethodaimsatpositivetranscendence.
5. TheadhokṣajamethodaimsatbhaktiorreverentialtranscendentalserviceoftheAbsolute.
6. TheaprakṛtimethodhasinviewthherealizationofpremaorDivineLove.
TheDawningofPureTheismAsOpposedtoHostility:
1. PureTheismbeginswiththefirstappearanceofthepositivedesirefortheserviceoftheAbsolute,whoislocatedbeyondtherangeofoursensuousactivity.ItinvolvestheclearperceptionofthefactthatallempiricactivityisthedeliberatepracticeofperversehostilityagainsttheAbsolutesupremacyofŚrīKṛṣṇa.
2. ThewordadhokṣajawhichisappliedinŚrīmad-BhāgavatamtotheObjectofworshipreferstothefactthatŚrīKṛṣṇahasreservedtherightofnotbeingexposedtohumansenses.
3. ThetheisticmethodsalonethusapplytotheproperEntityoftheAbsolute.ThosewhoareinrebellionagainstthesupremacyofŚrīKṛṣṇabytheadoptionofsensuousactivityarepreventedfromallaccesstoHispresencebytheoperationof[theLord's]deludingpower[externalenergy].
4. Theindividualsoulisalwayssuseptibletobeingthusdeludedbymāyā,thelimitingormeasuringpotency.TheconditionsforthepracticeofsensuousactivitiesinthisrealmoffiniteexistenceareprovidedbyMāyāforthecorrectionofthesuicidalperversityoftherebellioussouls.
5. ItisinthismannerthatapersonwhoisaversetotheserviceofŚrīKṛṣṇaismadetoproceedalongthetracksofkarmaandjñānabytheascendingprocess,[sothathewillgain]thebitterexperienceofthepracticeofperversehostilitytoŚrīKṛṣṇaand[to]hisownself.
6. Thisworldisinhabitedbypersonswhoaredeliberatelyaddictedtothissuicidalcourse.Theyareunconditionallycommittedtotheascendingprocessforsojourninginthisrealmofnescience.Themethodisfurthercharacterizedbythehypocriticalassumptionofthevalidityofexperiencederivedthroughthesensesforprovidingprogressiveguidanceinthequest[for]astateofperfectfelicity.
7. ThemethodofquestinwhichtheTruthHimselftakestheInitiativeistermedtheavarohaordescendingprocess.TheindividualsoulcanhavenoaccesstotheAbsolutebyreasonofhisinfinitesimality,dissociablemarginalposition,andhisownnatureasanemanationofpower.Hecan,however,haveaviewoftheTruthiftheAbsoluteispleasedtomanifestHisdescenttotheplaneofhistinycognition.
8. RealtheismcannotbegintilltheindividualsoulisenabledbythedescentoftheAbsolutetohavetheopportunityforHisservice.TheAbsolutemanifestsHisdescentintheFormoftheNameortheTranscendentalDivineSoundonthelipsofHispuredevotees.
9. Dikṣa,orthecommunicationoftheknowledgeoftheTranscendentalintheFormoftheSoundtothesubmissivereceptivecognitionoftheindividualsoulbyauthoizedagentsoftheAbsolute,istheVedicmodeofinitiationintoTranscendentalKnowledge.
10. TheNameistheObjectofworshipofallpuresouls.ThetranscendentalserviceoftheName,orbhakti,istheproperfunctionofallsoulsandtheonlymodeofquestoftheTruth.ThepursuitofthisrightmethodofquestleadstoagrowingperfectionofbhaktiandprogressiverealizationofthesubjectivenatureoftheObjectofworship.
Brahman,Paramātmā&Bhagavān:
1. TheUltimateRealityistermed...asbrahman,paramātmāandbhagavān.TheBrahmanconceptionstressesthenecessityofexcludingthedeluded,concrete,limitedexperienceofthefollowersofapparenttruth.TheconceptionofParamātmāseekstoestablishatangibleconnectionbetweenthistemporalworldandtheUltimateReality.Bothoftheseconceptionspresentnotonlyanimperfect,butalsoagrosslymisleadingviewoftheAbsolute.
2. TheconceptionofBhavagānasTranscendentalPersonalitywhois
approachablebyśuddha-bhaktiorunalloyeddevotionofthesoul,correspondstothecompleterealizationoftheAbsolutewhichnecessarilyalsoaccomadatesandsupplementsthherivalconceptsofBrahmanandParamātmā.
3. TheBrahmanconceptionismisunderstoodbyexclusivemonists(kevalādvaitaoftheŚaṅkaraschool)whoquitedisingeniouslyassumethattheconceptiondeniedtheTranscendentalPersonalityandFigureoftheAbsolute.
4. TherootoftheerrorliesinthefearoftheimpersonaliststhatifconcretenessintheAbsoluteisadmitted,suchanadmissionwouldleadtotheimportationoftheundesireablefeaturesofapparenttruth(experiencedbythemethodsofsensuousperception)intothetranscendentalconceptionoftheAbsoluteRealityfavoredbythescriptures.
5. Themethodofśuddha-bhakti,whilerecognizingfullythenecessityofadmittingtheTranscendentalNatureoftheUltimateReality,doesnotdenytheimmanenttranscendentalconnectionoftheAbsolutewithmanifestmundaneexistence(whichideaisfoundintheYogi'sconceptionofParamātmā,butinawrongandoffensiveformulation).
6. TheconceptionofBhagavān,realizedbytheprocessofśuddha-bhakti,harmonizestheserespectiverequirementsassecondaryfeaturesoftheProperTranscendentalPersonalityoftheAbsolute.Theadhokṣajaandaprakṛtamethodsofquest,alonetendtosuchrealization.
Sambandha,Abhidheya,andPrayojanaDefinedInTermsoftheBhāgavata:
1. Sambandha,orrelationship,impliesanumericalreference.TheUltimateRealityisOnewithoutasecond,thoughtheaspectsoftheAbsolutemayprovedifferentindifferenteyes.TheunityoftheUltimateRealitycarriesasimilaritytotheintegerofmathematicalconception,denotingHimselfastheObjectofworship(ŚrīKṛṣṇa),andconnotingHisśaktīinherthreeaspectsandher
transformationsandproducts.
2. Under"relationship,"therefore,comeallthosepartsoftheteachingoftheBhāgavatathatrevealtheknowledgeofthesubjectivenatureofŚrīKṛṣṇa,thesubjectivenatureofHisśaktī,orpower,inallherthreeaspects,andthesubjectivenatureoftheactivitiesofthhedifferentaspectsofpower.
3. Underabhidheya,orfunction,areincludedallthosepartsoftheteachingofŚrīmad-Bhāgavatamwhichrevealthenatureoftranscendentalworshipand,negatively,oftheactivityofaversiontoŚrīKṛṣṇa.
4. Underprayojana,orfruit,areincludedthoseportionsoftheteachingofŚrīmad-Bhāgavatamthatdealwithprema,orspiritualloveand,negatively,withdharma(virtue),artha(materialutility),kāma(lust),andmokṣa(mergingintheAbsolute).
SambandhaorRelationship:
1. TheworshipofŚrīKṛṣṇaistheonlyfull-fledged,unadulteratedfunctionofallsouls--theonlycompletetheisticworship.Allotherformsofworshiprepresenttheinfinityofgradationsofapproachtowardsthiscomplete[formof]worship.
2. Puretheism,involvingtheactivereciprocalrelationshipofthesoulwiththeDivinity,doesnotbeginuntilthereisactualrealizationoftheTranscendentalPersonalityofBhagavānŚrīKṛṣṇa.ThedegreeofthisrealizationcorrespondstothatofthelovingaptitudeofHisworshiper.
(LordŚrīKṛṣṇa,theSupremePersonalityofGodhead):
3. TheProperFigureofŚrīKṛṣṇa(Svayam-rūpa)isidenticalwiththeEntityofKṛṣṇa,andisOnewithoutasecond.ThereisaninfinityofAspectsoftheDivineFigurethatemanatefromtheFigure-in-Himself(Svayam-rūpa).ThesepluralaspectsoftheDivineFigureareofthenatureofIdentities,Manifestations,Expansions,PlenaryParts,PlenaryPartsofParts,DescendingDivinities(avatāras),etc.TheseDivineAspects,WhoarepartandparceloftheDivinityinHisfulness,areworshipedbythecorrespondingaptitudesofloveofTheirrespectiveworshipers.
4. [Justasa]relationshipofservicesubsistsbetweenŚrīKṛṣṇaandHispower(śaktī)inallheraspectsandtransformations,[similarly][t]heinfiniteAspectsoftheDivinePersonalityHimself,emanatingfromtheFigure-in-Himself(Svayam-rūpa),arerelatedtoŚrīKṛṣṇaasServitor-DivinitiesWhoarepossessorsofpower.
5. TheseDivinePersonsshowanorderofclassificationintothecategoriesofSvayam-prakāṣa(Manifestation-in-Himself),Tadekātma-rūpa(EssentiallyIdenticalFigure),andAveṣa-rūpa(TheFigureofDivineSuper-imposition).Ofthese,Svayam-prakāṣais,asitwere,theotherselfofSvayam-rūpa,andisalsoOnewithoutasecond.Tadekātma-rūpaandAveṣa-rūpaaremultifarious.
6. EachoftheseDivinePersonspossessesHisownabsoluterealm(Vaikuṇṭha)whereHeisservedbytheinfinityofHisservitors.TheseVaikuṇṭhastranscendthecountlessworldsoffiniteexistenceconstitutingtherealmofthedeludingpower.
7. ŚrīKṛṣṇaispossessedof64DivineExcellences.ŚrīNārāyaṇa,theSupremeObjectofreverentialworship,possesses60ofthefullperfectionsofDivineExcellence.BrahmāandRudra,whowieldthedelegatedpowersofmundanecreationanddestruction,possess55Excellences,butnotintheirfulldivinemeasure.Individualsouls(jīvas)possess50oftheExcellencesofKṛṣṇainaninfinitesimalmeasure.
8. ThecluetotheSupremeExcellenceofthePersonalityofŚrīKṛṣṇaissuppliedbytheprincipleofRasawhichisdefinedbyŚrīRūpaas"thatecstaticprincipleofconcentrateddeliciousnessthatistastedbyŚrīKṛṣṇaandinsequelreciprocatedbytheservingindividualsoulontheplanethattranscendsmundanethought."ŚrīKṛṣṇaistheFigure-in-HimselfofthewholecompassofthenectarineprincipleofRasa.TheFigureofKṛṣṇaexcelsallHisotherAspectsof
HisDivinePersonalitybybeingtheSupremeRepositoryofalltheRasas.
(ThePrincipleofRādhā-Kṛṣṇa):
9. TheSupremePossessorofpower,ŚrīKṛṣṇa,isinseparablycoupledwithHisantaranga-śaktī,orpowerinheringinHisOwnproperFigure.Śrīmad-Bhāgavatamreferstotheserviceofoneparticulargopī(lit.,onewhoisfullyeligiblefortheserviceofŚrīKṛṣṇa)beingpreferredbyŚrīKṛṣṇaabovealltheothergopīs.
10. Inotherwords,antaranga-śaktīisoneandall-perfect.Sheisthe"predominatedAbsolute."Shehasherownspecificfigure,viz.,thatofŚrīRādhikā.Thetwoaspectsoftheantarangā-orsvarupa-śaktī,namely,tataṣthā-śaktīandmāyā-orbahirangā-śaktī,revealthemselvesintheintermediateandouterregionsoftheDivineFigure.
(TheIndividualJīvaSoul):
11. Jīvasorindividualsoulsaredetachable,infinitesimalemanationsofthetataṣthā-śaktī,sharingtheessenceoftheplenaryspiritualpower.[They]appearontheborder-linebetweentheinnerandouterzonesofdivinepower.Theyhavenolocusstandiintheirnascentortataṣthāstate.Theyareeternallyexposedtotheoppositeattractionsofsvarupa-śaktīandmāyā-śaktīatthetwopoles.
12. Theirproperaffinityiswithsvarupa-śaktī,buttheyaresusceptibletobeoverpoweredbymāyā-śaktī,attheiroption.Iftheychoosetobethesubservientsofmāyā-śaktī,theyaresubjectedtoignoranceoftheirpropernaturewhichresultsinconfirmedaversiontotheserviceofŚrīKṛṣṇa.Inthismannerisbroughtaboutthedeludedconditionofindividualsoulswhosojournintherealmofmāyā.
13. Theconstitutionsofindividualsoulsintheirnascentstate,andtherealmofmāyāarecomparabletotheouterpenumbralandtheshadowyzonesrespectivelyofthesun,whilethepositionofantarangā-śaktīisliketheinnerballoflightwhichistheproperabodeoftheSun-god,whocorrespondstoŚrīKṛṣṇa[inthisanalogy].
14. Individualsoulsaredetachable,infinitesimalemanationsofthemarginalpowerlocatedontheborder-lineandexposedtotheoppositepullsoftheinternalandexternalenergies.Theyaredistinctfromtheplenaryemanations,manifestationsandmultiplesoftheinternalenergyontheonehand,andfromtheproductsoftheexternalenergyontheother.
15. Theindividualsoul,inhisnascentmarginalposition,isconfrontedwiththealternativeofchoicebetweensubserviencetotheplenarypowerontheonehandandapparentdominationoverthedeludingpowerontheother.Whenhechoosesthelatteralternative,heforgetshisrelationshipofsubserviencetotheinnerpowerandhissubserviencetoŚrīKṛṣṇathroughsuchsubservience.
16. ItisneverpossiblefortheconditionedsoultounderstandthenatureoftheserviceofŚrīKṛṣṇathatisrenderedbyHisinnerpower.Thereis,therefore,acategoricaldistinctionbetweenthefunctionofindividualsoulsandthatoftheinnerpower,evenontheplaneofservice.
17. IntheworksofthefollowersofŚrīCaitanyaMahāprabhuwhopropoundedtheschoolofacintya-bhedābheda-tattva(simultaneousonenessanddifference)thesubjectoftheworkingoftheinnerpowerandindividualsoulshasbeentreatedinallitsdetails.ThecluetothecomparativestudyoftheworkingofpoweronthetranscendentalplaneissuppliedbythheaccountoftherāsadanceinŚrīmad-Bhāgavatam.
18. Whentheindividualsoulchoosesunreservedsubserviencetotheinnerpower,hehasaccesstotheserviceoftheuntamperedPersonalityoftheAbsolute.Thekaivalyastate,mentionedinŚrīmad-Bhāgavatam,isthestateofunalloyeddevotiontotheuntamperedPersonalityoftheAbsolute.
(HowtheMonistsMisunderstandKṛṇṣa-līlā):
19. Exclusivemonistsimaginethatthefigureoftheobjectofworshipexistsonlyinthemundaneworldandthatinthefinalpositionthereisalsonoactivityofworship.Inotherwords,theydenythepossibilityofthelīlā,ortheeternaltranscendentalactivitiesofŚrīKṛṣṇa.
20. Śrīmad-Bhāgavatamflatlydeniesthisgroundlesscontentioninthemostexplicitterms.Thereistotalabsenceofallmundanereferenceinthetranscendentalactivityofśuddha-bhakti.
21. Thewordactivityisnotexpressiveoflīlā.Itcorrespondstokriyāormundaneactivity.Transcendentalactivitiyhasneitherbeginningorend.Thereis,ofcourse,relativityinlīlā,butitisnottheunwholesomerelativityofmundaneactivityorkriyā.Thenotionthatlilācanhaveanendorterminationisduetoignorantconfusionbetweentheconceptionsoflīlāandkriyā.
22. Śuddha-bhaktibelongstothecategoryoflīlā.InVṛndāvanathegopīsserveŚrīKṛṣṇabyunconventionalamorouslove.Thesuper-excellenceofthisservicecannotbeadmittediftheabsolutelywholesomenatureofallunalloyedactivityontheplaneofVrajaisdisbelieved,onprinciple,byone'signorantperversejudgement.
(TheTranscendentalPurposeofVarṇāśrama):
23. Thefunctionofconditionedsoulsisoftwokinds.Thefunctionthatisprovidedbythevarṇāśramasystemforconditionedsoulsisnotopposedtośuddha-bhakti.Śrīmad-Bhāgavatamhastreatedthevarṇāśramasystemfromthepointofviewofunalloyeddevotion.Therebyithasprovidedanintelligentwayofviewingthesituationofconditionedsoulsduringtheirsojourntothemundaneworld.
24. ThespiritualvalueofthevarṇāśramasystemisduetothefactthatitadmitsthepossibilityoftheactivityofconditionedsoulsbeingendowedwithreflectedspiritualqualitybybeingdirectedtowardstheunalloyedserviceoftheAbsolute
onthetranscendentalplane.
25. Itisthepurposeofthevarṇāśramaregulationtoimpartthisdirectiontotheactivityoftheconditionedsouls.ThecrucialnatureofthistheisticpurposeofthevarṇāśramaarrangementisfullytreatedinŚrīmad-Bhāgavatam.Itisnotexplicitlytreatedinanyotherśāstricwork.
AbhidheyaorFunction:
(Unalloyed,VarṇāśramaandIgnorantFunctionsoftheSoul):
1. Śuddha-bhaktiistheonlyproperfunctionofallunalloyedindividualsoulsandislocatedontheplaneoftranscendence.ButallanimatelifeformsarepotentiallyeligibleforthetranscendentalserviceoftheAbsolute.
2. Varṇāśramalifeisnottheunalloyedspirituallifethatisledbyfullyliberatedsouls.Itisthestagepreparatorytosuchlife.Neitherisitonaparwiththelifeofunmixedsensuousnessthatisledbypeopleoutsidethevarṇāśramasociety.
3. EveryformofactivityofconditionedsoulsoutsidethevarṇāśramasystemisinspiredbymeaninglessmalicioushostilitytotheAbsolute.Allsuchactivityisnecessarilyatheistical.ThismundaneworldisthecongenialsphereforthepracticeofthedeludeddominatingactivitythatiscovetedbyconditionedsoulsforpracticingactiveaversiontowardstheAbsolute.Theconditionsforsuchactivityaresuppliedbythedeludingpower.Theyconstitutetherealmofnescience,spiritualignoranceoracit.
4. Butassoonastheactivityofcit,oruneclipsedcognitionisarousedinthespiritualessenceofthemisguidedsoul,itdissipatesbyitsappearancesuchwrongaddictiontotheignorantactivitiesofthisworldandalsothesusceptibilityofbeingtemptedbythedeludingpower.
5. Thereisnocommongroundbetweentheunalloyedspiritualfunctionandtheactivityofconditionedsoulsinthegripofnescience.Theonedoesnotdove-tailintotheother.Itisforthisreasonthattheunalloyedspiritualfunctioncanneverbeunderstoodbytheresourcesofthearchaeologists,historians,allegorists,philosophers,etc.,ofthisworld.
6. SuchempiricspeculationstamperwiththetranscendentalPersonalityoftheAbsolute.TheybelongtotherealmofnescienceandconstitutetheactivedenialoftheEntityoftheAbsolute.Byindulginginsuchspeculationsourspiritualnatureisdeprivedofitsproperfunction.
7. Conductenjoinedbythevarṇāśramasystemiscalculatedtocounteracttheinherentatheisticaltrendofallworldlyactivitieswhichareunavoidableintheconditionedstate.
8. Activitiesthatarepromptedbytheurgeforsensuousenjoymentcreatethediscordantdiversityofthisworld.Onewhoisaddictedtoworldlyenjoymenthasadeludedwayoflookingateverything.WhensuchapersonisestablishedintheproperactivityofhisunalloyedspiritualnaturetowardshisTranscendentalMaster,theonlyRecipientofallwillingserviceintheeternalworld,thetrueviewofeverythingisrevealedtohisservingvision.Therecanbenoignoranceandmiseryiftheworldisviewedaright.
9. Theurgeforsensuousenjoymentexpressesitselfintheinstitutionsoffamilyandsocietyofworldly-mindedpersons.Theyaretrapsofthedeludingenergy.ButtheseverytrapsareusedasinstrumentsofservicetotheABsolutebytheawakenedsoul.
10. ThehymnsoftheBhāgavataalwaysrevealtheeternalserviceoftheAbsoluteonthehighestplane,identicalwiththePersonalityofŚrīGaurasundara,totheenlightenedsoul....ThelanguageofŚrīmad-Bhāgavatamrevealsitstruemeaningonlytotheenlightenedsoul.Thatmeaningisverydifferentfromwhateventhemostrenownedlinguistsmaysupposeittobeintheirblindempiricvanity.
(TheNatureofTranscendentalVraja-līlā):
11. TheBhāgavatagivesthehighestpositiontotheserviceofŚrīKṛṣṇabythegopīsofVṛndāvana.Initsaccountoftherāsadance,itgivesthecluetothedistinctivenatureoftheservicesofŚrīRādhikāandtheothermilkmaids.
12. ŚrīKṛṣṇaisservedbyŚrīRādhikābyherselfandsimultaneouslybyhermultiplebodilyformsintheshapesoftheresidentsofVraja.Theservicesoftheothermilkmaids,ofNandaandYaśodā,ofŚrīdamaandSudama,andofalltheassociatesandservitorsofKṛṣṇainVraja,arepartandparceloftheserviceofŚrīRādhikā.
13. ŚrīGurudevabelongstothisinnergroupofservitors.HeisthedivinemanifestedentityfordisclosingtheformsandactivitiesofalleternalservitorsofŚrīKṛṣṇa.ThefunctionofŚrīGurudevaisafundamentalfactinthelīlāofVrajawhereŚrīKṛṣṇaisservedastheemporiumofalltherāsas.TheservitorsofVrajaministertothegratificationofthesensesofKṛṣṇaineveryway.ŚrīGurudevaisthedivineexcitingagentoftheservingactivityofVraja.
14. [ThenatureofTranscendentalVrajaLīlāisliabletobemisunderstoodbytheempiricstudyoftheBhāgavata.Thelimitofempiricinferenceisreachedbythespeculationsoftheparokṣamethod.Bytheabandonmentofempiricism,representedbytheaparokṣamethod,theBrahmanandParamātmāconceptionsarerealized.Butthesealsoarenotobjectsofworship.]
15. [Wehavealreadyseenthattheactivityofserviceispossibleonlyontheplaneofadhokṣaja,whichyieldstherealizationoftheMajesticPersonalityoftheAbsoluteasŚrīNārāyaṇa.Aprakṛta-vraja-līlā,thecentraltopicoftheBhāgavataisthehighestformofadhokṣajarealization.]
(TranscendentalandMundaneSexuality):
16. ThedalliancesofŚrīKṛṣṇainVrajahaveacloseresemblancetounconventionalmundaneamour.Sexuality,inallitsforms,isanessentiallyrepulsiveaffaironthemundaneplane.Itis,therefore,impossibletounderstand
howthecorrespondingtranscendentalactivitycanbethemostexquisitelywholesomeserviceoftheAbsolute.
17. Itis,however,possibletobereconciled,tosomeextent,tothetruthofthenarrativeoftheBhāgavataifwearepreparedtoadmitthereasonablenessofthedoctrinethatthemundaneworldistheunwholesomereflectionoftherealmoftheAbsolute,andthatthisworldappearsinascaleofvaluesthatisthereverseofthatwhichobtainsintherealityofwhichithappenstobetheshadow.
18. IntheformofthenarrativeoftheBhāgavata,theTranscendentalVraja-līlāmanifestsitsdescenttotheplaneofourmundanevisioninsymbolicshapesresemblingthoseofthecorrespondingmundaneevents.
19. Ifwearedisposed,foranyreason,tounderestimatethetranscendentalsymbolismofthenarrativeoftheBhāgavata,weareunabletoavoidunfavorableandhastyconclusionsregardingthenatureofthehighest,themostperfectandthemostcharmingformofthelovingserviceoftheDivinitytowhichallotherformsofHisserviceareastheavenuesofapproach.
20. Sexualitysymolizesthehighestattractionandtheacmeofdeliciousnessintranscendentalservice.IntheamorousperformancesofVraja,thesecretsoftheeternallifeareexhibitedintheiruncoveredperfectionintheactivityoftheloveofunalloyedsouls.
21. Wemaynotice,inpassing,certainsignificantdifferencesbetweenŚrīKṛṣṇa'samorousdalliancesandmundanesexactivitywhichshouldpreventanyhastyconclusions:1)InVraja-līlā,ŚrīKṛṣṇaisundertheageofelevenyears;and,2)ThespiritualmilkmaidsneverconceiveandbearchildrentoŚrīKṛṣṇa(thechildrenbornofŚrīKṛṣṇabelongtothelessperfectlīlāofDvaraka).
22. TosupposetheDivinelīlātobeaproductofanthropomorphicspeculationisthegreatestoffense.TheBhāgavtadeclaresthattherealizationofthetruenatureoftheVraja-līlā,inpursuanceoftheśrautamethod,istheonlyremedyforallconditionedsoulsafflictedwiththediseaseofmundanesexuality.
23. Theconventionsofcivilizedsocietyfortheregulationofsexualrelationshipsattaintheirethicalperfectioninthevarṇāśramaarrangement.ThusapersonbelongingtothevarṇāśramasocietycanreadilyappreciatethetransparentmoralpurityoflifeontheplaneofVaikuṇṭhaandAyodhya,
althoughhecannotunderstandtheiresotericnature.Inthoserealms,theGodheadposesastheidealmonogamoushusband.
24. TheethicalrestrictionsofsexrelationshipsthatareimposedatAyodhyabytheformofthemonogamousmarriagearerelaxedatDvarakawheretheABsolutemanifestsHisfullerPersonalityandappearsintheguiseofthepolygamoushusband.
25. TheconventionsofmarriageareabrogatedaltogetherinVṛndāvanawherethesanctityofwedlockbecomessecondaryandafoiltotheamorousexploitsofŚrīKṛṣṇainHisfullestmanifestation.
26. Thespiritualfunctioninitsunalloyedformhasarealcorrespondencetomundaneactivity,withthedistinctionthatitsobjective,modeofactivityandinstrumentalareunalloyedspirit.Thismakestheinconceivabledifferencebetweenthespiritualfunctionandmundaneactivity.ItalsosuppliesakindofexplanationforthefactthatthoseactivitiesinVrajawhichcorrespondtothemostwholesomeperformancesonthemundaneplane,arecomparativelyspeakingtheleastpleasinginthesightofŚrīKṛṣṇa.
(ThePlaneofMundaneEnjoymentandthePlaneofSpiritualService):
27. ThesoleobjectofallspiritualactivityisgratificationofthesensesofŚrīKṛṣṇa.WhenŚrīKṛṣṇaispleased,Hisservitorsexperienceunmixedjoy.Thisisthereverseofwhathappensinthisworld.Activitythatyieldsenjoymenttothepersonindulginginthesamealonepossessesattractiononthemundaneplane.Butsuchselfishpleasureisnevercovetedontheplaneofspiritualservice.
28. Theplaneofmundanesensuousenjoymentistherebysharplydifferentiatedfromthatofspiritualservicewithrespecttothequalityandorientationoftheirrespectiveactivities.Desireformundaneenjoymentispotentially,butuncongenially,inherentinthesoul.Anditcanbecultivatedathisoption.Thepracticeofit,however,leadstotheabeyanceofhistrulynaturalserving
function.
29. Moderncivilizationdoesnotsuspectitsowndegradationinseekingexclusivelyformundaneenjoyment.Themindandbodyofmanhaveanaturalaptitudeforsensuousgratification,andallhisordinarymundaneactivitiesarepracticedforitsrealization.[Thus]few...cangrasp[thefactthat]theunalloyedessenceofthesoulhasanaturalaptitudefortheexclusiveserviceoftheAbsolutewhichisutterlyincompatiblewithmundanesensuousliving.
30. InthetranscendentalserviceoftheAbsolutetheaptitude,form,aswellasingredientsareuncoveredabsolutelywholesomelivingreality.Inthiscompleteuncoveringofthepropernatureofapersonbytheperfectionofhisservingfunction,heisenabledtorealizefullytheabidinginterestsofhisrealentity[orself].SuchunconditionalsubmissiveactivitytowardstheAbsoluteisalsonecessarilyidenticalwiththerealizationoftheperfectfreedomofthesoul,whichexpressesitselfinthehighestformsofhisservingactivity.
PrayojanaorFruit:
1. InthepositionofcompleterealizationoftheactivityoftheuncoveredsoulapersonbecomeseligibleforparticipationintheTranscendentalpastimesorlīlāofŚrīKṛṣṇa....Therealizationofthisall-absorbingloveforŚrīKṛṣṇaistheFRUITorprayojanaoftheeternalspiritualactivitiesofallpuresouls.
2. ŚrīKṛṣṇaisdirectlyservedbyHisplenaryinnerpowerasHisonlyconsort.TheresidentsofVraja,theplaneofthisinnerservice,areextensionsofthefigureoftheplenaryDivinepower.Theyarethedivineparticipantsinthedivinepastimes,asallthoseentitiesdisplaythenatureofthefullservitorshipoftheDivinity.
3. Notsothesoulsofmen,allofwhomaresusceptibletothetemptationsofferedbythedeludingfaceoftheplenarypowerforpreventingtheaccessofthenon-residentsofVrajatothearenaoftheDivinepastimes.We,the
sojournersofthismundaneplane,havebeenthuskeptoutoftheplaneofVrajabythedeludingfaceoftheDivinePower.
4. IndividualsoulswhoarenotpartandparceloftheinnerplenarypowerhavenoautomaticaccesstotheplaneofVraja.TheyarealsolackinginspontaneousloveforŚrīKṛṣṇa.ItispossibleforthemtoattaintotheloveofŚrīKṛṣṇaonlyasacceptedsubservientsoftheinhabitantsofVraja.
5. ThefirstappearanceofthespontaneouslovingaptitudeforŚrīKṛṣṇainanindividualsoulelevateshimtotheconditionofthemadhyam-bhagavataasdistinctfromtheconditionofthemahā-bhagavatawhopossessesloveforŚrīKṛṣṇaintheplenarymeasurewhichmakeshimeligibleforparticipatingasasubservientoftheservitorsofVraja,inthelovingactivitiesofthehighestsphereofservice.
6. Inproportionasthehesitant,reverentialservingdispositionofthemadhyam-bhagavataisgraduallydeveloped,bythepracticeofpureservice,intooneofsubserviencytotheinhabitantsofVrajaintheirunconventionalperformancesofthehighestlovingservicesofŚrīKṛṣṇa,suchhesitationanddistancearesupersededbygrowingconfidenceandproximitytotheObjectofone'shighestlove.Therebythespiritualvisionisperfected,inconformitywiththenaturalcapacityofanindividual,andheisenabledtorealizethefullfunctionofhisspecificspiritualself.
7. Goloka-VṛndāvanaisrealizableinthesymbolicVṛndāvanathatisopentoourviewinthisworldbyallpersonswhoselovehasbeenperfectedbythemercyoftheinhabitantsofTranscendentalVraja,andnototherwise.
8. ThegrossestmisunderstandingofthesubjectoftheVraja-līlāofŚrīKṛṣṇaisinevitableiftheseconsiderationsarenotkeptinview.AllpersonsunderthesinisterinfluenceofthedeludingpowerofNesciencearesubjecttosuchmisunderstandinginoneformoranother.Theyarefatedtoseenothingbutamundanetractofcountryintheterrestrial(Bhauma)Vṛndāvana,andthepracticeofthegossestformsofdebaucheryintheVrajapastimesofŚrīKṛṣṇa.
9. Butthetrueesotericvisionofthemahā-bhagavataisverydifferentfromtherealizationofdeludedhumanity.ItisdescribedinŚrīCaitanya-caritāmṛta,Madhya-līlā,17-55:
WhenŚrīKṛṣṇaCaitanyacatchessightofawood,itappearstoHiminthe
likenessofVṛndāvana;andwhenHelooksatahill,HemistakesitforGovardhana."
THEEND.
Civilizedsocietyfortheregulationofsexualrelationshipsattaintheirethicalperfectioninthevarṇāśramaarrangement.Thusapersonbelongingtothevarṇāśramasocietycanreadilyappreciatethetransparentmoralpurityoflifeontheplane...