From bvml.

org Nomenclature of the Absolute

by Srila Bhaktisiddhanta Saraswati Thakura

Shri Chaitanya Maha rabhu

Shri Krishna Chaitanya, though He came more than four hundred years ago, is present among us when His Words are explained anywhere in this world. His message has little connection with our ordinary ideas. It is something supernatural. It refers to 'transcendence'. There are occasions when many of us also can peep into transcendence, ut most of our messages get contaminated with ideas of a worldly nature. Shri Krishna Chaitanya had no am ition to spea! anything that would facilitate sensuous acti"ities. #rdinary religionists spea! much a out things which we grasp y our senses. $ut Shri Krishna Chaitanya has spo!en to us some transcendental words which, although they ha"e affinity to ordinary ideas and things should not e applied to what we find on the mundane plane. It is necessary first of all to !now His standpoint. He spo!e on de"otional lines. %e"otion is not a mental exploitation in which the words which are used ta!e us to a region which is eyond our sensuous scope. $ut we can see things in that line of de"otion only when its language is an adaptation of what we use in connection with what

we meet with in this world. #n that score we should not e&uate the words meant for transcendence with the same category meant for mundane things. In the first place He has not departed from the ideas and hymns of the 'edas, the Shrutis and the (panishads. He had no am ition to tal! anything not supported y the re"ealed Scriptures. He said that the Transcendental Sound has to come in order to regulate the senses which at present are merely wor!ing to get some fruit for us through our actions) ut whate"er results may come out of our outward acts will e only for our indi"idual purposes) our friends are not profited there y. So some *ealous acti"ities are found among our friends which are concerned with fruiti"e results. The Transcendental Sound regulates the senses which are always trou ling us to secure some riches for oursel"es which are not shared y others, and so we ha"e to expect some hostility from friends and foes as well. $ut He says that the Transcendental Sound Will ring +o"e, an amplitude of lo"e, uniting us with the , solute. Though We are li!ely to e unsteady we should not allow oursel"es to e distur ed y sense-satisfying performances. He says that lo"e is the principal su .ect to e roused up, that lo"e which now lies within us in a dormant condition. We are attracted and deluded y outer features of things which tempt us in a greater or lesser degree and capti"ate our senses. Such things though appearing en.oya le at the moment seem to trou le us in the long run. What we recogni*e is perfect peace and real se"erance from painful sensation. #ur predilection is always for what is pleasing to our senses. There are deluding aspects which often hide from us the sight of the inner face. We should e cautious not to accept what is presented y the senses. The senses re&uire regulation. /"erything is shifting. We can trace nothing here that is permanent in the world. Time changes e"erything. The , solute ne"er changes. This should e reali*ed. We should hear e"erything a out the , solute) otherwise we will confuse Him with ordinary things, with perisha le things. #ur empiric acti"ities will not allow us a permanent standing ground that will not e changed. #ur standpoint of the thirtieth year pro"es false in our fiftieth year. #ur growing experience adds more !nowledge to our stored-up conceptions. These sometimes undergo a change. This con"inces us that what we consider as Truth is really uncertain and as it is meant for the time eing only it will not ser"e us all along. 0an claims a supreme position among the sentient o .ects who ha"e transactions with the worldly phenomena, entertaining the future hope of a continuity of such conditions e"en after the transformation of the present ta ernacle. 1ationalism is associated with man, and according to our needs we entertain hopes of using our discretion in the fittest way as far as possi le. We !now we are dependent on entities without whom our rational acti"ities cannot find real display. %ependence is an insepara le element in us, though our ego is always exercising a power inherent in us for dispelling all discomforts of the mundane atmosphere. We are endowed with senses and the senses ha"e no other predilections than to secure felicities in e"ery transaction. When we ta!e up an indi"idual case, we find that gratification of our senses is the principal characteristic in our person. ,nd this attitude of many among us often promotes a further desire to see! our own gratification from our co-sharers. When we actually put oursel"es in difficulty in search of sensuous pleasures and expect others to help us we should e a le to contri ute towards social harmony y some effort. If we do not desire to encroach upon our friends and co-sharers we cannot li"e, ut the o ligatory social regulations to control our senses dominate our decisions on ci"ic principles. We find oursel"es &uite restricted in our mo"ements, though non-restriction is felt as a desira le factor for happy life. We now depend upon the , solute to guide us to a harmonious solution of this position. The pressure of our needs ma!es us discuss the merits and demerits of the situation in which we are to ta!e cogni*ance of the "ery fountainhead of all phenomenal representations. When we are not satisfied with the conception that this uni"ersal demonstrati"e aspect is a holy shelter to supply our needs, we re"ert to our pre"ious ratiocination for the hidden treasure ehind the exoteric manifestations. $ut the /soteric 2ountain-Head comes up efore our "ision, always setting Himself free from eing handicapped in the phenomenal region. So we are compelled to consider the situation of the /ternal $lissful Knowledge transcending all regions of mental speculations. This #"ersoul claims to incorporate pure uncontaminated souls on His Harmonious 3lane. #ur mental speculations may trou le us y as!ing why the principal Transcendental o .ect should not incorporate an all-per"ading conception of oth nonmatter and matter, the conception of parts and the whole, and the inclusion of the two ends of specification. #n the other hands the "ery mental speculation would lead us to ran! pantheistic speculation where all sorts of phenomenal exclusions are the principal factors. ,s indi"iduation is a necessary element in me, and as I find such indi"idual situations to e the o .ects of our reciprocal acti"ities, and as they are numerous and the "arious

positions, experienced in our present phenomenal range, are found to e rapturous, there should e a uniting tie to cement the positions and we often .ump into impersonation and dissociati"e ideas of relati"ities for a solution. The 3ersonality of the , solute can then only pacify the unsympathetic .ealousy innate in the "iew of mundane persons. This would there y lead to that Highest 0agnitude Who is free from all mundane restrictions of temporary aspects and locations in a particular limited space. ,gain, the phenomenal restricti"e "iews should not e imposed on the 3ersonality of a thoroughly Independent Integer. So the 3ersonality of 4odhead is to e approached instead of eing considered as an accused in the doc! for answering our sensuous inspection. We should allow Him to retain /"erything His #wn. This method of approach is !nown as unalloyed theism. The Supreme +ord Shri Krishna Chaitanya has as!ed all sections of the people of this world not to tamper or mutilate the , solute Truth y their crippled attempts at regulating Him, ut to approach Him with an a solutely clean and sincere heart in which will e re"ealed His #wn 3hase. He can show different 0anifesti"e aspects of His #wn consistent with the eligi ility of the approachers. The Supreme +ord has mercifully disclosed the 5ame of the real o .ect of pure theism as Shri Krishna. The conception of an impersonal 4od, "oid of all attri utes or all possession of different potentialities is included in Shri Krishna, as eing one of His partial 3hases where all sorts of sensuous attri utes are eliminated. What Shri Krishna Chaitanya means y Theism He has demonstrated clearly to the people. We find that He has rought home to us the conception of different sorts of Transcendental and (nalloyed ser"ices that can e rendered to the Supreme , solute Shri Krishna as well as a special feature of ser"ice which was hitherto &uite un!nown to theists. ,nd that special aspect of ser"ice was gi"en y Him to the people e"erywhere. The conception of Theism efore His disclosure was confined to re"erential and lawful principles only. Shri Krishna Chaitanya has taught us that we may approach Shri Krishna with our unconditional ser"ices in all sorts of aspects. ,nd He has shown us the comparati"e excellence of the most confidential relationship etween 4odhead and human souls. (p to His time, we were &uite familiar with the idea of approaching Shri Krishna y our other de"otional principle only. We were simply worshipping Him, lea"ing aside the most attracti"e aspect in rendering our ser"ices to the +ord. We were thin!ing that the ser"ices to the o .ect of our worship should e performed y the upper part of the ody and the lower part of our transcendental eternal ody cannot possi ly offer any accepta le ser"ice to the $elo"ed Whose secondary conception of #mnipotence and #mniscience etc., only were prominent to the theists. We were neglecting that we ha"e got a transcendental entity called 'Soul', howe"er infinitesimal, inside our external frame) or inside our astral ody. So, up to that time we were confounding oursel"es with a philosophy which meant mental speculation only, always restricted y external "iews of the world and a"oiding the cognisance of our unalloyed ego who is meant for rendering eternal ser"ice to the Transcendental # .ect, as the Sentient $eing, I meant the eternal #"er-Soul. So the le"el of Theism that we had reached up to that time was not ele"ated enough and we were denied ser"ice of the +ord in higher aspects, I mean ser"ing 4odhead as our closer and more confidential 2riend, 4odhead as our Son and 4odhead as our Consort. Thus we were !eeping this transitory relationship with only perisha le o .ects here. $ut our Theism should not delimit our "ision and ma!e us ignore the confidential ser"ices which can e offered y a free human soul to Shri Krishna. Hitherto we were not positi"e as regards the 3osition and the /ntity of the #"ersoul, that He alone should e the # .ect of our de"otion in all aspects of Shri Krishna. We find that unless the Supreme , solute Krishna !indly graces us as the willing 1ecipient of our ser"ices, we cannot do for Him all sorts of Confidential ser"ice, and in any other ,spects of Krishna i.e., in 0atsya, Koorma, 'araha, 5risingha, 'amana, 1ama, etc., our re"erential acti"ities are rather limited to a certain extent. Here in this per"erted world we can offer our confidential ser"ices in all the fi"e rasas 6relishing relationship7. Shri Krishna and no other is the Centre, the "ery 2ountain-head of all %i"ine ,spects Whom we could ser"e with all the aspects of our confidential ser"ices. Shri Krishna is ',!hila-1asamritamoorti', that is the 2ountain-head of all 1asas. ,nd we can approach Him in any one of His fi"e different reciprocal aspects. In engaging all our acti"ities in Him y our transcendent soul's ody, we can offer Him our eternal ser"ices in fi"e different aspects) whereas, in other 2orms of the /ntity of 4odhead we are de arred from offering our confidential ser"ice.

2or instance, in the case of 1amachandra, we cannot offer our ser"ices in all the fi"e different aspects. He cannot stand as our Consort, ecause Seeta might pro"e that Her de"oted hus and 1amachandra would e crossing His limits and His ethical 3rinciples, if He did so) and moreo"er Seeta would ne"er allow any other soul the pri"ilege of rendering that sort of ser"ice to 1amachandra. We find the est example in the case of the %anda!aranya 1ishis who approached 1amachandra) 1amachandra would not accept them ecause they had male forms and He was de"oted to only one wife) in other words, for fear of "iolating ethical principles He could not accept that sort of ser"ice from them. 1amachandra could accept the ser"ices of His su .ects, could accept the ser"ices of His ser"ant ,n.aneya, could accept the ser"ices of +a!shmana and the ser"ice of others in some aspect other than consorthood) whereas Shri Krishna is eternally lo"a le and can "ery easily e called the $ahu-'alla ha. He can accommodate hundreds of His dependents as His consorts whereas 1amachandra can welcome only four dependents, I mean, His parents, His rother-friends, His ser"ants and the neutral su .ects of His 1ealm who render unalloyed ser"ice to 1amachandra. ,ll others, except Seeta, are de arred from offering any confidential ser"ices to 1amachandra in the capacity of consorts. $ut in Shri Krishna, we find that there is no such restriction. /"ery soul can offer all sorts of unalloyed ser"ices to Shri Krishna. 0oreo"er we find that Shri Krishna welcomes e"ery ody. He does not deny anyone. Though He does not allow any ody to !eep that sort of mundane relationship among His temporary pseudo-ser"ants, He admits e"ery ser"ant if he has got such capacity to approach Him in any of the loftiest moods and positions. Shri Krishna Himself would always wish His de"otees to accept Him as the Consort. 5o souls are hindered from ma!ing progress towards the confidential ser"ices to the #"er-soul in that capacity pro"ided the +ord is con"inced that, eing e"er su ser"ient to His 3redominated Counter-Whole, they can offer that sort of ser"ice to Him. So Shri Krishna ne"er chec!s any sort of confidential ser"ices that we in our unconditioned stage are ent upon offering Him. The thing is that, in His other aspects we are arred from offering such ser"ices as are not accepta le to Him ecause we do confine oursel"es in alloyed mentality or in mental speculations. If we gi"e up worshipping with our mental speculations, if our independent soul can ha"e a wider and larger scope, we can easily approach that transcendental $eing with all our earnest and sincere endea"our. He does not deny any ody, neither does He allow any ody to !eep that sort of engagement which is meant for some other ,spects of Him, inasmuch as He is the #ne Who is e"er engrossing our soul. So we should scrutinise most minutely whether we should at all utilise and engage some lim s for our personal enefits and some portion of our transcendental ody for 4odhead8 $ut the real truth is that all our engagements - the whole of our occupation - may e engaged for Shri Krishna, whereas in other ,spects of 4odhead we do not ha"e the rarest fortune of performing all these things in the est way possi le. Shri Krishna Chaitanya has not taught us any anthropomorphic idea. #rdinary people might thin! that they may indulge in this sort of carrying ideas of this world produced y 5ature to that Transcendental 1ealm, ut such anthropomorphic ideas are ne"er en.oined or entertained y Shri Krishna Chaitanya. ,ll that we must !now is that 4odhead is the 2ull, Complete and 3erfect $eing and that He should in His 3erson ha"e no partial and crippled aspects. We must not e thin!ing that all that we ha"e here in this world with us - all that might e feasi le or practica le and ethical here - we should carry along with us to a region where such imperfect ac&uisitions are not wanted. We ha"e no such am ition. Shri Krishna Chaitanya told us that self-determination is first of all necessary) otherwise we would e confusing the mind with the soul. 0ind is &uite different from the soul. The thing is that mind is the conductor of the 3hysical World. 0ind gets the impression of nature through the medium of senses and through the wor!ing of our ody, that is through the former's inter-mingling with external things which are made of matter. Though we are used to meddle with those things yet when we ta!e theism for our consideration, that is when we en&uire what the actual 2igure of 4odhead is, we find in the Chatushlo!i $haga"atam that the , solute 2ountainhead said to $rahma, the Creator9 :If I am to estow 0y mercy on any ody, I must expose 0yself to him fully. 3ersons who ha"e wrong aspirations and speculations of mind will e de arred from ha"ing any uno scured perception of the actual Si*e, the 2igure and the Colour that I ha"e. They will e simply missing 0e if I do not confer on them 0y mercy:. So Shri Krishna Chaitanya has disparaged all mundane thin!ers who are usy with

high-class philosophies or are stic!ing to their mundane ethical principles, as well as those persons who are engaged in their altruistic enterprises. In su stance howe"er we find in our ,charya's writings9 :5o ody should misconstrue that we are tal!ing of a wholly different # .ect Who is not 1amachandra when we tal! of Shri Krishna. $y the tal! of Shri Krishna we do not mean that we are differentiating Shri Krishna from Shri 1amachandra. Shri 1amachandra and Shri Krishna are not su stantially different # .ects. They are identical. $ut as we find in this per"erted region that one man considers himself as the father of some ody or the son of some ody or the physician of some ody, similarly in Transcendental 1ealm also we find manifold ,spects of the same , solute. So let no ody imagine that we are tal!ing of wholly different o .ects when we mention the ,"atars. 'asude"a is the same as +a!shmi-5arayana9 +a!shmi-5arayana is identical with Seeta-1ama. Seeta-1ama is the same as Krishna. We do not find any differences among Them. There should not e any contro"ersy in this matter, and there cannot e any scope to draw distinction etween Shri Krishna and Shri 1ama sa"e in the planes of respecti"e 1asas. We want to appreciate the respecti"e positions of the #ne , solute. We ha"e no am ition to shift our position. $ut we are to do e"erything for the confidential ser"ices of the #"ersoul) and this is safe too. We find a particular worship ut we find that all our acti"ities are not engaged hundred percent in 1amachandra. We find another particular worship and in this worship a part of our acti"ities may e !ept apart for our selfish personal use, and only some portion of our acti"ities may go to that "ery adora le o .ect. Such worship is not perfectly disinterested. We often find that a man claims himself to e the master of se"eral dependent things here elie"ing this - 'I ha"e got many ser"ants', 'I ha"e got a ig estate', 'I ha"e great learning' and so forth. If one is inclined to confine oneself to a particular ,spect, then it would e rather incompati le with human nature, as he will ha"e nothing to do with the other ,spects of the same # .ect. We need not !eep anything for our engagement eyond the , solute) otherwise we must go under some other name than that of '%e"otees'. 2or instance, if we ser"e a horse, we would e called a 'groom', if we treat others with medicine, we would e called a physician. These are different denominations we ha"e here. $ut these designations are meant for indi"idual eings li!e us, and we are often found engaged in "arious o .ects other than the , solute. Shri Krishna is the 2ountain-head of all these manifestations. Therefore, there must not e any such gross ethical idea that He should e crippled or restricted to recei"e some particular sort of ser"ice only. We must not e doing so. We are to approach the Whole $eing the one /ntire , solute, the "ery 2ountainhead. He is Satchidananda ',!hilarasarita-moorty' and cannot e disli!ed y any perfectly healthy thought. We should not associate oursel"es with some other form which may gi"e us self-centered happiness merely. That sort of engagement would e rather detrimental to our 2inal Cause or 4oal. We find that the 2ountainhead is possessed of all &ualifications with all sorts of aspects) ut a particular shape may often e seen in our engagements. So Shri Krishna Chaitanya has explained and shown to us the Whole # .ect. ,nd if we resol"e that we are simply to follow Him, we shall then e called higher theists. That theism cannot e restricted and found in a particular aspect only, .ust as we find in this world. If we can get rid of all our mental speculations, we would e relie"ed of this mundane conception of the uni"erse with the help of the medium of Transcendental Words. If we confound them with similar words of the mundane lexicon we would e erring) ecause we cannot at one and the same time use ,ll-per"ading Transcendental expressions fully for earthly purposes. The Transcendental Word, Sound, or Concept is identical with that 4reat 3ersonal , solute or the 2ountainhead. We would e !nown to ha"e ad"anced well in our theistic aspiration for that 2ullest 2orm, if only the awful and ma.estic attri utes other than ,ll- lissful-ness or ,ll-ecstatic $eauty were ta!en out from that #ne Integer. So when we approach Shri Krishna we find that all sorts of ,spects are fully in Him and we can offer all sorts of confidential ser"ices to Him with our transcendental and eternal ody. We can offer oursel"es with all the closest intimacy to Him in all ways.

We must not thin! that restricting oursel"es in a particular aspect only, would entail a &uarrel with some one else dealing with some other school of thought or philosophy or some other religious contro"ersies) there can e little scope for that since our whole-time attention, hundred percent, should e de"oted to Him and His Counter-Whole. This is the general outline of the Supreme +ord Shri Krishna Chaitanya's Teachings. +ord Krishna Chaitanya is the com ined personality of the predominating and predominated 0oieties of the , solute. We, indi"idual souls, are endowed with a mixed aptitude. #ur consciousness possesses a two-fold potentiality. It ta!es cognisance of the material categories. It is open to the influence of the spiritual as distinguished from the mundane. +ord Chaitanya is our only support and the source of our animation. He is the only # .ect of our worship. ,s a matter of fact e"ery acti"ity of ours owes its possi ility and existence to His initiati"e and wor!s as a corollary of his acti"ities. +ord Chaitanya displays the pastime of see!ing Himself. ,ll through His 0anifestation He is found most anxiously de"oted to the exclusi"e &uest of the , solute 4odhead, His predominating 0oiety, "i*., Krishna. We, His eternal proteges, are conditioned to follow His lead in this matter. If we do so we shall e doing the right thing. $y doing so we would o tain the !nowledge of the realm of the , solute. We would no longer ha"e to remain penned within the narrow material scope of three dimensions. $ut we are hampered y our mixed aptitude. We ha"e the option of meddling with the material as well as the spiritual. ,s soon as we indulge this mixed aptitude y mista!ing it to e our real function we are o structed y the process. We find oursel"es forth-with su .ected more or less to the handicaps of insurmounta le dis&ualifications. These dis&ualifications ha"e een analysed and classified into four groups. They are lia ilities to 6;7 lunder 6<7 inad"ertence, 6=7 deception and 6>7 grossness of the senses. These are "ery serious defects. They ma!e it impossi le for us to o tain e"en a glimpse of the transcendental. Hence there arises the imperati"e necessity of see!ing the help of those who are free from those defects. #ur present sense-function does not gi"e us any !nowledge of the whole Truth. #n the contrary it always !eeps us away from the 2ull, the /ternal, the $lissful. We are pre"ented from all access to uninterrupted existence, uninterrupted !nowledge and uninterrupted liss. These constitute the 1eality to e gained y the exercise of our present facilities. We o tain instead the so-called !nowledge of the things of this world. We percei"e only matter. We can imagine the condition of material negation. $ut neither of these is the 1eality proper. We cannot a"oid the consideration of distinctions. $ut it is not possi le to entartain ?sic@ any proposition regarding distincti"e entities except under the operation of the four-fold defects mentioned a o"e. It is, howe"er, incum ent on us to try to e perfectly free from those defects. The method ased on sense-experience is useless for this end. It can ne"er free us from those defects. Those who li"e on the resources of the mind express themsel"es in language. The "oca ulary used y them is more or less defecti"e and mutually conflicting. The experience of the moment is different from true experience. We try to gain admission in the realm of true experience. We desire to ma!e progress in such experience. It is our purpose there y to gain the lo"e of the 1eal /ntity. This is the supreme goal. We are now interested in the ac&uisition of all !inds of worldly facilities. We find it useful to study those sciences that deal with o .ects that we wish to ac&uire. $ut we need not remain confined to such in"estigation. We are fit to e attracted also y the science of supermundane reality. We are attracted y #ne who is /xistence, Knowledge and $liss. He attracts us in different degrees. He has gi"en us the fitness to e attracted in different measures. We are su .ect to His attraction. We can endea"our to attain to realisation of the science of reality to the extent of His attraction. There are many persons who are not exclusi"ely engrossed in the ac&uisition of worldly facilities. 0any wish to progress in the direction of the supreme function, the supreme facility, the supreme o .ect of desire, the supreme position which frees us from all illusion. %ifferent persons try to do so in different degrees. The language of a person is affected y the progress that he ma!es. It progresses towards the spiritual realm in the proportion of his ad"ance. Soch ?sic@ a person can respond to &uestions regarding the supreme goal in the proper spirit. We formulated a num er of &uestions on the su .ect. We approached those persons who are spiritually inclined with those &uestions. We hoped for reasona le response from them. 3ersons who are possessed of mixed aptitude are always su .ect to the fourfold defects. Such is the condition of all those persons who set store y worldly facility. The &uest after Krishna is free from the fourfold defect. 3ersons

with the mixed aptitude can !now nothing of such &uest. We also !now this. $ut we ne"ertheless cherish the inclination to approach them. We want to e enlightened in our &uest of the truth y the positi"e as well as negati"e method. We had sought this contact with the spiritually inclined as we !now that we shall e gainers y such contact. Such contact helps in our &uest of Krishna which is ased on the analytic and synthetic methods. It is our greatest desire to succeed in the &uest. We !now that such procedure has also its difficulties. The mixed aptitude is really opposed to the &uest of the truth. It is opposed to a solute emancipation, to the supreme function, the supreme need and the supreme goal. Its nature as well as its language is e&ually opposed to the &uest of the truth. They are found to try to affle our purpose. We !now this. We also !new that all this notwithstanding, there is no o .ection to see! contact with an entity that is so hostile to our purpose. He intended to accept that portion from it which is our due. There are non-spiritual 3uranas, non-spiritual 3ancharatras and non-spiritual philosophical systems and nonspiritual %arshana Shastras. ,ll these are full of "arieties of in.unctions in the midst of narrati"es of useful and harmful acti"ities. $ut they also contain much instruction for the propagation of real good and suppression of e"il. The great sages of old times also studied those wor!s. They were not there y pre"ented from attaining the o .ect of their desire. We ha"e felt assured y the !nowledge of this fact. #ur purpose is to search for Krishna. We ha"e to consider in this connection two su .ects, "i*., 6;7 'Krishna' and 6<7 'His Search'. The word 'Krishna' has an ordinary meaning which is intelligi le to all of us. This meaning is supported y History and the conditioned intellect of man. This meaning lea"es us ignorant of the truth. We shall not accept this meaning. #n the contrary we shall !now the real, indi"isi le Truth Himself. There is a meaning which can enlighten us regarding the Truth. The ordinary meaning of the word 'Krishna' is an entity which is different from Krishna. It is something that is en"eloped y the deluding energy of Krishna. It is an o .ect which is comprehensi le to the other gross senses esides the ear. It is a product of our sensuous perception. We shall not defile the word Krishna y accepting this meaning. ,ll the different languages deri"ed from $rahmi, Kharausti, Shan!i and 3us!arasadi, etc. are the sources of the !nowledge which men ha"e gained through the senses of these words. They are guided y the secondary meaning. They are more or less different to the primary meaning of those words. Such desire to attain any "isi le o .ect of this world y means of such words should e considered as opposed to the supreme goal. There are different words in the different languages to signify the real Truth. These words are the products of intellectual speculation. They point to the Truth. $ut all those terms are su .ect to !nowledge gained through the senses. Therefore they are entities limited y three dimensions. 5one of those terms can attain to the le"el of the transcendental entity. The word 'Krishna' points to the real Truth. The real truth is not identical with the secondary meaning Himself. The word Krishna is not used to con"ey any allegorical sense. The word 'Krishna' uttered y the soul desirous of the supreme goal cannot accommodate the meaning that is producti"e of ignorance. The meaning or words is narrowed y the eye, the nose, the tongue, the s!in and the mind. This narrow meaning expresses other than $rahman 6the great undefined nourishing 3rinciple7, 3aramatma 6the supreme Soul7 or $haga"an 6the supreme 3erson possessed of all power7. The word :Krishna: points to no such narrow meaning. Such words as 'adho!sha.a' 6transcendental7 apra!rita 6non-mundane7 and atindriya 6supersensuous7 etc., are the products of negati"e speculation. $y their means it is possi le to draw a picture that exists only in the imagination of man. Such performances are different from the real Truth. They retain the power of producing ignorance, which ma!es them different from the Truth. The adulterated &uality of physical space affects such words. They are here y separated from the real /ntity. They contri ute to the ela oration of that entity y the conceptions of the relati"e and the numerical. The $rihadaranya!a spea!s of addition, su traction, multiplication and di"ision of the complete whole. $ut those processes do not destroy the unity of the whole. ,ll di"ersity exists y the di"isions of o .ect and su .ect. 0ental speculation is ased on preference for a sence of all distinction. 0ental speculation fulfills its purpose y this distincti"e achie"ement. There is no possi ility of the

elimination of the triple limiting en"elope y its means. The truth of the %i"inity has His existence in the indi"isi le cogniti"e principle. Therefore he does not o struct the enlightening process of words. The modes of in"estigation represented y the schools that worship 1udra and $rahma respecti"ely, express a gross !ind of difference from the mode of the 'aishna"as. Such procedure is o structi"e of indi"isi le !nowledge. It is necessary to consider these speculations with thoroughness and with a dispassionate mind. If we do not do so there will arise a "ariety of o stacles, in regard to o .ect of meditation, the meditator and the process of meditation. It is necessary to try to remo"e these o stacles. It is necessary to get rid of them permanently. It is not reasona le to depend on eclipsed !nowledge for the purpose of temporary relief. The sun mo"es in the course in space in due order of time. If the sun is worshipped the o .ect of our worship is an o stacle to our indi"isi le !nowledge. It is not possi le to ac&uaint a person with the nature of the word 'Krishna' y means of language that is conditioned y the triple &uality of the phenomenal world. The 5ame Krishna is identical with the possessor of the 5ame, the word Krishna is identical with the o .ect expressed y the same. Aet the two are also inconcei"a ly distinct from one another. It is necessary to e a le to realise the true nature of this inconcei"a le simultaneous difference and non-difference. Till we are in a position to realise it, our wea! speculation can ne"er ena le us to understand the distincti"eness of the inconcei"a le. The word '&uest' signifies a mo"ement which finally merges into the significance of progressi"e realisation. Till then the o .ect of '&uest' is allowed to drift away on the tide of unchec!ed imagination. It does not ecome a"aila le for the practice of the process of real &uest. It is necessary for attaining such apprehension that the see!er of the Truth feels himself under His protection. When this is so the process of &uest no longer goes astray from indi"isi le !nowledge who is 'asude"a. Then also the process of &uest loses its difference from the acti"ity of realisation. The process of &uest in"ol"es the clear apprehension of relationship with the o .ect of search. It is this which in the su se&uent stage ecomes !nown as $ha!ti of the stage of endea"our. It is $ha!ti which supplies us with the clue to the lo"e of Hari. +o"e of Hari is the complete, constant and exclusi"e acti"ity of realisation. +o"e of Hari is realised as the one thing needful. There are many o stacles in the way of the search of the Truth. Those o stacles ser"e to eclipse the real nature of the seer of the truth, of the search, and of the o .ect of search. It is the enlightening potency of words which alone is a le to destroy all those o stacles. Therefore it is only when the ephemeral manifestation of the deluding potency of words is resol"ed into their enlightening function that it does not allow the indi"idual soul to ecome se"ered from the indi"isi le !nowledge, the supremely true /ntity. It also does not promote the per"ersion of the oneness of the cogniti"e principle. #n the contrary it tears up y the root the lunder of the speculati"e theory of undifferentiated cognition. Shri Chaitanyade"a is this one-ness of the su .ect and o .ect of the indi"isi le !nowledge. 5ityananda is the manifestation of this oneness. He is the manifesting aspect of the indi"isi le !nowledge Himself. These two are li!e the Sun and the 0oon. They re"eal the cogniti"e potency of the spiritual soul. $ha!ti estows the &uality of oneness and lo"e of Krishna. These two potencies of estowing oneness and producing the pleasure of the indi"isi le !nowledge are located in Shri Chaitanya. In this world we construct "arious structures y means of our cogniti"e and acti"e sense-organs. ,mong these sense-organs the organ of speech is the parent of the hearing of sound. The organ of speech may not e wholly esta lished in the line of the heard transcendental Sound. In such a case there will appear conflict with the heard %i"ine Sound, which leads astray the other four senses. This is to e distinguished from words free from all limitation which remo"e the o structi"e filth that loc!s the path of the auricular ca"ity. It dissipates the limited perceptual word. $y such operation the path of transcendental hearing is not pre.udicially affected. There is a tenfold process of rectifying the defects of the physical ody produced y semen in the mother's wom . This satisfies the speculati"e function of the mind. $y such purifactory process our sensuous !nowledge is enriched. It may produce indifference to indi"isi le transcendental !nowledge. In such a case it mista!es entities possessing relationship with 4odhead for things of this phenomenal world. (nder such misapprehension it may renounce such entities y the deluding power of the real entity leading them away from the truth and ma!ing them place more reliance upon the nonspiritual reflection of the realm of true cognition. In the demonstration of teaching, there are two parties, "i*., the 'teacher' and the 'taught'. We find a reciprocal relation etween the aforesaid two. The position of the taught has a special signifinance ?sic@ in that he has to pay

his attention to the words and o ser"e the deeds of the teacher as well as percei"e the true goal of his attempts. If he is found to e negligent to recei"e anything from the teacher, he will simply miss the real earings of the taught. His function as a recipient would "ary according to the nature, capacity and degree of whole-hearted attention. When his nature is under consideration we find that he must own himself as a follower of an ele"ationist or a sal"ationist or a de"otee. $y a"ailing himself of the teachings he is expected to ma!e up for his inade&uacies y rectifying this wrong notions and assimilating the essence of the !nowledge he is going to recei"e. He can regulate his mentality y any addition to or deduction from his store of intuition. The teachings of a teacher are, therefore, meant for enriching, regulating and in"iting the impulse of reception of the taught in order to ena le the latter to ma!e further progress. If he has an irre"erent mood, he will pro"e himself to e a callous and non-suscepti le agent. If he pro"es himself &uite worthy of recei"ing the teachings and enriching himself, he would e deemed fit for underta!ing further mental training. $ut some amount of diffidence may hamper him in his putiful ?sic@ ad"ance. The theme of teaching has different phases. The teaching that merely ele"ates the mental power of the audience will no dou t differ from that which see!s to lift us a o"e the phenomenal existence y the process of meditation and sha!es off the three mundane positions of the o ser"er, o ser"ation and o ser"ed. The de"otional teachings need not follow any of the two methods that ha"e "ictimised oth ele"ationists and sal"ationists. So the teachings of a de"otee should neither help any aspiration of these two classes nor ad"ocate their cause. %e"otional teaching has already disclosed the fact that any !nowledge secured from finite o .ects could not possi ly lead to the , solute position in a realm where no temporal phenomena are seen to e wor!ing. Such dealing with the existence of a field of fourth to infinate demensions ?sic@ should not e restricted to e rought under intramundane speculations. %e"otional teaching ne"er su scri es to the policy of altruistic misapprehension for li"ing peacefully in a plane of shifting phenomena. The de"otional method does not, howe"er, de"iate at all from altruism when it shows a transcendental temperament of the cognisance of the , solute. The altruistic "iews of pedants of the atheistic school cannot protect the futile predicament of intra-sentient eings who are "ery usy to show their predominating influence o"er de"otional thought. %e"otional teaching should ne"er confine its theme to the restricted hori*on of ele"ationists and so-called transcendentalists who are am itious to restrict their acti"ities in e"ery way y annihilating their egoistic intra-mundane attempts. ,s regards the position of a true teacher we ha"e o ser"ed that he is ne"er expected to e the possessor of mere mental speculations concerned with phenomena or noumena. The teacher should e unpre.udiced and should not e challenged for any seeming fault of his in thought, word or deed. The teacher of some particular department of phenomena or noumena should ne"er e recognised as participating in any teaching of transcendental o ser"ation. The unpre.udiced nature of a true preceptor who has no other function ut to remain eternally under the anner of the , solute is to impart the e"er-existing unsha!y position of the , solute !nowledge enriched with /"er-$lissful enthusiasm. The ,ll-$lissful /"er-/xisting , solute has emanated the rays of !nowledge which can disclose the true transcendental position of the 2ountain-head. So the taught should in"o!e Him to delegate such power to him in order to ena le his progressi"e march in the region of the , solute 3ersonality where the significance of the 2irst 3erson has preponderance o"er the transcendental manifestations of Infinitude. The 2ountainhead of Infinitude, the 2ountainhead of Infinite Wealths, "i*., ,ll-0a.esty, ,ll-3rowess, ,ll-4odness, ,ll-$eauty, ,ll-Knowledge and ,ll-%issociations with flesh and mind, grants the prayers of different actors on this stage of the world who ta!e initiati"e in the temporal region of space and time. The personality of 4odhead has awarded full facility to them in their so.ourn of limited !nowledge in proportion to their amount of !nowledge, eligi ility and praying capacity. When we turn to the "arious acti"ities of see!ers of different limited treasures, we o ser"e that those prayermongers who want to do"e-tail themsel"es with the o .ect of their prayer are also endowed in proportion to their capacity for ena ling them to disco"er such partial manifestation of the 3ersonal , solute. So our much-co"eted treasures will store for us our respecti"e goals in proportion to our ac&uisitions. $ut a true de"otee is not satisfied with ha"ing the oons from an empiricist whose impo"erished !nowledge is found to see! for the satisfaction of personal selfish wants merely. ,nd those who are content to pose their location in Infinity are found to ener"ate themsel"es in a fren*ied mood, while a de"otee is always found to disappro"e of their intoxicated demeanour in

engaging themsel"es in the futile chase of temporal soap u de"otee li!e that in an ele"ationist or a sal"ationist.

les. So we do not find any fren*ied disposition in a

The essential de"otional acti"ities of an unalloyed soul ecome entirely nugatory in the mentalities of atheists and are often enshrouded with the intellectual acti"ities of agnostics and sceptics, as the latter are always found to hinge their flexi ilities of speculation on their imperfect and restricted sensuous !nowledge only. , true de"otee can e a le to see easily the alloyed acti"ities or the so-called !nowledge which passes y the name of nescience helping its "ictims in their march towards a fa ricated manifestation of a temporal plane !nown as 'paradise'. This may e termed the second group where the fren*ied ignorance of the aforesaid group is eliminated. 5ext when we come to examine the third group who are trying to dismiss all intra-mundane thoughts they are seen as located in a peculiarly hallucinating non-manifestati"e sphere of their self and we may undou tedly say that this is a selfdeception tantamount to an ,lnascarian disposition. The owner of the astral and physical odies has een, y the a use of his free-will, o ligated to remain in a sleeping condition when he has delegated his powers, during his conspicuous acti"ities in the mundane world, to the two different co"ers which claim to e owned y him. , true de"otee ne"er su mits to any high-sounding reasonings of /le"ationists or Sal"ationists when he is truly realising his own self as a conciliatory ancillary fragment of a particular manifesting /nergy, the position of which is on the geometrical line etween the mundane phenomena and the transcendental manifestations. So a de"otee is not expected to indulge in the method of the so-called speculati"e philosophers of the world. The oft-disfigured su lime "iews and the eternal theme of the 'edanta do not go to pro"e any hallucinati"e imposition of different sexological &uestions to e associated with the /"er-/xisting $lissful Knowledge. 5o "ariety of the !nowledge of 2initude must intoxicate and cripple the transcendental march of the presumptuous owner of this world of three dimensions. Whene"er any inclination is o ser"ed in a so.ourner for a conception of the , solute, these sexological &uestions chec! his acti"ities, ut when his acti"ities are scrutinised they are found to e in a particular cham er of a neuter aspect or a male or female aspect of that # .ect. The 3ersonality of ?sic@ the , solute /cstatic Knowledge can only e had if the true discernment of the real self sha!es off y his free will all finite temporal conceptions. $eing fully empowered through the mercy of the ,ll-$lissful, the owner of all intra-mundane speculations can easily sha!e off the chains of the ha it of measuring transforma le things. ,n unalloyed soul can only get rid of his deluding conceptions of physico-mental shields. The eternal de"otee is emancipated from non-realistic ideas y the causeless help of the , solute, or in other words, is set free y his lo"e for the latter. 5o clutches or prisoner's restrictions should e imposed on him li!e those that are necessary to e put on /le"ationists and Sal"ationists. He has now got the unconditional mercy from the Supreme 2ountainhead and he need not e compelled to e classed as a prisoner of the physico-mental. So Shri Krishna Chaitanya has disclosed the Transcendental 0anifestation which can e approached only y a theist who is confident of his realisation of the /"er-/xisting /cstatic , solute Transcendent, as he has a solutely no reliance on the seeming acti"ities of a temporal mundane o ser"er, o ser"ation and o ser"ed. The theist can then approach Shri Krishna as ,r.una did when the latter played his part in the 4reat 0aha harata War. The ele"ationist and sal"ationist warriors had een com ating with their physical and mental powers in order to predominate o"er each other. $ut the Song of Shri Krishna relie"ed them from all such gross and su tle underta!ings. The War of the 0aha harata has shown us the contending positions of physical and mental heroes usily engaged in this region of mundane speculations. The 0aha harata has disclosed the fact of different positions of ele"ationists and sal"ationists, "i*., their positions, deeds, and their final goals. We ha"e got the true comparati"e idea in the literary expression of the word :/xcellent: i.e., one who has excelled all the rest of the mem ers generally of his community. There can e no &uestion when the final result is designated y the word :excellent:. We need not again put that to a contro"ersy. , transcendental harmonising plane would tell us, through transcendental Sounds, that the manifestations in the regions of three dimensions are not to e confused with those in the 0anifesti"e 1egion of Shri 'ai!untha which in the pream le cannot welcome any challenge of an empiricist when the region itself is endowed with spirit and not with deformed and muta le

matter. So, as de"otees we ha"e no discussion with an empiricist or a challenger in a mundane measurement, and the position of a de"otee need not, therefore, e degraded to the position of an ele"ationist or a sal"ationist. When we finish the perusal of the 0aha harata which includes the :0o!shadharma:, :Sanatsu.atiyam: and the :$haga"at 4ita:, we can safely e entrusted with dealing with the transcendental oo! which is re"ered y oth $haga"atas and Sattwata 3ancharatri!as. The est scripture of the $haga"atas 6de"otees7 is the $haga"atam which is a narrati"e offered y Shri Suta 4oswami to Shri Shauna!a and a legion of sages who sat for such a "alua le teaching in 5aimisaranya. The present $oo! of Shrimad $haga"atam has incorporated all true 3ancharatri!a "iews and is !nown as the true commentary of the ,phorisms of $adarayana that go on to show the connecting lin! and consistency of apparently conflicting 0antras of the 'edas. The physical aspect of the 'edas would lead people to ase their exploits upon the 3hysico-mental endowments of the 'edas ut not upon the permanent and unalloyed !nowledge of the , solute. In order to gi"e men relief from the clutches of physico-mental exploiters some impersonalists ha"e .umped into the pacification of mundane meddlings which the $haga"atam does not ad"ocate. We see therefore that $haga"atas incorporate all 3ancharatri!as. The supreme +ord Shri Krishna Chaitanya has encouraged His followers to learn $haga"atam in an unalloyed mood. Though the /xcellent Teachings of the 2ull 0anifested Transcendent , solute ha"e een narrated through the medium of words, still a de"otee may often engage himself in the outward manifestations which might e dissuading agents for entangling him in the temporal world. So the seeming realisation of ,rcha 6Transcendental Image7 of the Icongraphised Transcendentalism need not etray a real 'sadha!a') nor should the sym olised Transcendental words ring the same into a contro"ersial position. The most important and crucial point of the Shrutis has een ignored y the Impersonalists. So they could not ma!e any progress when they impirically perused and interpreted the 0antras of the 'edas. The Super-/xcellent Teacher y His Super-/xcellent Teachings has gi"en the est and greatest facilities to His disciples who will, in no time, turn out to e ser"ing ,gents of the Super-/xcelent, ?sic@ Transcendental Teacher, Who is Himself identical with the concept of the Supreme 4odhead. $y the word :Super-/xcellent: the graduation in the Transcendental 1egion has een found to reach the climax. In the con"ersation of 1amananda and the Supreme +ord, we find the 3redominated ,spect of the Transcendental , solute was gi"ing replies to the interrogatories of the Supreme +ord. The true comparati"e studies of the different positions of de"otees could only e made y su mitting unconditionally our ownership of intellectual and physical store to the "ery 2ountain-head. We shall then e classed as occupying different stages of de"otion. We shall then find that the song of Shri Krishna Ae Aathaa 0aim 3rapadante ?;@ could not e mutilated y our mandane ?sic@ speculationists in their degraded unethical "iews of approaching Him. We are told of fi"e different 1asas y the erudite professors of ,esthetics in our perusal of Transcendental literature y our spiritual senses which ha"e no am ition whatsoe"er to meddle with mundane reciprocal situations. The Transcendental Supreme 2ountainhead of , solute Knowledge - Shri Krishna Chaitanya - has disclosed the different moods of predominating :1asamaya: and predominated :1asi!as:. So the Transcendental Super-/xcellence of His Teachings would ne"er e a"aila le to mundane sages or impersonalists until they a solutely su mit to the ending exhortation of the Supreme +ord Shri Krishna in the 4ita. ?<@ In courting, therefore, the +o"e of Shri Krishna Chaitanya we must not e usy with e&uipping oursel"es with trou lesome ac&uisitions of imperfect manifestations, ut simply undergo an operation to remo"e our cataract y the eneficial spi!e of all His good Teachings. We need not e trou ling oursel"es with the physical en&uiries in order to ena le oursel"es to indulge in ,nthropomorphism or to ha"e recourse to ,potheosis. The unconditional surrender to Shri Krishna or Shri Krishna Chaitanya and to His true functioning of our handicapped organs of senses and ena le us to scrutinise the aspects of the different su .ects of our !nowledge. ,s true and sincere de"otees our spiritual culture would ne"er allow us to indulge in our mental acti"ities as we do in /conomics, History, 4eography, Chemistry, 3hysics, Inconagraphy, ,rchaeology, Chiromancy and 3almistry, different ranches of the 'edas, altruism, utilitarianism and other allied su .ects. It we ta!e any one or the whole group of

the a o"e su .ects for examining Shri Krishna Chaitanya, all our la our would e fruitless and ta!e us not an inch nearer to the Supreme +ord. It is Transcendental finite ego to approach the Transcendental $lissful Infinite. We should e ready to recei"e the Transcendental Sounds instead of the mundane sounds that are found in the +exicons. #rdinary sound is examined y the other senses also. We reser"e the right of examining e"ery mundane sound that enters our ear with the aid of the four other senses. If the latter do not admit its "alidity, it is summarily re.ected. These senses are not fit to scrutini*e the "alidity of Transcendental Sounds. #ur pre"ious experience will show which sounds should e examined. If they aim at anything of this world, we should ha"e e"ery opportunity of examining them y our other senses. #ur pre"ious experience will decide whether they are to e welcomed. $ut when the Transcendental Sound ma!es His appearance, we must not put oursel"es into the challenging mood and suppose that there is any other face. The two sounds are &uite distinct from one another. The mundane sound is meant for entities which ha"e figure, odour, taste, etc. Heat, for example can e percei"ed y the sound produced. $ut it is the seeming feature which need not tally with the actual sn stratum. ?sic@ So, there is a distinct difference etween the two sounds. ,ll Transcendental Sounds go to show #ne # .ect, the , solute. Where"er there is any de"iation, that is lia le to "anish. , solute Sound has got His peculiar phase and should e welcomed at all costs. We are "itally interested in that thing. The "ery description of Transcendental Sound will tell us that the Sound is identical with the # .ect, Bualities and ,cti"ities and is entirely distinct from 0undane sounds and that the Transcendental Sound is e&uipped with all cogent potencies that will regulate all other senses. 0undane sound is in"igorating to the senses and ena les us to come in contact with the world. When our attempt is for the , solute, we run no ris!. When we want the sound to come to us, we ignore the , solute, we do not recei"e the Transcendental Sound. The Transcendental Sound is strictly restricted to the Thing. So the , solute is to e determined when we determine our self. ,ny distorted "iew will not allow us to approach the , solute. 2irst of all, we should examine our self. If we thin! we are mind and the external ody, the Transcendental Sound will ha"e no effect on us. It would e a mundane sound. The sound himself would tell us that the external ody is a garment of the inner astral ody and oth of them are the two wrappers of the soul who, in his dormant condition, incorporates these two which do not determine his own real nature. The external ody is perisha le) the internal ody is transforma le. #ur mind in the morning, is different from our mind at noon and so on. It is changed with the rolling of time. We cannot rely on the mind and our mental speculation. ,ll of us are usy in ma!ing our mind control e"erything relating to oursel"es. This does not admit the conception of the , solute. The mental conceptions are all changea le. The property must not e confounded with the proprietor. #ur external ody is our property. It is perisha le and there is no certainty of its retention. In /gypt, the ody was preser"ed. The process was thought necessary for the reawa!ing of the soul. The materialists see the externality of things. They o ser"e that the com ination of material particles produces animation. So, the external is scrutinised y the materialistic sciences. $ut the idea propounded y intellectual people is that !nowledge is eclipsed and o scured y the interception of ignorance 6"i"arta"ada i.e., wrong conception of things which deludes us in regard to the Truth7. The ac!ground of time and space intercepts our "isual range. Chinmatra or perfect !nowledge is re&uired in order to !now what we are. This "iew is different from that of the materialists who want to esta lish all !nowledge as identical with the ac!ground of our conceptions. #ne party thin!s that the spirit comes out of these things y a process analogous to that of effer"escence. The other party holds that !nowledge is impeded y the material molecules that form the opa&ue mass which distur s and pre"ents us from examining the entity. This gi"es rise to the conception of Immanence. There is an inner face in regard to which we are lia le to e deluded y the operation of the external face. In the first place, we should underta!e to determine the nature of the self. We should !now that we are eternal. Had our life een of a few days duration, our prospects would e "ery dar!, indeed. It is the idea of the Semites that this

is the only life we ha"e. ,ccording to them, the conception of metempsychosis is a hallucination to dissuade us from the immediate necessity of learning the , solute Truth. The empiric truth is to e carefully distinguished from the , solute. It is analogous to the distinction etween the glow-worm and fire or etween the mirage and water. The outward feature is not to e trusted. +ime-water outwardly resem les mil!. The apparent face is not identical with the Immanence, the soul or the su stratum. In determining the self it is necessary to find our real position. ,re we products of material thingsC ,re we the #"ersoulC This pro lem re&uires to e sol"ed as we shall lea"e the external ody after a time. When the &uestion of 'Time' is rought forward we find that, we are eternal. When we attend to the pro lem of 'Knowledge' we find that our mixed ignorance cannot gi"e us any relief. The soul should e lissful. We do not re&uire unpleasant things. The external ody and astral ody do not ser"e our purpose. If they were our sole concern life would e trou lesome and we would necessarily e pessimists. There is an optimistic "iew to oppose pessimism. If oth are discarded we would !now what we are. It would result in our considering that we are part and parcel of the , solute lia le to foreign in"asion. Incorporation with the world re&uires to e se"ered for the realisation of our permanent situation. Shri Krishna Chaitanya has told us that we are part and parcel of the :Tatastha - Sha!ti: 60arginal 3otency7 of the , solute Who has got numerous potencies. These potencies are classifia le into departments. The human soul is situated in an intermediate position as distinct from the $ahiranga-Sha!ti 6/xternal 3otency7 which is perisha le and that ,ntaranga-Sha!ti 6Internal 3otency7 which is eternal. The external potency offers the reflected intercepted "iew of the ,cti"ities of the , solute. This supplements the system of 'ishistad"aita 6%istincti"e 0onism7 or rather that system is gi"en some additional !nowledge y the introduction of the Tatastha-Sha!ti 60arginal 3otency7. We are not su stratum. Had we een part and parcel of 4odhead there would e no misery. ,s we are realists we cannot thin! that we should turn idealist, that we should suppose e"erything to e simply a deluding feature and that o ser"ed o .ects are nothing ut delusions and that we should consider oursel"es to e the #"ersoul. $ut it is not so. We are not the su stance. We are potency. The position of the Di"a is a part of the Tatastha-sha!ti 60arginal 3otency7 that can en.oy, cease to en.oy and go ac! to his original position. In the de"otional mood he can offer his ser"ices to the , solute instead of pic!ing up ser"ants from this world which is the plight of the decepti"e rain. These are ut aits and traps and will not lead us to the , solute. We are not part and parcel of the su stanti"e entity 4odhead ut of His Tatastha-Sha!ti to ser"e the , solute. The determination of the self will lead us to that "ery thing. We should attain first to this, that we are in need of recei"ing the %i"ine oon, our own oon of the self. ,s we are now in the human frame, we can ha"e the opportunity of !nowing the face of transcendence. Inanimate eings are not !nown as sentient. They are depri"ed of the function of audition of the transcendental Sounds. We cannot communicate to them all that we are in need of in future. $ut since we ha"e got a human life, we are in a predicament that allows us to hear through the medium of transcendental Sound a good response to our desire for the est thing that one could cra"e. We ha"e experienced finitude in our pre"ious irth and in this life too y our empirical acti"ities. We ha"e come across many things and we ha"e come to the conclusion that we should see! for the est) and, in order to do so, we are called upon to pay sufficient attention to our own ac&uisition, eternal ac&uisition) and this is ased on the opportunity offered to us. When we thin! that we are conditioned souls we always loo! at the outer side of our existence, that is, the external ody we ha"e) and then we come to inspect the inner aspect which we call our astral ody) and oth these come and go, so that they ha"e no eternal references associated with us. $ut as our souls are eternal, we cannot consider that the futile external ody as well as the internal temporal ody are identical with the soul. They are incorporated later on y a use of our independent will. When we a use that free will, or when we show our diffidence to ser"e the , solute, the #"er-soul, we thin! we are to dominate our 5ature and 5atural 3henomena. $ut these things, so

to say, ha"e only a temporal le"el. The eternal self should ne"er e considered as identical with the mind who is ut an agent of the soul to meddle temporarily with the external world. We are ut part and parcel of the #"er-soul, that is, of 3aramatma. We are all human souls. We must not ecome confused y the simile of the rea!ing of the .ar, compared to the material odys, and we should not come to the conclusion that we ha"e no other situation ut to e identical with the #"er-soul. 2or that is not the case. We are measura le ca"ities li!e that of the pot. Simply y the rea!ing of the external frame, we cannot thin! that we will e turned immeasura le. We are decidedly always measura le things. This measurement or the "ery platform of finitude is &uite sufficient for us not to consider oursel"es to e the #"ersoul. , finitude cannot consider that the "ery finiteness can e"er claim that he is the Infinite. So, Shri Krishna Chaitanya has told us that in your entity you are no other than Karshnas, or 'aishna"as. Aou ha"e no other eternal function than to ser"e Shri Krishna. We re&uire a solution for the "arious pro lems of our life. We are lia le to e interrupted and trou led y foreign relations and potential discussions and also to meet different contending ideas and thoughts from outside. So we re&uire %i"ine instruction for our purpose. We are assured y the song of the Supreme +ord Shri Krishna, :Sar"adharmaan paritya.ya: etc. ?=@ The essence of this declaration is '%epend on 0e'. :Aou will not ha"e to repent for such su mission. Whate"er you ha"e ac&uired up to this time, lea"e aside and come up to 0e) I will dictate to you what course you should adopt:. $ut lest we should not feel assured y this, and lest we should thin! that we are going to e decei"ed y such persuasi"e dictation and so try to follow some other source of instruction, Shri Krishna has already sung another song to assure us9 Aehpyanya-de"ataa ha!taa ya.ante ?>@. The +ord says, :If you ta!e the initiati"e to suggest a course you are lia le to e instructed y such sources which will pro"e to e ineffecti"e in the long run ecause I am immanent in the uni"erse and there is no possi ility of a"oiding 0e. I am the source of all existence. I am full of !nowledge, I am endowed with the infinity of liss:. We can ha"e no etter instruction from elsewhere, which can gi"e a more dependa le and complete idea of the real goal. The whole thing, the exact entity, could not e reali*ed if we too! a course different from what Shri Krishna has dictated. Shri Krishna is the 2ountainhead of all energies) all sorts of energies - e"en the opposite and conflicting energies - are stored in Him. He is :,!hilarasamritamoorty:. We ha"e heard His song, Ae yathaa 0am prapadante. ?E@ We are actuated y the influence of 1asa, We re&uire pleasant sensation. $ut we should see that our particular predilection is directed to a definite purpose. Shri Krishna is the emporium of e"erything. In the 4ita we are gi"en a clearly mar!ed and exact situation of the human soul and its relation to the phenomenal existence of His 3ra!riti. We ha"e seen that there are two pra!ritis 3ara and ,para. Di"as are !nown as 3ara 3ra!riti. $ut Di"as, eing infintesimally small, can come under the clutch of ,para 3ra!riti - can e o"erpowered y the deluding potency. Di"as can also dissociate themsel"es from this undesira le situation. How can this eC We ha"e got the solution as to how to get rid of this shac!le in the shlo!a 0ame"a ye prapadyante: etc. ?F@ $y the use of the word :0am: we see the o .ect is singular - the personality is fixed. The +ord sings, :I can set you free from the clutches of the present acti"ity of measuring things through the senses. I can show 0yself fully to you when there will e no necessity of exercising your senses. I ha"e set the engine of the three 'gunas' for the purpose of entrapping the less intelligent people. $ut when they listen to 0y dictation they see that they can easily manage to get rid of this trou le y su mitting to 0e, to 0e alone.: There is no other alternati"e for getting rid of our measuring temperament. We are now e&uipped with senses which are incapa le of leading us to the Truth. We are lia le to e deluded y the influence of 0aya, and 0aya is ut a trap. If we want to a"oid that trap, we are to su mit to Him unconditionally. So '3rapatti' is the essential thing which means full su mission. We can exercise our senses ut such exploits will not do any good to us in the long run unless we su mit to Him lea"ing aside whate"er we ha"e ac&uired up to this time. We are simply to surrender to Him. When we simply depend on Him, He will gi"e us such facilities as will ena le us to ma!e &uic! progress. We are assured that we need not ta!e the empirical course through our senses. Though we ha"e the inclination to ac&uire !nowledge through our senses, our attempts are often frustrated. #ur empirical acti"ities often fail to ma!e much progress, for we see that whate"er we ha"e ac&uired y our empiricism calls for more and more additions or su tractions when we pass along the rolling tide of time. We thin! we ha"e ac&uired a good deal of !nowledge in our thirtieth year, ut soon we find that !nowledge inade&uate when we reach the fortieth year. ,gain if we li"e for ten years more, we will ha"e to re"ise our !nowledge again. In this way li"ing for any num er of years will not ser"e our purpose, it will not ma!e us wise. We come to the ine"ita le conclusion that all sorts of empirical !nowledge is &uite useless for the purpose of gaining the whole truth. We should, therefore, e 'prapanna'. We should simply su mit, and that su mission should e attended with e"erything we ha"e ac&uired. Whate"er we ha"e ac&uired must e gi"en up considering that we will e helped y Him. $ut if we ha"e no such

confidence in Him, we cannot part with our ac&uired things. We will e ma!ing a sad mista!e if we con.ecture that the +ord, in the long run, may ha"e nothing to confer on us, and that y gi"ing up what we ha"e ac&uired we will get into trou le. We forget that He is the , solute. He is the emporium of e"erything. We need not e dou tful of His assurance that He will ne"er fail us. We ha"e got a free will which we can exercise. $ut we are not expected to imagine that we are independent. We are ound to accept that we are dependants. If we ma!e a careful en&uiry into the nature of phenomenal o .ects and sift them, we will fail to get anything which can gi"e us that sort of satisfaction, relief and poise which the 2ountain-head of all things can gi"e us. So the 4ita tells us that su mission to the Supreme ,uthority, Shri Krishna, is the only thing wanted) and y such su mission our desired ends will e fully and duly fulfilled. The &uestion is how in spite of the measuring temperament which stands against our purpose that su mission is to e effected. ,fter Sam andha comes , hidheya which signifies how to reach our co"eted place, what course one should adopt for the purpose of achie"ing our o .ects. That is , hidheya, and , hidheyas are a good deal in num er. They are classed y some authorities as F>, y some as G, and y some others as E. Though there are multifarious courses to adopt y means of which we can lo"e the ,ll-lo"e, the , solute, these methods are classified into F> or G or E di"isions. #f the F> di"isions, E are the principal ones, and with these fi"e di"isions we are to deal. These are9 6;7 $haga"ata shra"an, $hatga"ata Kirtana, $haga"ata Smaran, 6<7 Shri Hari's ,nghri-Se"anam, 6=7 0athura"as, 6>7 Satsanga, company of sadhus and 6E7 Shri Harinama San!irtana. 0athura"as implies ha"ing our eternal a ode in 0athura, the holy place where all !nowledge is permanent. Shri Harinama San!irtana is chanting ceaselessly the Transcendental 5ame. ,rchan is done in E, ;F, and F> upacharas for which purpose we are gi"en some ,rcha in the form of 'igraha, 63ainting, 2igure or Icon7 and we ha"e to worship this ,rcha with some mantras. ,ll material things are spiritualised y the influence of dedication. When we dedicate worldly things to the # .ect of our worship, we need not thin! that they ha"e got any material "alue to e en.oyed y us. ,ll sorts of mundane temporary associations ha"e to e eliminated efore anything can e offered to the # .ect of worship. This is called $hutashuddhi. The # .ect of worship eing spiritual, spiritual things are to e offered y a spiritual actor through spiritual acti"ity. 0aterial things are not welcome y the spirit and we should not ring any material thing efore Him. If we do so, we would e considering 4odhead as one of 5ature's products, ut that is not the case. He should not e considered as an o .ect in the ordinary phenomena. ,ll the o .ects of worldly phenomena ser"e our purpose, ut 4odhead is not an # .ect meant to ser"e us. He is the only # .ect of adoration, or worship, and all ser"ices are to e offered to Him. We should not demand anything from Him, e"en as we o tain che&ues or notes which can e cashed at need in our $an!s, for our purpose. He is not our ser"itor. It is we who are His eternal ser"itors, and we are to offer our ser"ice to Him without expectation of getting anything in return. If we demand anything in lieu of our ser"ices that would e considered as a artering deal. When we got to a ania shop we get some articles for which we pay some price. That sort of transaction is out of place with the , solute. With the non-, solute we can ha"e such transaction) ut it is ridiculous to import such transactions in our association with the , solute. $ani!-"ritti is not necessary. We should e always offering our ser"ices to Him and not recei"ing any ser"ice from Him. We are not to expect 4odhead to ser"e us in any capacity. He need not come to us as worldly parents do. We find that such demands as %hanam dehi, rupam dehi, .ayam dehi, d"isho .ahi etc.: are made often y a class of people who style themsel"es as Sha!teyas. #ur prayers should not e to that end. We should not pray9 :4i"e us this day our daily read.: We must not expect 4odhead to attend to our call. Throughout the whole world we find such wrong ideas. %e"otion should e our principal aim, and not !arma or .nana. There is another in.unction in the Sermon on the 0ount, :%on't ta!e 4od's name in "ain:. Aes, we should not ta!e 4od's 5ame for the purpose of gaining some end. If we merely wish to ser"e 4odhead and implore Him to recei"e our ser"ices, that would in no way infringe any such rules as were dictated y Christ. He has for idden us to ta!e 4od's 5ame in "ain. That is true. We should not as! Him for anything .ust as we as! our suppliers to furnish things for our use. We ha"e simply to su mit. He is the est .udge how to loo! after us. We do not !now how good will come to us. We cannot examine the merits and demerits of things y our present ac&uisitions. It is not possi le. We should always e ready to su mit to Him unconditionally. ,ll other ideas except this are not regarded as $ha!ti y true religionists. In the 4ita we find three di"isions. The first six chapters are for !armins, the last six chapters are for the Dnaanins and the intermediate six chapters are for ha!tas. So the middle portion is the principal part of the oo!. The Karma!anda and Dnanan!anda are not the real essence of the oo!, they are ut its accessory paraphernalia and not its heart. So ha!ti or de"otion to 4odhead should e the principal

o .ect of all religions. $ha!ti should e considered nitya, that is permanent and constant. :The Supreme +ord is uncon&uera le.: #ur strenuous efforts or empirical !nowledge cannot gi"e us the facility of ringing Him within our sense-perception. The de"otees ha"e no faith in either of these processes, yet they can, y their de"otion, manage to accommodate Him within their hearts. We are to throw off all exertions for ac&uiring !nowledge, and lea"e aside all our explorations of !nowledge. We should not mind gi"ing up all that is not wanted. We need not pose oursel"es as intellectual giants. $ut we should always e energetic in our de"otional purpose. We are not to ha"e any confidence in the two systems of !arma and .nana, or accept the results deri"ed y these two methods. We should e de"otees. ,ural reception should e sufficient for our purpose. We should hear from the lips of the adepts who are constantly usy in offering their ser"ices to the , solute. They ha"e the power to guide us into channels leading to the lo"e of the ,ll-+o"e. The , solute is e"er ready to recei"e His ser"itors, and His ser"itors ha"e no other engagement ut to ser"e Him. %e"otees do not thin! that they ha"e any other course to e adopted. They need not ha"e any other engagements. They are always engaged in pleasing their 0aster. There cannot e any difference of interest etween the 0aster and His ser"itor, nor does it happen that when the 0aster is wanting one thing the ser"itor is supplying another thing. Whate"er is wanted y the 0aster that should e supplied y the ser"itor, that constitutes real ser"ice. We should always e ready to ser"e according to the whims and predilections of the 0aster. This is de"otion. It is not for us to offer to the 0aster anything according to our own taste, which may not ha"e His appro"al. He is the 2ountainhead of all potency. He is the 3redominating ,gent and we are the predominated agents. We ha"e no other duty ut to attend to the wishes of the master. #ur duty should e to ser"e Him as a de"oted spouse and not as hus and. The 0aster should not e the spouse. The de"otion to a single wife such as we find in society is not e applied always to the Transcendental. Sri 1amachandra has een restricted to one wife, whereas in the case of Shri Krishna there are millions of 4opis) ut this lo"e is on a Transcendental plane where Shri Krishna, the Supreme ,utocrat rules o"er all souls. We need not restrict Him. He is the 3roprietor of e"erything and e"erything is within His range. We need not put Him under the clutch of restriction as if He is 5ature's product and not nature one of His products. We should always a ide y the rules of ci"ic discipline otherwise some restlessness or distur ance may arise in society. We are to remem er such maxims as, :%o unto others what you wish others to do unto you: in the transactions with our friends. $ut the case is different in our relation to the , solute. The , solute lays claim to e"erything as 3roprietor and therefore all properties are meant for His ser"ice only and not for the ser"ice of any one else. Since we are dependants, we should e restricted in e"ery way, ut we need not for this reason try to put restrictions on the 0aster. We ha"e got some independence, ut that independence should not e indulged in such a way as to restrict the 0aster. We are allowed some definite things for our purpose, whereas He has sway o"er all. So we must not thin! of Him as we do a out His created eings. When the , solute wants something, we are morally ound to offer our ser"ices to Him and to attend to His needs. If He thin!s that He is the Hus and, all should e His wi"es. The soul should attire her ody according to the taste of her Hus and) she should apparel herself in such a way as to please her 0aster. We are not to thin! that 4odhead should e a predominated agent to ser"e our purpose. We cannot lord it o"er Him, We are not allowed to do so. We are incapa le of doing so. $eing infinitessimally small, we ha"e not the power to ha"e Him as our dependent. We ought not to thin! that He should e our parent and ser"e us, as we find our worldly parents doing from the eginning of our li"es. We should ser"e and worship $ala Krishna, Child Krishna, as His parents. :I need not go through the 'edas, I need not read the dharmashastras and 0aha harata for the amelioration of my trou les. +et persons who are too much afraid of worldly trou les read 'edas and so on. I am not at all afraid of all these. I do not thin! that the pessimistic trend of my mind should engage me in reading these oo!s. These are lifeless transactions. I want a li"ing thing. I see that 5anda, as father, has got the pri"ilege of nurturing and fostering Child Krishna from the "ery eginning. So it is etter for me that I should ha"e 5anda as my preceptor instead of all these Shastras.: The Child Krishna is found to e crawling in the corridor of 5anda's house. I am also going to worship Him as His parent ser"itor. Therefore, the parent ser"itor should e my preceptor. I should not as! Him to e my friend, ut instead, I should efriend Him, i.e., I should render my ser"ices to Him as a friend. I should also li!e to e termed as His confidential friend and not a re"erential friend. 2latterers are used to flattering their masters posing themsel"es as friends. I should not e His flattering friend. I should li!e to e His confidential friend. I won't hesitate to offer Him any food which I ha"e already tasted efore to see whether it is relisha le or not. If I find the food to e nice, then only shall I place it efore the Supreme +ord, whereas our re"erential friend would not allow such conduct which is &uite contrary to ideas of the re"erential worshippers of the +ord. /"en Shri 1amanu.a followed the rules of re"erential worship.

$ut Shri Krishna Chaitanya has told us that we should e His confidential friends instead of posing oursel"es as friends in a re"erential mood. The re"erential mood puts a sort of screen efore us. Shaanta-rati is the neutral mood. The , solute has the right of recei"ing the different ser"ices rendered y His ser"itors. The +ord says, :He is e"er ready to recei"e ser"ice from His ser"itors in whate"er manner it is offered.' #rdinary people do not understand what religion is. 0ost people in.ure the cause of ser"ice, excepting the school of %e"otion. Dnanins want to merge in the 3ersonality of 4odhead. $uddhists thin! that they can get rid of all miseries y annihilating themsel"es. Henotheists thin! that they will, in the long run, reach a state where there is no manifesti"e or designati"e feature. %e"otees call such people non-de"otees, atheists, sceptics, etc. There are Karmins or Karma-"irs who are capa le of doing many things. They declare they ha"e got a definite o .ect for which they wor!, otherwise they would e called frantic or mad people. They are all wage-earners or contractors, and do their wor! in order to get something in return. ,gnostics on the other hand do not trou le themsel"es with such things) they want to lose themsel"es, they want to commit suicide. These people are not de"otees. The idea of a de"otee is &uite different from the ordinary idea of men in general. The de"otional school is always loo!ing after the interest of the , solute. They do not class themsel"es as Karma!andins or Danana!andins - they do not .oin these two parties. They are &uite different. We all should aspire to e 0athura people. We should ha"e a proper conception of spiritual 0athura instead of the mundane 0athura which is the place of en.oyment of people with "ery low aspirations. #ur Saha.iyaa rothers thin! that they can ha"e access to 0athura y paying the railway fare. It is y surrendering oursel"es to the 3receptor's 2eet that we can ha"e an a ode in 0athura. #therwise we cannot get an entrance into the transcendental region. We should approach the 4uru Who will confer on us the eight things i.e., 5ame, 0antra, etc. The 5ame is the Transcendental Sound and 0antras are incantations. The 5ame is identical with the 5amee. The 0antra is re&uired in order to reach that situation in which the 5ame can e properly chanted. The son of Shachi is the Supreme +ord Himself. %amodar Swarup is the head of the 4audiyas who are the transcendental ser"itors of Shri Krishna Chaitanya. 1upa and Sanatana were sent to 0athura y Shri Krishna Chaitanya to diffuse transcendental !nowledge there. There are se"eral 3uris which can gi"e sal"ation and among them 0athura is the most supreme. 4ostha"ati signifies the place where Shri Krishna was feeding His cows. 6The sound :4o: has "arious meanings such as - Knowledge, the senses, the animal cow, etc.7. ,nother holy spot is 1adha!unda is a tan! where Shri Krishna got rid of the sin He had incurred y !illing a cow named ,ristanemi. He !illed ,ristotelianism or the rationalistic process of reasoning of this imperfect world. When Krishna wanted to .oin hands with 1adhi!a, ,ristanemi came forward to distur Him, ecause 1adhi!a was thought y many people to e the wife of a mil!man named , himanyu. This ,ristanemi was the incarnation of mundane !nowledge, and Krishna !illed him, for that act He expiated y ta!ing a dip in the 1adha!unda. This !unda is the mental speculation of 1adha. The eternal land of our a ode should e 1adha!unda. $y the order of 1adha!unda we should ha"e our gro"es. There are millions of gro"es on the an!s of 1adha!unda. This world is a per"erted reflection of the original which is our real home. Instead of passing our time here, we want to go ac! to our eternal a ode. We are now "ery usily engaged in pursuing pleasant sensations gained y our senses from the 3henomenal o .ects. We should ma!e it a point to eradicate the root cause which has rought us to this world of delusion, apparent pleasures, miseries and trou les. The mind is the root of all e"ils and the root of all pleasure-see!ing inclinations. So the mind should e su .ugated first i.e., it should not e allowed to ta!e initiati"e in anything. #rdinarily the mind controls our senses and the soul is lying in a dormant condition. The soul has delegated its power of transacting with the external world to the mind, and the mind has fi"e ministers to help in the administration of the phenomenal world. $ut the mind is not a dutiful agent of the soul. It always tries to in.ure the interest of the soul. The soul has come down here and, while doing so, it has incorporated two en"elopes, one su tle and the other gross. Conse&uently the soul is now in a drowsy condition. It cannot exactly compel the mind to loo! after its interest. ,t this crisis, the e"er-merciful +ord Shri Krishna sends His messengers with the Transcendental Sound. This Transcendental Sound is meant to regulate the fi"e senses which are engaged in a wrong way to foster the cause of the mind and to in.ure the cause of the eternal soul. So aural reception is the first thing we should see! from the ,gent, the deputed 0essenger from the transcendental plane. The transcendental Sound is transmitted through the lips of the 0essenger in the shape of a 0antra and in the shape of the 5ame. The "ery 5ame of the Transcendent can regulate the senses. :4o on chanting the 5ame, constantly repeat the

Transcendental 5omenclature, and you will find that energy is eing in.ected into you. $ut this 5ame should come to you from a good source, from a transcendental source, and not from any mundane source. The name should not e confused with the other sounds of this world. The Transcendental Sound regulates the senses and does not su mit to the senses for scrutiny. When the Supreme +ord Shri Chaitanya %e"a met Shri 1upa at ,llaha ad, He first of all transmitted something into the entity of Shri 1upa which empowered him to recei"e the Transcendental Sounds from Him, and then He imparted those Transcendental Sounds to him with all explanations. 0antra is the 5ame in the dati"e case. The Supreme +ord, eing ,dho!sha.a, does not allow any ody to see Him. $ut people are impatient to see Him first, and that is a wrong process. There cannot e more than one 4uru. 4uru is only one without a second. We should first of all ma!e a searching en&uiry throughout the world to single out the proper person from whom we can get the process for our adoption. We should rely on him fully and ha"e our confidence 6Shradha7 in Him. He will dictate to us what sort of engagement or ha.an we should perform for the welfare of our souls. ,s a result of this engagement or $ha.ana!riya, we will e set free from all sorts of trou les and all our ac&uisitions and empiric acti"ities will e regulated. That is, all undesira le elements which ha"e crept into our acti"ities will e eliminated. This is called anartha-ni"rithi. Then comes 5ishthaa. We should resol"e that we will not de"iate from our only o .ect which is to ser"e the , solute, to e constantly attached to Him. We should ha"e some sort of predilection or taste for our ha.ana!riya, the continuity of which should not e distur ed. When we transcend Saadhan- ha!ti, we are placed in the $haa"a- ha!ti region where we will find that 'rati' is the cardinal point, the principal thing. When we were passing through Saadhan- ha!ti, Shraddhaa was the index) here, in $haa"a ha!ti, rati is the index. 1ati has fi"e different aspects, shaanta, daasya, sa!hya, "aatsalya and madhura. 1ati is the 0edulla # longata or the su stratum which lies etween Saadhan- ha!ti and haa"a- ha!ti. 1ati is supplied y four different ingredients !nown as "i haa"a, anu haa"a, saat"i!a, and saanchaari. 'i haa"a includes aalam ana and uddipana. In aalam ana we find "ishaya and aashraya. There is acti"ity of "ishaya for aashraya and of aashraya for "ishaya. The 'ishaya is one without second, ut aashrayas there are many. Krishna is the only 'ishaya, and Karshnas 6de"otees7 are the ashrayas. 1ati is associated with 'ishaya and is de"eloped y the influence of uddipana. When we designate oursel"es as ashrayas, we ha"e only one 'ishaya Who is always eager to confer mercy on us, i.e., assign a proper engagement for us) at the same time we should ha"e the same inclination to ha"e connection with 'ishaya. ,nu ha"a is regulated ha"a, .ust following "i ha"a. Then comes satt"i!a and sanchari. The former are eight in num er and the latter thirty-three in num er. Satt"i!a indicates ecstasy. The ecstatic or enli"ened features of Satt"i!a are displayed, de"eloped and nurtured y the == sanchari ha"as. So rati is associated with > ingredients "i ha"a, anu ha"a, satt"i!a and sanchari. When they are mixed up, we find a palata le drin!, rasa. 1asa is formed y the composition of these four ingredients with rati. Then we come to prema- ha!ti, where rasa is indicatory. In ha"a- ha!ti rati is the cardinal point. The 'ishaya and the ashraya oth drin! this rasa. We ha"e now come to prayo.ana-tatt"a. ,shrayas taste Krishna-rasa and Krishna tastes ,shraya-rasa. The de"elopment of ha"a- ha!ti leads to prema- ha!ti, and in prema- ha!ti we find rasa. 3eople need not confuse chit-rasa with .ara-rasa. Chit-rasa is tasted in a region where no imperfection can possi ly reach. Dara-rasa, such as we find in stories li!e 5aladamayanti etc., should not e carried to that region. The domain of rasa is $haga"ata. The oo! is dedicated to rasi!as and ha"u!as and not to any ody else. Krishna-prema is the only prayo.ana or need. This is the final stage. There are some people who with their hallucinati"e ideas thin! that hoga should e the final goal, and there are some per"erse people who thin! that tyaaga should e the final destination. $ut these ideals are not congenial for our propagatory wor!. We are not to confine oursel"es to the ideas of hogaor tyaaga. 3arama-dharma is not temporary religion associated with the retention of temporary things. We must not thin! that 3arama-dharma is on the same line with Itara-dharma. 3arama-%harma or Sanatana-dharma is meant for our eternal purpose. #ur soul eing eternal, this Sanatana-dharma is to e adopted, ut not the pseudo-sanatana %harma ad"ocated y the !armins and .nanins. We should e "ery careful not to accept the agnosticism of the pantheists. We should also e careful not to accept the en.oying mood of the !arma-!andins who are "ery eager to ha"e us as followers of their gluttonous desires. So true de"otion should e defined first. In order to do so, the second shlo!a of the $haga"ata reading :%harmah pro..hita- etc.: has come to us. 3ro..hita means 'from which all pretensions ha"e een uprooted'. 3ersons who ha"e already transcended the mundane regions are !nown as sadhus, and the religion of the sadhus is inculcated in the $haga"ata. 0atsarata is the com ination of the fi"e o stacles "i*., Kaama, Krodha, +o ha, 0ada

and 0oha. $y indulging in these passions we ac&uire matsarata 6.ealousy7. Sadhus are free from .ealousy. 'aasta"a -- 'astu means positi"e entity. We should ha"e access to the positi"e entity and not the negati"e side of the dreamy representations of the o .ects. $y the re"erential study of the $haga"ata the threefold tapas 6miseries7 "i*., aadhyaatmi!, aadhid"i! and aadhi houti!, are completely eliminated. Krishna-prema-rasa should e our desired end. We should e rasi!as and haa"u!as and ne"er ecome de"oid of rasa. If you are forgetful a out rendering your ser"ice to Shri Krishna you will e denied the entire enefit and you will e compelled to wal! the stage of this conditioned life. So the true duty of the mind is to associate itself with the %i"ine through the senses. We are now in"ol"ed in our passionate senses and these senses are flying in different directions and are not concentrated on #ne. So there is de"iation from the , solute. $y that de"iation, we find hundreds of things appearing efore us. They tempt us and we engage oursel"es in rendering our ser"ices to them. When we are assured that the only duty of the soul is to render ser"ice to the #"er-Soul and that the other incorporations are ut temporal, we then decide that we should emerge clearly from out of these different engagements of the world that are placed efore us. We come to understand that we are part and parcel of the 2ountainhead, the #"er-Soul, and though we are not the Su stance itself we are fractional parts of one of the potencies. We are gi"en to understand that in the transcendental region no foreign thing should e included and in this world we do not find the unalloyed position of transcendence. We get a mista!en idea when we consider oursel"es to e part and parcel of this uni"erse .ust ad.uncts of this phenomenon in which we are now experiencing our conditioned life. We are now, rather enwrapped y the two wrappers) and these two wrappers are made up of matter and o structing su tlety. So we run the ris! of su scri ing to the "iew of identifying oursel"es with material phenomena, or, if we are more !een we find that we ha"e got an astral ody. We can e drawn to the , solute from the limited concrete world and we can uild up on these purified ideas of matter. So our duty should not e confined to the foreign wrappers associated with the foreign things only - I mean the material ody which has got sense and these other e&uipments - and consider these e&uipments as meant to mo"e towards a stract ideas from the concrete. $ut these ideas "ary according to our fitness in empirical acti"ity. These changes in phenomena apply to the external and internal odies ut not to the soul. $ut we ha"e got our own position in the intermediate land, that is, the land etween 'Chit' and ',chit') and we call that plane 'Tatastha.' Some human souls are conditioned and some are li erated. +i eration is nothing ut going ac! to the original position, that is offering our ser"ices to the /ternal $eing, as we are eternal o .ects. If we want that we should come under the temporal clutch we may do so y en.oying this world which gi"es us happiness) ut the normal condition of this world is full of miseries as all experienced men ha"e o ser"ed. That "ery thing itself is pu**ling. Why ha"e we come to this placeC It is so ecause we ha"e exercised our free will to play on a particular le"el and we ha"e een a using our free will to turn 'Kartas.' In other words, we ha"e ta!en an initiati"e to en.oy this world and we ha"e there y su mitted to the trap, or rather to the laws, of Karma. We should thin! that we ha"e had e"erything at our own ris!, and only when we come to !now from good counsel that the external ody is misused y the association of this world and our internal ody is misused y mental speculation or y meddling with these external phenomena, do we realise that our own entity is lying in a dormant condition inside that, and that if the interest of the soul is once generated in us, we will find that ser"ice of the , solute is the eternal function of the soul and the only duty. In our conditioned life we see here that we ha"e got fi"e different relationships. We trace these fi"e relationships usually among our worldly associates, ut some of us thin! we should extend them to the %i"ine, and so approach the #"er-soul with a definite purpose of our own to please Him, to ser"e for Him, to render ser"ice to Him, that is, to place oursel"es efore Him, to attend to His eternal necessity and not to attend to our temporal seeming necessity. ,s ele"ationists, as Karmis, we re&uire that happiness should come to us. ,s sal"ationists we thin! we should merge into the , solute so that the fruit is to come to us personally, whereas we always depri"e the #"ersoul of ha"ing our ser"ices for Him. We do not gi"e Him any opportunity to lo"e us y our Karma!anda or Dnana!anda. We do not endow the , solute with any pri"ileges since we ha"e a strong inclination only to ac&uire for oursel"es something which we thin! will gi"e us happiness for our sensuous purposes. ,ll these phenomena come to us, and as soon as we come in contact with a real sage who can gi"e us a true idea, a thorough idea of the

position, we will at once adopt that process and there y relie"e oursel"es of all notions of this conditioned life. When we are in need of ha"ing the counsel of an entity who is con"ersant with the thought of transcendence we see! his protection. Shri Krishna Chaitanya, as Dagadguru, has preached what we re&uire and offered us the protection we re&uire against the fri"olity of the senses. :, man who is desirous of ha"ing the greatest oon should always utter the 5ame of the Transcendental , solute, the /ternal , solute, the /ternal Knowledge, the /ternal $liss, the /cstatic $liss, the Complete, Who is called Hari.: The "ery word Hari is the Transcendental Sound and this should ne"er e confused with the ordinary conception of ,llah, 4od, $rahman, 3aramatma, etc., of different religions persuasions. The dictionaries ha"e gi"en us the connotation of these words and we are con"ersant with the o .ects for which the words stand. They limit the same to a rief compass, instead of re"ealing the fullest aspect of the all-em racing # .ect of lo"e. So Shri Krishna Chaitanya declared that if we wish to li erate, oursel"es from these pu**ling &uestions we should first hear from the lips of one who is con"ersant with transcendentalism the exposition of the 5ame of Hari. He will e &uite eligi le to chant the 5ame of Hari all the twenty-four hours of the day. He can ha"e the pri"ilege of uttering the 5ame of Hari for all time, if he can claim that he has the lowest and most hum le position, instead of proudly proclaiming himself as $rahman, -- ',ham $rahman' - and identifying himself with the ,ll-3er"asi"e. If it is found that he can endure any amount of trou le that may e offered y some inimical agencies, that he can ha"e the patience to cross all sorts of o stales ?sic@ placed y e"ery ody, and if he is at the same time found to e in the mood of uttering the 5ame 6the 5ame eing identical with Hari Himself7, that uttering of the 5ame would lead him to consider himself as the hum lest of all) and in this predicament he will see clearly the way to liss, eing set free from all earthly onds. He will then surely find his way to ignore all non-, solute things that seem to enrich ut really impo"erish him. He should always e considering himself as the lowliest and most infinitesimal, and desist from participating in material acti"ities or in some other mental processes that may e induced y 5ature's productions. He should consider himself a non-entity in this mundane world. If he considers that he has something to do with this world and is in need of this world's ac&uisitions in the shape of intelligence or in the shape of some material o .ects such as land etc., he would e a failure in his transcendental march. $ut if a de"otee !nows his position well, he should not aspire to e great in the estimation of all the people in this world. He should simply ignore the opinion, good or ad of other people. He should patiently recei"e all that comes to him. He might e called a fool or he might e called an incompetent man. Still he should not show any aggressi"eness to resist such insinuations. In this manner the soul is called upon to utter the 5ame of Krishna first. He should hear the 5ame of Krishna first. He should hear the 5ame of Krishna from an unconditioned soul who has no attachment whatsoe"er to the world. His model would e sufficient to follow and he will then come to !now that chanting is possi le for the soul all the twentyfour hours of the day without utili*ing a single second for any other purpose. If he is found to e impatient, if he is found to e han!ering after a position in this mundane world, he would ecome a defaulter in chanting the 5ame of Hari, the Transcendental $eing. Krishna or Hari has got no mortal coil to come under worldly assessment as we ha"e. He does not re&uire any la our on our part, for chanting His 5ame with de"otion in"ol"es no effort. So we should accept the "iews of Shri Krishna Chaitanya in our transcendental march, in preference to any other ad"ice. The unalloyed soul should adopt a non-interfering policy oth of the mind and of the ody) and if we can thus isolate our position, we will find that we are relie"ed of all mundane anxieties in the shape of matter or in the su tle form of intelligence. +ea"ing aside these, the function of the soul is to ta!e the 5ame of Krishna, as Krishna is the fullest representation of the Transcendence of the , solute, of the e"er-existing %i"ine 0anifestation, and is ,ll-Knowledge and ,ll-$liss. He is Satchidananda, and that Satchidananda will pre"ail in us on our so welcoming the transcendental Word. If we are sincere He would come into our "ision and we would easily disco"er Him. We must not e thin!ing that this material world is the full aspect of His manifestation, as our "arious senses cannot approach Him9 our eyes cannot see Him, our nose cannot get the fragrance of His $ody, the flowers that we offer cannot reach Him. We cannot relish 0ahaprasadam if it has not een accepted y Him. In all that we do we must rely on Him as the Sole /n.oyer of e"erything and we are His su ser"ients in e"ery way. In the 4ita Shri Krishna tells ,r.una this truth in the shlo!a eginning Aat!aroshi, Aadashnasi etc.: ?H@

,s the Transcendental 5ame of Hari is identical with His 3erson in e"ery respect, that 5ame Himself has all the attri utes and e"ery-thing connected with Hari) and as all are to e found in the Transcendental 5ame, we can safely follow in the footsteps of Shri Krishna Chaitanya. Whate"er we desire we get from His 5ame. 5o ignorance can e ascri ed to Him. He is enriched with all sorts of 1asa. Krishna Himself is full of all senses. He is em ellished with all the 1asas re&uired y His associates. In the manifested world we find a thing which passes y the name of 1asa, which implies a relishing &uality an o .ect of taste. It is a perisha le thing. $ut 1asa in Krishna is the emporium of all 1asas, in which all the fi"e are included. We must not e under the impression that 1asa in Krishna's ser"ice is identical with the mundane 1asas which are inade&uate and full of deformities. The Scriptures descri e that 1asa of Krishna. In the eginning of the $haga"atam this is what we find9 1asas are drin!s which are relished y the soul's eternal senses and these ha"e denominations different from those that are presented to us for a few hours or a few days. This worldly 1asa is not e"erlasting, $ut the eternal 1asa, which is not allied to any ignorance, presents no misera le face, no "anishing signs, li!e the 1asa of this mundane world, which ha"e limitations imposed on them in order to gi"e us to understand that e"en if we should amply rely on this spar! here, we can go ac! to the higher 1asa if we are anxious to e eternal '1asi!as'. Shri Krishna is '1asamaya' and we are to su mit our lo"ing ser"ice for the purpose of His tasting. We are to approach him not for our own en.oyment. These senses are really means for such en.oyment as should go to Him. We see all sorts of manifestations in Him, and the direction of per"erted 1asas should e corrected so as to go ac! to Him and not merely end with us. We should always place oursel"es in a ser"ing mood, we should always welcome the 5ame of Krishna and end our speech, thoughts and actions towards His ser"ices. #n the other hand, if we desire to en.oy the 1asa oursel"es through the medium of Krishna, that would simply degrade us to the lowest ditch of selfishness in which we assume the part of en.oyers of something worldly, ut we are surely depri"ed of perfect 1asa. This 1asa in which we usually indulge is ne"er expected to continue, as the components are of a tri"al ?sic@ nature. Whereas Krishna is '1asamritamoorti,' and if we depend upon that #cean of eternal 1asa, we can loo! forward to gi"e Him all facilities to en.oy our spiritual eternal acti"ities. /n.oying 1asa from an appetite of the senses would only lead us to dealings with inanimate or transitory things. When we extract some 1asa from dependent o .ects then that 1asa can ne"er e our continued companion. That 1asa would simply desert us, and we will ha"e no satisfaction as we will only e tantalising our poor senses. $ut Shri Krishna is not li!ely to delude us y allowing us to !eep our affinity for something else. He is a Spiritual $eing and not an ,chit, insentient. He has not only to en.oy 1asa ut He is full of 1asa. ,nd if we want to e in touch with eternal 1asa, we ha"e to ecome transcendental 1asi!as. In case we see! for temporary 1asa we would recei"e 'i-rasa, per"erted 1asa. Krishna has monopolised all real 1asas. He is the 2ountainhead of all the 1asas. The 5ame is a "ery storehouse of all the 1asas which we should see! without ma!ing any difference etween the name and the # .ect pointed out y the 5ame, unli!e the differentiation we find in this temporal world. Krishna is identical with the word Hari, His Colour, His Si*e and the ,ttri utes and ,cti"ities. Krishna is Himself /ternal. The 5ame of Krishna is /ternal, and does not mean any o .ect of 5ature's. 5ature's phenomena ha"e nothing to do with Krishna Who is not a transitory manifested "iew of this world. These are all temporary things and we must not e confusing the leela of Krishna with them. If we do so, such a conception would e erroneous, for we should refrain from mista!ing the mundane thought for that of transcendence. We should ma!e our position clear here. He is full in Himself. ,ll sorts of acti"ities are manifested in Him. He is the store of all. If we want to exercise our senses we resort to others' help. $ut in the case of Krishna it is &uite different. He does not re&uire any assistance from any ody. He is 5itya, Suddha, 3oorna and 0u!ta in Himself) He is unconditioned. 5othing can wrap Him. This tal! of Krishna, His 5ame, the Transcendental 5ame, is identical with Krishna ut that is not the case with other things than Krishna. When we name something of this world we necessarily gi"e the opportunity of examining its "alidity y different senses. The taste, smell, sign and perceptions offer to examine the personalities of things. $ut Krishna does not re&uire such examination as He is not an # .ect of sensual .urisdiction. He is the ,utocrat. He does not care to e helped y us. So the ordinary name, that is a name which does not mean Krishna, has got a different significance. We must not ring all names of different gods, men, lower creation and insentient o .ects which are under the deluding influence of 0aya in the same category as that of the , solute Krishna. We would e "ery foolish if we considered that the 5ame Krishna is ut a word in our "oca ulary and that 5ame was gi"en to a hero only whose deeds were

recorded in history. This is not the case with the Transcendental 5ame which history and other mundane su .ects cannot possi ly comprehend. The 5ame is completely identical with Krishna, the %i"ine 3ersonality. So His 5ame is not different from Krishna Himself, as such difference can stic! to temporal and limited o .ects only. In the iron age of materialism people are "ery fond of spea!ing of the relati"ity of !nowledge, and y their empiric argumentati"e powers they hasten to classify e"erything under motion and matter. If only we utter the 5ame of Krishna e"ery contending phase would e transformed into harmony and we would get perfect concord. $ut we do not chant the 5ame of Krishna lea"ing aside all that is detrimental to the chanting. So, eing in an atmosphere surcharged with erroneous impressions, we cannot expect at the "ery outset to utter the 5ame properly without difficulty. We ne"er welcome Krishna properly y uttering His 5ame) in the course of the chanting hundreds of irrele"ant things inter"ene owing to our uncontrolled desires. We are full of many mundane impressions) so we ha"e to guard oursel"es against those ten offences that should not e committed during the chanting of the 5ame of Hari. Without getting rid of the ten offences we cannot ma!e any actual progress. +et us consider these offences in detail9 6;7 If we show our affinity towards men who ha"e thought that only the process of uttering the 5ame of Krishna will not do us any good) the preceptor or onafide Sadhus eing faulty, we would e committing the first offence. 6<7 The second offence will occur when we thin! that Krishna is not the only aspect of Hari and place some other name of delegated gods from our experience of this mundane world in the position of Krishna so that their names are installed instead of Krishna's Transcendental 5ame) this will e no dou t an offence. ,s the Word Krishna alone has the full denomination of the %i"inity we see!, no other word can replace the word Krishna. ,ll other words are shadowy and incomplete expressions of Krishna, whereas the Word Krishna can gi"e us all $liss in case we do not cripple our "ision to witness the actual sight of Krishna. If we denounce this we would e committing the second offence. So we should e careful not to consider the 5ame of Krishna as on a le"el with the names of others. ,s the Word Krishna is enriched with all sorts of e&uipment, all sorts of attri utes that are possi le here, so in tracing the 2ountainhead of e"erything, we are to resort to the Word Krishna and to no other word. The other words ha"e got crippled meanings. The full significance of the 5ame Krishna cannot e o tained in our "ision, if we neglect Him. The word $rahman cannot claim the full representation nor can the word '3aramatman' or #"ersoul, not to spea! of some other concepts of men. If we consider that curd is the same as mil! it would e sheer folly. 0il! has got &uite another indi"iduality. When the Word Krishna is su stituted with some other we find some other conception of 4odhead. The word 'Krishna' can gi"e us the full impression of the # .ect of our lo"e and worship ut the word '1ama' cannot gi"e us the full aspects of 'ishnu in all 1asas. ,ll the different aspects of the 3ersonalities of Krishna should not e considered to ha"e all 1asas in them. He is "oid of all 4unas or &ualities. So Satchidananda is the e"er-existing, the ,ll-$lissful and ,ll-Knowledge. He accepts all who show a particular aptitude to ser"e Him. +ea"ing aside the 5ame of Krishna for the sa!e of other names of gods !nown as $rahma, Shan!ara etc. we find that we cannot get in them the same relation as we expect in Krishna, the ,"atari. So this is an offence to the 5ame of Krishna. I do not mean that the 5ame of 1ama should e placed in the same category with other minor gods, and He too is 'ishnu. In other words, 1ama is Krishna, 1ama is an ,"atara of the 2ountainhead of all ,"ataras whereas Krishna is ,"atari the "ery 2ountainhead. #nly four partially o scured aspects are to e found in 1ama Who does not possess all the different aspects which encourage different !inds of 1asi!as. $ut that is a partial aspect of Krishna Who is the fully manifest 1asa. We should resort to Krishna for the full aspect. We cannot concei"e that 1udra and other gods are full, when Hara 61udra7 is percei"ed only as the destroying agency assuming a disfigured "ision of the # .ect. He is not the full o .ect of our worship. $rahma and 1udra are e"olutionary and dissolutionary agencies of the eternal Sustainer 'ishnu Who has three potencies. 1udra, the energy of destruction, cannot e placed in the position of the Sustainer 'ishnu. We should, therefore, dispel such erroneous impressions. He possesses only delegated power of 'ishnu) ut 'ishnu is the , solute entity. We must not e misled into committing this second offense.

6=7 The Third offence is to show an apathetic mood towards the 4uru. We must not neglect him. , man who thin!s that he would lift himself up to the , solute y his own attempts can ne"er do so unless he accepts His fa"ourite Counter-part, the 4uru. The integrity of the entity should not e lost sight of when we get .ust a glimpse of the same through the 4uru e"en as the existence of the Sun is only pro"ed y the rays, ut the rays themsel"es are not the sun complete. If a ray is as!ed 'Who are youC' then the ray will declare that he is the Sun. $ut if you as! again ',re you the whole of the SunC' he will say in reply that he is only a part or pencil merely. So, infinitestimal that we are, the full !nowledge has to come to us from the 2ountainhead of Knowledge and is ne"er secured here y our empirical acti"ities. We must not e guided or induced y the !nowledge of finitude of the phenomenal world. If we do so the result will e confined to the mundane hori*on only and we would ha"e no opportunity to go eyond this sphere. So we should always rely on the Scriptures and 4uru whene"er we see! for the transcendental message. 6>7 Scriptures tell us many things of the transcendence to which we are de arred from ha"ing any access. We see all the hori*on round us and we see half the s!y when the ottom half is co"ered y the opa&ue earth. #ne &uarter of the space is !ept in front of us as we are not pro"ided with eyes in our ac!, so three &uarters are not "isi le to us at one time. So our arguments and our impressions, earing on one &uadrant only, are all necessarily partial. We must rely on the transcendental Sound of Scriptures which do not su mit to our senses. We should not disregard the Scriptures as they are the only source of !nowledge of the , solute left for us. 6E7 We !now that we can get rid of all sorts of sins if we utter ut once the 5ame. Ha"ing een assured of this fact, that one transcendental 5ame can relie"e us of all sorts of sins done in this life and e"en those we ha"e done in our past li"es, we should not e encouraged to commit all !inds of wrongs in the hope that uttering the 5ame will efface them. The assurance that we can go on committing all sorts of wrongs will e the fifth offence and this offence would ne"er e pardoned, inasmuch as it amounts to purposeful and deli erate meanness of intention. There are fi"e other #ffences left. 6F7 If we thin! that other acts li!e a lution in sacred water, "irtuous deeds li!e Aa.na 6Sacrificing rituals7, may lead us to the same result as the chanting of the 5ame, then this ecomes the sixth offence. 6H7 If we allow mind wandering during the chanting of the 5ame we would e committing the se"enth offence. 6I7 The eighth offence is committed when we associate worldly affairs of our per"erted ego or mentality with the uttering of the 5ame. 6G7 The ninth offence would e committed when we consider the uni&ue power attached to the utterance of the name as an exaggeration to induce us to su mit to the process of singing. 6;J7 The tenth offence is to instruct 5ama $ha.an to men who ha"e no regard for Him. These are the processes in"ol"ed in our progress in de"otional de"elopment. /ight different stages of a de"otee are specified to ma!e him ac&uainted with his progress. They are9 -- 6;7 'Sraddha' or confidence in the words of the 4uru and the Shastras) 6<7 this reliance will encourage us to see! the company of the real Sadhus) 6=7 'SadhuSanga' or company of sadhus will lead to de"otional acti"ities) 6>7 such acti"ities will ha"e the effect of eliminating all e"ils associated with our wrong mentality. These four &ualifications form the first di"ision of the progrogressi"e ?sic@ stages of true de"otion. Ha"ing gone through those we can earnestly and piously engage oursel"es in 5amasan!irtana. Then follow the later four stages9 the first stage is 5ishthaa which is followed y 1uchi, and then y ,asha!ti and then our constant de"otion is finally de"eloped into $haa"a. 5ishthaa is unde"iating temper, 1uchi is predilection, ,sa!ti denotes firm attachment and $haa"a is the lossomed state of +o"e whose distinguishing mar!s are Kshaanti, , yartha!aalat"a, 'ira!ti, 0aanashunyataa, ,ashaa andha, Samut!aanthaa, 5aamagaanesadaa-ruchi, ,asa!tistad-gunaa!hyaane, 3ritistad 'asati-sthale. In $ha"a- ha!ti we mar! a composition of four ingredients with 1ati. This mixture is !nown as 1asa or palata le drin!. In this state we can set oursel"es free from all mental speculations and we reach a plane where all sorts of good comes to us, to e relished in e"ery way) and this can only e had, when we ha"e a purified mind, free from any distur ance and a solutely peaceful. It is in this

state that we are in full possession of 1asa. This state should not e confused with the worldly 1asa of sensuous en.oyment, as the en.oyment we are gi"en in this world is temporal and inade&uate. In the attainment of all this we should not, howe"er, consider oursel"es as identical with Him, ut should surrender oursel"es as His eternal ser"ants. ,ll the ser"ices that we are going to render to Him should e in His fa"our and interest and not in our fa"our or interest. When we chant His 5ame in this manner He will e on the loo!-out to regulate us and will automatically teach us the principle of $ha!ti. The higher stage of $haa"a-$ha!ti is !nown as 3rema-$ha!ti, or full +o"e of Krishna. This lo"e is the only thing to e sought from Krishna and He gi"es us all sorts of facilities y which we can offer our ser"ices to Him in any one of the fi"e different stages. He has assured us firmly that He would accept us if we tend to su mit to any one of the fi"e. The only crucial point is that we should offer our ser"ices unconditionally so as to gi"e something to our +ord and not to get something from the +ord. We should not ha"e any desire ushering the de"otional attempts and should not compel Him to gi"e us something in return. If we ha"e any the least touch of a selfish moti"e we will surely fail to pro"e oursel"es genuine de"otees. We should regulate oursel"es in such a manner as to e always ser"icea le to Him and ne"er desirous of getting from Him any oon or comfort in return. To get ser"ice from Him is to claim a part of the /n.oyer Krishna which is the greatest offence in a true de"otee. So we should ha"e a de"otional temperament to Kamade"a 60adha"a7 and not the temperament of an en.oyer of this world. This is the true ser"ice to Him, which all unalloyed souls can do ut which the mind cannot do properly when directed y wrong speculations. In fine I may say that we ha"e many things to supplement these de"otional topics y way of elucidating different ideas which are no dou t pu**ling. The only thing that we should ha"e is an unalloyed and unconditional de"otional spirit which is &uite different from the mentality of an ele"ationist or a sal"ationist. ,n unconditional de"otional mood is the only function of the unalloyed soul. We should underline this cardinal point many times, and a full understanding of it will ring 3rema for us from the Supreme +ord. If you are not engaged in the ser"ice of Hari, you will e either a .naani 6follower of a solute monism7, or a !armi 6performer of scriptural rites for securing pleasures in this life or the next7, or an una ashed ser"ant of worldly desires without restraint. Therefore, it is necessary that you should call on Him, loudly uttering the mahaamantra ?sic@ 6Hare Krishna, Hare Krishna etc7. When you loudly recite Shri Krishna's 5ames, !eeping count of the num er of times they are uttered, all the e"ils are steadily got o"er) and lethargy "anishes with all its concomitant defects) and e"en people of an antagonistic nature, apathetic to Hari, will e forced to gi"e up their moc!ery. :Those who come to scoff will remain to pray: with you.

F!!TN!T"S
?;@ 4ita I'.;; ?<@ 4. K'III.FF ?=@ 4. K'III FF ?>@ 4. IK.<= ?E@ 4. I'.;; ?F@ 4. 'II.;> ?H@ 4ita, IK.<H #ublished in The $armonist %Sree Sajjanatoshani&