sexta-feira, 1 de abril de 2016
Uttama-Bhakti
by Sri Srimad Bhakti Prajnana Kesava Goswami Maharaja
anyabhilashita-sunyam jnana-karmadyanavritamanya-abhilashita – prone to selfish, ulterior desires; sunyam –devoid; jnana – knowledge; karma – fruitive work; adi – and so on; anavritam – not eclipsed; anukulyena – through genuine kindness to Him; krishna – Krishna; anu – perpetual; silanam – ardent endeavour; bhaktir-uttama – the utmost culmination of bhakti (devotional service to Krishna).
anukulyena krishnanusilanam bhaktir-uttamaSri Bhakti-rasamrita-sindhu (1.1.11)
Perpetual, ardent endeavour meant exclusively for Sri Krishna and performed out of genuine kindness(1) to Him, when neither prone to any selfish, ulterior desires nor eclipsed by impersonal knowledge, fruitive work, or any other occupation, is known as uttama-bhakti. The sadhaka who carefully reflects upon and studies this verse under the guidance and care of the followers of Srila Rupa Gosvami will know the meaning of bhakti with lucid clarity and indeed, he will attain realization of bhakti.
The Perfect Definition
Fruitive workers, speculative philosophers, mystics,those who offer the results of their work to God, sense enjoyers, whimsical religionists, and the members of various cults, all propagate their own conceptions of bhakti. This verse, from which the symptoms of bhakti to Krishna can be derived, has utterly subverted their opinions, understandings and inferences by proving these to be inconsistent, flawed and greatly misled.
Intrinsic Symptoms and Boundary Symptoms
A Technical Analysis of Interpreting the Verb-root sil
Active Efforts and Emotional States of Being
Active Engagements and Active Disengagements
Engaging in the nine prominent limbs of bhakti, which constitute its very form, through one’s body, mind and words is krishna-anusilanam in the form of an active engagement (pravritti-atmaka-ceshta). On the other hand, resolutely abstaining from offending Krishna’s holy name or the process of serving Krishna is krishnaanusilanam in the form of an active disengagement nivritti-atmaka-ceshta).
Perpetual and Without Obstruction
lakshana-vipse-ittham-bhuteshvabhir-bhage paripratiThe characteristics that are repeated in each of the prefixes pari, prati and parts of abhi [especially "toward" and "severally", or "one after another"] are also included in anu. But it is to be mentioned that anu also exclaims "accompaniment" and "inferiority" like the prefix upa.
‘anu’ reshu saharthe ca hine tupas-ca kathyatSri Harinamamrita-vyakarana (4.107)
The prefix anu is used in this verse with the verb-root sil to convey "perpetually and ardently endeavouring". In other words, the ardent endeavours (silanam) discussed in this definition of uttama-bhakti must be perpetual and without obstruction. Furthermore, such perpetual, ardent endeavours must be exclusively for Sri Krishna. When anu-silanam in both its features, namely active efforts and emotional states of being, is meant exclusively for Sri Krishna, then it is part of bhakti. Hence krishna-anusilanam.
Flawed Definitions
However, this symptom of bhakti is tainted by two flaws (dosha). In some respects it extends to include too much (ativyapti-dosha) and in other respects, it does not extend far enough (avyapti-dosha). Those symptoms that are not tainted by the faults of under-extension (avyapti), over-extension (ativyapti) or inconsistency are the correctly derived symptoms of bhakti.
Over-extension
When Sri Krishna heard the challenging words of Canura and Mushtika upon entering Kamsa’s royal wrestling arena, the joy of heroism (vira-rasa) surged within Him. Whenever a warrior receives blows from his opponent, he is thrilled. Thus, when Krishna received repeated blows from Canura and Mushtika, who perpetually endeavoured to attack Him, He naturally experienced the happiness that arises from heroism. Should one then deem Canura and Mushtika to be bhaktas? Since their endeavours were meant for Sri Krishna’s undoing, and not at all for His enjoyment, no one will ever conclude that they are bhaktas.
Under-extension
When Mother Yasoda denied Sri Krishna full satisfaction, He was not even slightly pleased with her. Hence, in this case, defining bhakti as krishnanusilanam alone prevents the definition from extending to include these actions. In other words, avyapti-doshahas arisen. Mother Yasoda is the presiding goddess of immaculate prema-bhakti in vatsalya-rasa (parental love of God). Her every endeavour is for the sake of serving Sri Krishna. In this pastime, she had thought to herself, "My breast milk alone will not fully nurture Sri Krishna, but the milk on the stove, which is now boiling over, will protect His life!" Although Mother Yasoda was the queen of Vraja and was always surrounded by unlimited servants and maids, she would personally milk the best cows and heat their excellent milk. Then, with her own hands she would prepare the finest butter for Krishna.
"Even if I displease Krishna for the time being," she had thought, "I must save this milk for Him." Thoughts like this would cause herprema-bhakti to swell to exceptional heights and thereafter permeate all of Her actions. Her actions can never be anything but bhakti.
Genuine Kindness to Him
"Pleasing Srila Gurudeva Gives Me Life"
Symptoms Identical with Bhakti
Furthermore, without a consideration of the active efforts and emotional states of being involved in anusilanam, the mere absence of hostility will not be bhakti. For example, pots and other inert objects harbour no hostility toward Sri Krishna, but due to their insentience, they cannot make any active effort for Sri Krishna’s sake nor express any emotion for Him. Therefore, the two termsanukulyena and krishnanusilanam together verily express the intrinsic symptoms of bhakti.
It has been stated in the scriptures:
tad-abhinnatve sati tad-bhodakatvam svarupa-lakshanamThat which remains identical with an object while causing comprehension of it to arise is called the object’s svarupa-lakshana(intrinsic symptom).
The joint term anukulyena krishnanusilanam – the extraordinary nature of perpetual, ardent endeavour meant exclusively for Sri Krishna and endowed with the characteristic of kindness to Him (anukulya) – allows one to comprehend the meaning of krishna-bhakti. At the same time, anukulyena krishnanusilanam is truly identical with krishna-bhakti itself. Hence anukulyena krishnanusilanam is the svarupa-lakshana (intrinsic symptom) of krishna-bhakti.
Symptoms Distinct from Bhakti
Not Prone to Any Selfish, Ulterior Motives
To illustrate this point, consider one example:
Sri Yudhishthira Maharaja yearned to become the emperor of the world in order to serve Sri Krishna. For this end, he supplicated Sri Krishna with his request to perform the Rajasuya-yajna.(8) Actually, his apparent desire to be emperor was only anyabhilasha, but in fact, it was devoid of anyabhilashita. His actual motivation was simply to have the necessary opulence to serve Sri Krishna in a way befitting the Lord’s position. In other words, his aspiration to have sovereignty over the whole world was not motivated by a desire to achieve personal greatness.
The word anyabhilashita is comprised of the noun anyabhilasha (selfish, ulterior motive) and the suffix nin, which means "to foster". Thus, the nature of fostering selfish, ulterior motives is called anyabhilashita. Moreover, if a suddha-bhakta is faced with some imminent disaster, he may pray to Sri Bhagavan to save him. Although his prayer may appear to be anyabhilasha, it will not hinder his bhakti.
Not Eclipsed
The word anavritam, which means "not eclipsed", has been used in connection with jnana and karma instead of sunya, which means "devoid of". The significance of this is that certain forms of both jnana and karma are integral parts of bhakti. Supremely pure jnana is present within bhakti as the search for one’s worshipful deity and as knowledge of the reality of the Supreme Personality of Godhead, bhagavat-tattva-jnana. And what appears to be karma (literally action), is present within bhakti as serving the Supreme Lord by cleaning His temple, cooking for Him and so on. Factually these activities are included among the nine limbs of bhakti; they are not mundane karma. Had the phrase jnana-karma-adi-sunya been used, which means devoid of jnana,karma and so on, the aforementioned visuddha-bhaktitattva-jnana (knowledge of the reality of supremely pure bhakti ), as well as service to Bhagavan, would have also been forsaken even though these forms of jnana and karma do not eclipse bhakti. In fact, they solely and indispensably nurture it.
The Highest Perfection of Bhakti
The Fruit of Bhakti
bhakti-yogo bhagavati tan-nama-grahanadibhihDevotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.(9)
Here, although it suffices to simply say bhakti-yoga, the word bhagavati is included in order to convey that the activities of bhakti, such as chanting and remembering, are only known as bhakti-yoga when they are performed exclusively for Sri Bhagavan’s pleasure. Only this bhakti-yoga can bestow prema. If the activities of bhakti such as chanting and remembering are performed with any purpose other than pleasing Sri Bhagavan, they cannot be called bhakti-yoga and they will never bear the fruit of krishna-prema.
Translated from Sri Gaudiya Patrika Year 1, Issue 3
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 18 Karttika 2008
1 A gentle, sympathetic, or benevolent disposition; showing consideration for others. Synonyms include "affection, lovingness, fondness, intimacy, agreeableness, pleasantness, gratefulness, thankfulness, softness and tenderness. (Based on the definition of "kind" found in the Oxford dictionary)
2 The literal meaning of the words svarupa, tatastha and lakshana are as follows: sva means "own" or "intrinsic"; rupa means "form"; tata means "boundary"; stha means "situated on" and lakshana means "symptom" or "symptoms".
3 "A series of roots or words following the same rule and called after the first word of the series" – Monier Williams Sanskrit Dictionary
4 Note from the preceding section that abhyasa can be considered an action, and samadhi can be considered an emotional state of being.
5 "A term for certain prepositions of particles not connected with a verb but generally governing a noun (either separatedfrom it or forming a compound with it)." – Monier Williams Sanskrit Dictionary
6 The definition presently under discussion is "perpetual,ardent endeavour meant exclusively for Sri Krishna", along with the implication that "such perpetual, ardent endeavour must immediately gratify the person it is meant for".
7 The instrumental case is expressed by the inflection ena in Sanskrit and with the prepositions "by means of" or "with" in English. For example, in "perceived directly by means of one’s own eye" or "perceived directly with one’s own eye", the noun eye is used in the instrumental case.
8 The Rajasuya-yajna may only be performed by a king, and prospective world emperor, who has already subjugated the entire world, either by force or by consent, and has formalized his conquest by the particular means outlined in sastra.
9 Translation by Srila A. C. Bhaktivedanta Swami Prabhupada.
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Sri Srimad Bhakti Prajnana
Kesava Goswami Page
Paresanubhuti
Paresanubhuti
by Sri Srimad Bhakti Prajnana Kesava Goswami
[Srila Prabhupada took sannyasa from Srila Bhakti Prajnana Kesava Gosvami Maharaja in 1959 in Mathura, India, at Sri Kesavaji Gaudiya Matha. He is also the diksa-guru of Srila Bhaktivedanta Narayana Maharaja.]
The knowledge that the jivas acquire at different levels of consciousness is not the same qualitatively nor is it the same quantitatively. Furthermore, knowledge gathered on one level will not necessarily help one's knowledge on the next level. In fact, from the perspective of the knowledge acquired on one level, knowledge acquired at the previous level may be extremely insignificant, inferior and even harmful in one's activities. However, there exists an ultimate level of knowledge, having acquired which there is no possibility of ever again becoming degraded. All types of learning gathered prior to this ultimate level are useless. The development of man's superlative inner qualities take place only by striving to attain this ultimate level of knowledge. Such knowledge alone is known as sambandha-jnana.
The jnana which Srila Rupa Gosvamipada is referring to in the phrase jnana-karmady-anavrtam when defining uttama bhakti, and the jnana that Srila Narottama Thakura has declared to be visera bhanda (pots of poison)* in his kirtanas are not this sambandha-jnana. That jnana which attempts to negate the knower (jnata), the knowable (jneya) and the knowledge (jnana) by annihilating them, in fact, only culminates in ajnana (ignorance). Only that jnana is rejected by them. Such jnana is not sambandha-jnana. It is simply the corrupt jnana which destroys sambandha.
The jnana which is acquired at different levels of consciousness is divided into five categories: (i) indriyartha jnana - knowledge for the purpose of sense gratification, (ii) naitika jnana - moral knowledge, (iii) isvara jnana - knowledge of the supreme controller, (iv) brahma jnana - impersonal knowledge, and (v) suddha jnana - pure knowledge.
(i) Indriyartha jnana - knowledge for the purpose of sense gratification.
The mundane senses gather a conception of the external world and transmit that conception to the mind via the nervous system. The first tendency of the internal sense (the mind) is to gather ideas of the external world. The mind's second tendency is to preserve these ideas in the memory. Then through its third tendency, the mind mixes and separates these ideas, and such functions as deliberation and imagination are produced. The mind's fourth tendency is to ascertain particular groups or classes of these ideas, and by classifying them will make the concepts more manageable. Through the mind's deliberation he will then either accept or reject those groups. Through the mind's fifth tendency, a logical meaning emanates from those properly arranged ideas, and this is called yukti, logic or reasoning. Only by the assistance of this yukti have all types of psychological and material science been produced. Since this yukti is simply a tendency of the mind, it cannot comprehend the tattva which is beyond the mind and mundane words. Paresanubhuti is beyond the approach of such indriyartha jnana.
(ii) Naitika jnana - moral knowledge
Thoughtful consideration of mundane auspiciousness and inauspiciousness, accomplished with the help of indriyartha jnana, gives rise to naitika jnana, moral knowledge. Attachment for matters that are pleasing to the mind and disgust for those which are displeasing are the focus of this jnana. Taking all these features of the mind into consideration, the niti-sastras, which are based on yukti, are a product of the imagination*. They contain instructions for cultivating sense enjoyment and for restraining hatred for anything which happens to be opposed to such sense enjoyment. Since human nature has a still higher tendency, naitika jnana alone cannot satisfy man. Naitika jnana, while focusing on subjects related to the development of the body, mind and society, presents ideas of what is righteousness, and what is sin and vice. However, naitika jnana remains completely silent regarding realization of the supreme absolute reality in the eternal blissful dhama.
(iii) Isvara jnana - knowledge of the Supreme Controller
The thoughtful class of humanity who have carefully deliberated upon the constitution of all entities on earth, considering their mutual relationship, the proper rules to be followed by householders and all other asramas, collective cooperation to remedy all needs, and discussion for progressive development, have concluded on the basis of reason that this world cannot have come into existence by itself. Rather, they have accepted that it has emanated from one prominent tattva, which is intrinsically characterized as jnana, or jnana-svarupa-tattva. That tattva, worshipable for the whole world, is omnipotent, and it is obligatory to worship that reality with heartfelt gratefulness. Then, being pleased with us, He will arrange all types of facility for our sense enjoyment. On the other hand, there are those who maintain a different understanding about the omnipotent purusa. They believe that due to His celebrated and magnanimous nature after having created us, He has made all types of arrangements for the enhancement of our pleasure. That supreme person does not expect anything in return from us, so there is no specific purpose for us to worship Him. Then there are others, such as the saisvaravadis (theists), who say that by performing one's prescribed duties, one achieves happiness, such as attaining Svarga, and by performing activities which are not prescribed, one attains hell. This type of isvara jnana can to some degree be accepted as jnana, but it is mainly mixed with karma. However, isvara jnana does not grant realization of one's nitya siddha svarupa (eternally perfect spiritual form). Thus, paresanubhuti is much higher than this level of jnana.
(iv) Brahma jnana - impersonal knowledge
Man, not being satisfied by the above isvara jnana, again is impelled to apply his reason (yukti) to further cultivate higher jnana. However, at this point, he reaches the final limit of his reasoning. His reasoning, having been repeatedly pushed and finding no other means, then gives rise to the concept of negation, and he proceeds to take support of the laksana vrtti (the unintended or secondary meaning of the statements of Vedanta). In reality, the supreme absolute entity possesses characteristics such as form, variety, qualities, and so on. However, on the basis of yukti that has been stimulated by repeated pushings (and pressure), the conception of a supreme entity that is formless, unvariegated, quality less and undifferentiated manifests. The notion of brahma jnana, in the form of undifferentiated tattva, originates from an anadhikara (ineligible) exercise of the imagination by his reason (yukti). There is no possibility of attaining paresanubhuti, realization of the Supreme Absolute Truth, by such brahma jnana.
(v) Suddha jnana - pure knowledge
It is by these various types of jnana that ordinary people generally expect to attain paresanubhuti. However, paresanubhuti is far beyond the scope of all such knowledge, and this has been proved above. Now, the first question to arise is this - Are such realizations possible? And secondly, if they are possible then what are the means to attain them? The answer to the first question is - certainly there is a possibility. And in the Gita, Bhagavan Sri Krsna personally responds to the second question:
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
["Upon those who perform bhajana to Me with love, yearning for My eternal association, I bestow the transcendental knowledge by which they can come to Me." (Bhagavad-Gita 10.10)]
Suddha jnana can only awaken in one who has completely given up all desires and efforts for anyabhilasa (desires other than to serve Krsna), karma and the four types of jnana which have been mentioned above. At that time, the jiva understands that "constitutionally I am the servant of Bhagavan and my sole function is to serve Him." Being possessed of such suddha jnana, those who constantly engage in bhagavad bhajana with priti (affection) attain a ray of light in the form of eternal buddhi yoga from the sun of the supreme purusa. Only through this ray of light from the supreme sun can one attain paresanubhuti.
To attain paresanubhuti, calmness, a steady mind, and patient longing for the ray of Bhagavan's compassion are required. One cannot advance in a restless or fickle condition. However, this does not mean that one should become inactive, nor can one get any positive result by adopting an artificial means, such as astanga yoga, to make the mind steady. Therefore, the most desirable means is to perform bhajana, being constantly united with Him.
Translated from Sri Gaudiya Patrika, Year 40, Issue 1
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 8 Summer 2001
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Sri Srimad Bhakti Prajnana
Kesava Goswami Page
by Sri Srimad Bhakti Prajnana Kesava Goswami
[Srila Prabhupada took sannyasa from Srila Bhakti Prajnana Kesava Gosvami Maharaja in 1959 in Mathura, India, at Sri Kesavaji Gaudiya Matha. He is also the diksa-guru of Srila Bhaktivedanta Narayana Maharaja.]
The knowledge that the jivas acquire at different levels of consciousness is not the same qualitatively nor is it the same quantitatively. Furthermore, knowledge gathered on one level will not necessarily help one's knowledge on the next level. In fact, from the perspective of the knowledge acquired on one level, knowledge acquired at the previous level may be extremely insignificant, inferior and even harmful in one's activities. However, there exists an ultimate level of knowledge, having acquired which there is no possibility of ever again becoming degraded. All types of learning gathered prior to this ultimate level are useless. The development of man's superlative inner qualities take place only by striving to attain this ultimate level of knowledge. Such knowledge alone is known as sambandha-jnana.
The jnana which Srila Rupa Gosvamipada is referring to in the phrase jnana-karmady-anavrtam when defining uttama bhakti, and the jnana that Srila Narottama Thakura has declared to be visera bhanda (pots of poison)* in his kirtanas are not this sambandha-jnana. That jnana which attempts to negate the knower (jnata), the knowable (jneya) and the knowledge (jnana) by annihilating them, in fact, only culminates in ajnana (ignorance). Only that jnana is rejected by them. Such jnana is not sambandha-jnana. It is simply the corrupt jnana which destroys sambandha.
The jnana which is acquired at different levels of consciousness is divided into five categories: (i) indriyartha jnana - knowledge for the purpose of sense gratification, (ii) naitika jnana - moral knowledge, (iii) isvara jnana - knowledge of the supreme controller, (iv) brahma jnana - impersonal knowledge, and (v) suddha jnana - pure knowledge.
(i) Indriyartha jnana - knowledge for the purpose of sense gratification.
The mundane senses gather a conception of the external world and transmit that conception to the mind via the nervous system. The first tendency of the internal sense (the mind) is to gather ideas of the external world. The mind's second tendency is to preserve these ideas in the memory. Then through its third tendency, the mind mixes and separates these ideas, and such functions as deliberation and imagination are produced. The mind's fourth tendency is to ascertain particular groups or classes of these ideas, and by classifying them will make the concepts more manageable. Through the mind's deliberation he will then either accept or reject those groups. Through the mind's fifth tendency, a logical meaning emanates from those properly arranged ideas, and this is called yukti, logic or reasoning. Only by the assistance of this yukti have all types of psychological and material science been produced. Since this yukti is simply a tendency of the mind, it cannot comprehend the tattva which is beyond the mind and mundane words. Paresanubhuti is beyond the approach of such indriyartha jnana.
(ii) Naitika jnana - moral knowledge
Thoughtful consideration of mundane auspiciousness and inauspiciousness, accomplished with the help of indriyartha jnana, gives rise to naitika jnana, moral knowledge. Attachment for matters that are pleasing to the mind and disgust for those which are displeasing are the focus of this jnana. Taking all these features of the mind into consideration, the niti-sastras, which are based on yukti, are a product of the imagination*. They contain instructions for cultivating sense enjoyment and for restraining hatred for anything which happens to be opposed to such sense enjoyment. Since human nature has a still higher tendency, naitika jnana alone cannot satisfy man. Naitika jnana, while focusing on subjects related to the development of the body, mind and society, presents ideas of what is righteousness, and what is sin and vice. However, naitika jnana remains completely silent regarding realization of the supreme absolute reality in the eternal blissful dhama.
(iii) Isvara jnana - knowledge of the Supreme Controller
The thoughtful class of humanity who have carefully deliberated upon the constitution of all entities on earth, considering their mutual relationship, the proper rules to be followed by householders and all other asramas, collective cooperation to remedy all needs, and discussion for progressive development, have concluded on the basis of reason that this world cannot have come into existence by itself. Rather, they have accepted that it has emanated from one prominent tattva, which is intrinsically characterized as jnana, or jnana-svarupa-tattva. That tattva, worshipable for the whole world, is omnipotent, and it is obligatory to worship that reality with heartfelt gratefulness. Then, being pleased with us, He will arrange all types of facility for our sense enjoyment. On the other hand, there are those who maintain a different understanding about the omnipotent purusa. They believe that due to His celebrated and magnanimous nature after having created us, He has made all types of arrangements for the enhancement of our pleasure. That supreme person does not expect anything in return from us, so there is no specific purpose for us to worship Him. Then there are others, such as the saisvaravadis (theists), who say that by performing one's prescribed duties, one achieves happiness, such as attaining Svarga, and by performing activities which are not prescribed, one attains hell. This type of isvara jnana can to some degree be accepted as jnana, but it is mainly mixed with karma. However, isvara jnana does not grant realization of one's nitya siddha svarupa (eternally perfect spiritual form). Thus, paresanubhuti is much higher than this level of jnana.
(iv) Brahma jnana - impersonal knowledge
Man, not being satisfied by the above isvara jnana, again is impelled to apply his reason (yukti) to further cultivate higher jnana. However, at this point, he reaches the final limit of his reasoning. His reasoning, having been repeatedly pushed and finding no other means, then gives rise to the concept of negation, and he proceeds to take support of the laksana vrtti (the unintended or secondary meaning of the statements of Vedanta). In reality, the supreme absolute entity possesses characteristics such as form, variety, qualities, and so on. However, on the basis of yukti that has been stimulated by repeated pushings (and pressure), the conception of a supreme entity that is formless, unvariegated, quality less and undifferentiated manifests. The notion of brahma jnana, in the form of undifferentiated tattva, originates from an anadhikara (ineligible) exercise of the imagination by his reason (yukti). There is no possibility of attaining paresanubhuti, realization of the Supreme Absolute Truth, by such brahma jnana.
(v) Suddha jnana - pure knowledge
It is by these various types of jnana that ordinary people generally expect to attain paresanubhuti. However, paresanubhuti is far beyond the scope of all such knowledge, and this has been proved above. Now, the first question to arise is this - Are such realizations possible? And secondly, if they are possible then what are the means to attain them? The answer to the first question is - certainly there is a possibility. And in the Gita, Bhagavan Sri Krsna personally responds to the second question:
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
["Upon those who perform bhajana to Me with love, yearning for My eternal association, I bestow the transcendental knowledge by which they can come to Me." (Bhagavad-Gita 10.10)]
Suddha jnana can only awaken in one who has completely given up all desires and efforts for anyabhilasa (desires other than to serve Krsna), karma and the four types of jnana which have been mentioned above. At that time, the jiva understands that "constitutionally I am the servant of Bhagavan and my sole function is to serve Him." Being possessed of such suddha jnana, those who constantly engage in bhagavad bhajana with priti (affection) attain a ray of light in the form of eternal buddhi yoga from the sun of the supreme purusa. Only through this ray of light from the supreme sun can one attain paresanubhuti.
To attain paresanubhuti, calmness, a steady mind, and patient longing for the ray of Bhagavan's compassion are required. One cannot advance in a restless or fickle condition. However, this does not mean that one should become inactive, nor can one get any positive result by adopting an artificial means, such as astanga yoga, to make the mind steady. Therefore, the most desirable means is to perform bhajana, being constantly united with Him.
Translated from Sri Gaudiya Patrika, Year 40, Issue 1
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 8 Summer 2001
[BVML Home Page] sbpkm.jpg - 6273 Bytes
Sri Srimad Bhakti Prajnana
Kesava Goswami Page
Paresanubhuti Version II
Parasenubhuti
Realization of the Supreme Absolute Reality
by Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
The knowledge that the jivas acquire at different levels of consciousness is not the same qualitatively nor is it the same quantitatively. Furthermore, knowledge gathered on one level will not necessarily help one’s knowledge on the next level. In fact, from the perspective of the knowledge acquired on one level, knowledge acquired at the previous level may be extremely insignificant, inferior and even harmful in one’s activities. However, there exists an ultimate level of knowledge, having acquired which there is no possibility of ever again becoming degraded. All types of learning gathered prior to this ultimate level are useless. The development of man’s superlative inner qualities take place only by striving to attain this ultimate level of knowledge. Such knowledge alone is known as sambandha-jnana.
The jnana which Srila Rupa Gosvamipada is referring to in the phrase jnana-karmady-anavrtam when defining uttama bhakti, and the jnana that Srila Narottama Thakura has declared to be visera bhanda (pots of poison)* in his kirtanas are not thissambandha-jnana. That jnana which attempts to negate the knower (jnata), the knowable (jneya) and the knowledge (jnana)by annihilating them, in fact , only culminates in ajnana (ignorance). Only that jnana is rejected by them. Such jnana is notsambhanda-jnana. It is simply the corrupt jnana which destroys sambhanda.
The janan which is acquired at different levels of consciousness is divided into five categories: (1) indriyartha jnana- knowledge for the purpose of sense gratification, (2) naitika jnana - moral knowledge, (3) isvara jnana –knowledge of the supreme controller, (4) brahma jnana – impersonal knowledge, and (5) suddha jnana – pure knowledge.
*karma-kanda, jnana-kanda, kevala visera bhanda: “The path of karma-kanda (fruitive activities) and the path of jnana-kanda [empirical knowledge] are just like strong pots of poison.
(1)INDRIYARTHA JNANA – KNOWLEDGE FOR THE PURPOSE OF SENSE GRATIFICATION
The mundane senses gather a conception of the external world and transmit that conception to the mind via the nervous system. The first tendency of the internal senses (the mind) is to gather ideas of the external world. The mind’s second tendency is to preserve these ideas in the memory. Then through its third tendency, the mind mixes and separates these ideas, and such functions as deliberation and imagination are produced. The mind’s fourth tendency is to ascertain particular groups or classes of these ideas, and by classifying them will make the concepts more manageable. Through the mind’s deliberation he will then either accept or reject those groups. Through the mind’s fifth tendency, a logical meaning emanates from those properly arranged ideas, and this is called yukti, logic or reasoning. Only by the assistance of this yukti have all types of psychological and material science been produced. Since this yukti is simply a tendency of the mind, it cannot comprehend the tattva which is beyond the mind and mundane words. Paresanubhuti is beyond the approach of such indriyartha jnana.
(2) NAITIKA JNANA -- MORAL KNOWLEDGE
Thoughtful consideration of mundane auspiciousness and inauspiciousness, accomplished with the help of indriyartha jnana, gives rise to naitika jnana, moral knowledge. Attachment for matters that are pleasing to the mind and disgust for those which are displeasing are the focus of this jnana. Taking all these features of the mind into consideration, the niti-sastras, which are based onyukti, are a product of the imagination*. They contain instructions for cultivating sense enjoyment and for restraining hatred for anything which happens to be opposed to such sense enjoyment. Since human nature has a still higher tendency, naitika jnanaalone cannot satisfy man. Naitika jnana, while focusing on subjects related to the development of the body, mind and society, presents ideas of what is righteousness, and what is sin and vice. However, naitika jnana remains completely silent regarding realization of the supreme absolute reality in the eternal blissful dhama.
(3) ISVARA JNANA –KNOWLEDGE OF THE SUPREME
The thoughtful class of humanity who have carefully deliberated upon the constitutions of all entities on earth, considering their mutual relationships, the proper rules to be followed by householders and all other asramas, collective cooperation to remedy all needs and discussion for progressive development have concluded on the basis of reason that this world cannot have come into existence by itself. Rather, they have accepted that it has emanated from one prominent tattva, which is intrinsically characterized as jnana, or jnana-svarupa-tattva. That tattva, worshipable for the whole world, is omnipotent, and it is obligatory to worship that reality with heartfelt gratefulness. Then, being pleased with us, He will arrange all types of facility for our sense enjoyment. On the other hand, there are those who maintain a different understanding about the omnipotent purusa. They believe that due to His celebrated and magnanimous nature, after having created us, He has made all types of arrangements for the enhancement of our pleasure. That supreme person does not expect anything in return from us, so there is no specific purpose for us to worship Him. Then there are others, such as the saisvaravadis (theists), who say that by performing one’s prescribed duties, one achieves happiness, such as attaining Svarga, and by performing activities which are not prescribed, one attains hell. This type of isvara jnana can to some degree be accepted as jnana, but it is mainly mixed with karma. However, isvara jnana does not grant realization of one’s nitya siddha svarupa (eternally perfect spiritual form). Thus paresanubhuti is much higher than this level of jnana.
(4) BRAHMA JNANA – IMPERSONAL KNOWLEDGE
Man, not being satisfied by the above isvara jnana, again is impelled to apply his reason (yukti) to futher cultivate higher jnana. However, at this point, he reaches the final limit of his reasoning. His reasoning, having been repeatedly pushed and finding no other means, then give rise to the concept of negation, and he proceeds to take support of the laksana vrtti (the unintended or secondary meaning of the statements of Vedanta). In reality, the supreme absolute entity possesses characateristics such as form, variety, qualities and so on. However, on the basis of yukti that has been stimulated by repeated pushings (and pressure) , the conception of a supreme entity that is formless, unvariegated, qualityless and undifferentiated manifests. The notion of brahma jnana, in the form of undifferentiated tattva, originates from an anadhikam (ineligible) exercise of the imagination by his reason (yukti). There is no possibility of attaining paresanubhut,i realization of the Supreme Absolute Truth, by such brahma jnana.
(5)SUDDHA JNANA – PURE KNOWLEDGE
It is by these various types of jnana that ordinary people generally expect to attain paresanubhuti. However paresanubhuti is far beyond the scope of all such knowledge, and this has been proved above. Now, the first question to arise is this – Are such realizations possible? And secondly, if they are possible then what are the means to attain them? The answer to the first question is –certainly there is a possibility. And in the Gita. Bhagavan Sri Krsna personally responds to the second question.
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mama upayanti te
(Bhagavad-Gita 10.10)
“Upon those who perform bhajana to Me with love, yearning for My eternal association, I bestow the transcendental knowledge by which they can come to Me.”
Suddha jnana can only awaken in one who has completely given up all desires and efforts for anyabhilasa (desires other than to serve Krsna), karma and the four types of jnana which have been mentioned above. At that time, the jiva understands that “constitutionally I am the servant of Bhagavan and my sole function is to serve Him.”
Bing possessed of such suddha jnana, those who constantly engage in bhagavad bhajana with priti (effection) attain a ray of light in the form of eternal buddhi yoga from the sun of the supreme purusa. Only through this ray of light from the supreme sun can one attain paresanubhuti.
To attain paresanubhuti, calmness, a steady mind, and patient longing for the ray of Bhagavan’s compassion are required. One cannot advance in a restless or fickle condition. However this does not mean that one should become inactive, nor can one get any positive result by adopting an artificial means, such as astanga yoga, to make the mind steady. Therefore, the most desirable means is to perform bhajana, being constantly united with Him.
Translated from Sri Gaudiya Patrika, Year 40, Issue 1
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 8 Summer 2001
Sri Srimad Bhakti Prajnana
Kesava Goswami Page
Sabdera Sakti The Potency of Transcendental Sound Vibration
by Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
We know that one who has sakti, potency is indeed saktimana, the possessor of sakti. Therefore, that sound (word) which is endowed with sakti is saktimana Himself. What is the doubt in this? Since material sound is of an unconscious, inert nature, its potency is limited and it cannot act independently. However, sound vibration of the transcendental world has inconceivable sakti. Being free from any tinge or obstruction of maya, transcendental sound is non-different from the source of the sound Himself and, being unprecedentedly potent, can accomplish that which is extremely difficult to accomplish. In other words, it can make the impossible possible. It is said in the scriptures.
nama cintamanih krsnas
caitanya-rasa vigraha
purnah suddho nitya-mukto
‘bhinnatvan nama naminoh 1
(B.R.S. Eastern Wave 2/108)
1 The holy name of Krsna is a transcendental blissful wish-fulfilling jewel, for it is Krsna Himself, the reservoir of all pleasures. Krsna’s name is complete, and it is the form of all transcendental mellows. It is not a material name, it is not subject to any material condition, and it is not less powerful than Krsna Himself. Since Krsna’s name is not contaminated by the material qualities, there is no question of its being involved with maya. This is because the name of Krsn and Krsna Himself are identical.
kali-kale nama-rupe krsna-avatara
nama haite haya sarva-jagat-nistara 2
2 In this age of Kali, Sri Krsna has incarnated as His holy name, the Hare Krsna maha-mantra. Simply by chanting the holy name one associates with the Lord directly. Anyone who does this is certainly delivered.
Bhagavan Sri Krsna has manifested Himself in this world in the form of sabda-brahma. Sabda brahma Sri Hari is a completelynirguna entity. We humans born in this world of the material modes of nature are, therefore, not able to recognize Him, nor are we able to experience His unlimited sakti and sweetness. Being born of the material modes our material senses are specifically qualified to experience only material form, taste, smell, sound and touch. The substance which is born of material modes, the senses, cannot help us to approach the entity which is beyond the modes—Bhagavan. Therefore, by these material senses we only experience mundane and temporary objects. If, with our material senses, we remain absorbed in worldliness, then it is completely impossible for us to revive our conscious state. Therefore, while not transgressing the limits of the bare necessity of our association. With material objects it is proper for us to strive in the direction of realizing the nirguna entity. Is is improper for us to remain restlessly anxious to realize our own svarupa as well as that of our atma’s supreme relatives, Hari, guru and Vaisnavas? Will our fellow friends not give any consideration to these thoughts? If one cannot develop his consciousness to the state of his constitutional position, what is the benefit of his attaining human birth?
It is said that realization of the nirguna-vastu transcendental reality, comes in only one way-through our ears. In order to bestow mercy pon us, the spiritually enlivening and potent hari-katha or vaikuntha-sabda from the lips of living and spiritually enlightenedsadus appears in this world (the realm of human perception). If we wholeheartedly receive that Bhagavan coming in the form ofsabda through out ears, then, after passing through the path of the ears, this sabda-brahma enters the core of our heart. Then, having completely destroyed the dirt and darkness of the heart, He Himself undoubtedly established His transcendental pure throne therein.
The nirguna entity or sound can come to this world of material modes out of His own sweet will. That entity or sound appears in this material realm for the supreme welfare of the whole world. This vaikuntha-sabda appears in this world by means of srauta patha, the guru parampara. It floods out as rivers through the lips of Sri Gurudeva or Vaisnava, both of whom are the embodiment of saccidananda (spiritual strength, knowledge and bliss). Therefore, the spiritualized tongue of the sadhu, which is chastely engaged in bhagavata kritana, is called the mother of Sri Nama.
Many people have the opinion that when this nirguna sound comes to this world from the transcendental plane, It has to accept the form of an entity born of the material modes. However, one can easily understand that this speculative, unchaste conception is anti-devotional and opposed to conclusive scriptural truths. The efforts of such people to secretly establish the supremely beautiful and all-potent controller of maya as subordinate to may , or to doubt the unlimited all-potent nature of Sri Bhagavan, is the display of their foolishness. Therefore, it is said that since the supreme absolute reality as sabda-brahma is the supreme independent autocrat, His transcendental nature is never lost. The sound vibration emanating from the lips of a sadhu is fully conscious, spiritually enlivening, and unlimitedly powerful. On the other hand, whatever is spoken by people like us, whose senses are composed of inert matter and born of material energy, is all worldly. Material sound emerges from the material sky, remains there for some period of time, and finally merges back into the material sky. This sound vibration pervades the material sky for the purpose of sense gratification, and it manifests only to put us in trouble. Eating, drinking, sleeping, indulging in sex and after that dying are the only activities of this world. However, the sound which enters into our ears through the srauta patha, guru parampara . has such a super mundane and enchanting power that once it enters the heart through the medium of the ears it causes the constitutional spiritual nature of the human being to blossom. This transcendental sound comes to this universe of fourteen planetary systems, from Vaikuntha, after penetrating through Brahmaloka. It liberates the jiva from maya, and captivates him in the transcendental loving service of Sri Bhagavan. Passing though Viraja and Brahmaloka, it again takes him back to Vaikuntha. This is the sabda-sakti or potency of the nama. Transcendental sound alone is the worshpable entity , and the only support for each and every jiva. Apart from surrendering to this sabda-brahma, there is no other means of deliverance or welfare for the jiva. Therefore, Sriman Mahaprabhu has said:
hare krsna hare krsna, ksna krsna hare hare
hare rama hare rama, rama rama hare hare
prabhu kahe, kahilama ei mahamantra
iha jpaapa giya sabe kariya nirbandha 3
(C.B. Madhya 23.76-77)
iha haite sarva-siddhi haibe sabar
sarva ksana bala ithe vidhi nahi ara 4
(C.B. Madhya 23.78)
ki bhojane ki sayane kiba jagarane
aharnisa cinta krsna balaha vadane 5
(C.B. Madhya 28.28)
3 Sri Caitanya Mahaprabhu said, ‘I have given you this maha mantra. All of you should continue to chant a fixed number of rounds.
4 By chanting this maha-mantra, every one of you will attain all types of perfection. Continue to chant at every moment. There are no hard and fast rules for chanting.
5 While eating, sleeping or being awake, day and night, you should engage your mind in thinking about Krsna and your mouth in chanting His name.
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana 6
(C.c. Adi 7.73)
kali-kali nama –rupe krsna –avatara
nama haite haya sarva-jagat-nistam 7
(C.c. Adi 17.22)
nama bina kali kale hani ara dharma
sarva mantra sara nama ei sastra marma 8
(C.c. Adi 7.74)
kubuddhi chadiya kara sravana-kirtana
acirate pabe tabe krsna-prema dhana 9
(c.c. Antya 4.65)
By neglecting or remaining indifferent to this sabda brahma, and by showing one’s ‘courage’ by adopting the impure sound of this mundane world, one will definitely be put into trouble. If one is not fortunate enough, he cannot understand the glories of the sabda. Unfortunate persons think that they have heard hari-katha. In the real sense, however, they have not heard at all. They are completely deceived. If, by good fortune, we develop a service attitude for bhajaniya vastu Sri Bhagavan, only then will this
hari-katha enter our ears. In other words, only then can we hear it, retain it, and understand it. Therefore, our foremost duty is to give full attention to that source, the self-realized soul (whose intrinsic function of loving Krsna has fully awakened) from whom the spiritually enlightening hari-katha is manifesting. In this world there are lakhs and lakhs of societies, whose members are simply exercising their tongues and minds in
anu-svara-visarga, the matter of grammar and punctuation [i.e. they are wasting their energies in grammatical calculation]. They cannot realize the real meaning of the spiritually enlivening sound coming down from paravyoma –the spiritual sky. Despite acting as speakers of hari-katha , day by day they are drowning in the pool of sense enjoyment. Hence it is imperative to completely give up bad association, asadhu-sanga, and discuss scripture (sabda-brahma) in sadhu sanga. As the sastra says:
tato duhsangam utsriya
satsu sajjeta buddhiman
santa evasya chindanti
mano-vyasangam uktibhih 10
(S.B. 11.26.26)
6 By chanting the Krsna-mantra one can obtain freedom from material existence. By chanting Krsna’s name, one will attain His lotus feet.
7 In this Age of Kali, Sri Krsna has appeared as His holy name. By chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered.
8 In this Age of Kali, there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic mantras. This is the purport of all scripture.
9 Sri Caitanya Mahaprabhu told Sri Sanatana Gosvami, “Give up all your illogical, anti-devotional thoughts, for they are unfavorable for getting shelter at the lotus feet of Krsna. Meticulously engage yourself in chanting and hearing. By this, you will very soon achieve the supreme wealth—Krsna prema.
10 An intelligent person should therefore reject all bad association, and instead take the association of saintly devotees whose words cut off the excessive material attachment of one’s mind.
Translated from Sri Gaudiya Patrika
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 7 Winter 2000
Sri Srimad Bhakti Prajnana
Kesava Goswami Page
One Must Correctly Identify a Vaiñëava
by Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja
[NOTE: This page uses Balarama font (available here) for better transliteration of Sanskrit into English. Click here for a non-Balarama version.]
Some Misconceptions
The mercy of Çré Guru and the Vaiñëavas is the one and only means by which a jéva can attain the ultimate goal of life. Only by their mercy is it possible for him to obtain the merciful, sidelong glance of
the most compassionate Çré Bhagavän. This we have heard repeatedly.
We have also heard that the mercy of Çré Guru and the Vaiñëavas is causeless. It is never brought about by anything of this world, nor by the impersonal, undifferentiated state of any such thing. We fail to grasp the nature of that mercy as independent of any material cause, and therefore we often ascribe imagined characteristics to it. We may think that there is no need for us to serve with resolute determination and careful, ardent endeavour; we can simply continue following our own fancies and, by the grace of Çré Guru and the Vaiñëavas, all our cherished desires will one day suddenly come true. We may even think that to earnestly apply oneself in devotional service is but another expression of the mood to enjoy and a whimsical pursuit. Alternatively, we may imagine that bound jévas like us can realise our cherished desires independently, without the mercy of sädhus and Çré Guru.
Those who hold such opinions are unable to understand that the mercy of sädhus and the jéva’s intent desire to serve are one and the same. Their deceitful words reveal that they are not truly yearning, with a heart full of remorse, to receive the mercy of sädhus.
Why Identify the Level of a Vaiñëava?
The mahäjanas, great realised souls, have explained the method to obtain the mercy of the Vaiñëavas:
ye yena vaiñëava, ciniyä laiyä ädara kariba yabe
vaiñëavera kåpä yähe sarva-siddhi, avaçya paiba tabe
One who has become qualified to discern the level of eligibility (adhikära) of those who have taken to the path of devotion and to thereby differentiate between the kaniñöha-bhakta (novice devotee), madhyamabhakta (intermediate devotee) and uttama-bhakta (advanced devotee), is duty-bound to honour those three types of Vaiñëavas appropriately. This is the meaning of the words ye yena vaiñëava.
It is improper to honour a kaniñöha-adhikäré in a way that befits only an uttama-adhikäré, or to deal
with a madhyama-adhikäré as if he were a kaniñöhaadhikäré. Only when we respect Vaiñëavas in a manner befitting their respective qualification can we become free from knowingly or unknowingly
committing vaiñëava-aparädha. Only then can we realise the transcendental, merciful form of the
Vaiñëavas, which bestows all desired perfection.
Therefore, the ability to correctly identify a Vaiñëava is indispensable. Simply by doing so, we are automatically filled with honour and affection for him. Upon recognising your brother, you are at once overcome by brotherly affection that is incomparably sweet. Our exclusive aim is to be able to recognise a Vaiñëava and consider him our property, our own dear well-wisher, and to develop an affectionate bond with him.
It is insufficient merely to dwell on how much the Vaiñëavas love us or consider us to be their own. This is because the personal satisfaction that comes from thinking we are loved by the Vaiñëavas is nothing but an external symptom of the desire for sense gratification, which lurks in the deepest region of our hearts. If, instead, we begin to measure how much we have become bound in affection to the Vaiñëavas, it indicates that we are on our way to attaining the very perfection of all desires. Until we can identify Vaiñëavas and develop an intimacy with them in which we regard them as our bosom friends, we will be unable to realise the true nature of their affection for us.
Divine and Mundane Qualities
But before we can begin identifying Vaiñëavas or developing close affection for them, there are many
issues we need to examine first. While trying to classify a Vaiñëava, we will discern, from the mundane
perspective, many fine qualities in him, just as we will also chance to see his faults. Commonly, we are
attracted by a Vaiñëava’s modesty, affection, natural forbearance and generosity. We tend to assess
someone’s eligibility as a Vaiñëava solely by noting these virtues, which attract us and arouse in us a
semblance of affection for him.
It is important, and appropriate, for us to analyse and reflect upon the nature of these “external” virtues. By doing so we can determine whether or not we actually have darçana of a Vaiñëava by observing such qualities in him and, as a result, becoming attached to him and showing him honour. A Vaiñëava should be identified and honoured on the basis of his vaiñëavatä, or quality that best defines a Vaiñëava. This quality is the Vaiñëava’s exclusive dedication to the service of Çré Viñëu, and it is this that comprises his real nature. If we want to identify a Vaiñëava, we need simply measure how dedicated he is to serving Çré Viñëu
. Çréla Kaviräja Gosvämé Prabhu has listed the twenty-six qualities of a Vaiñëava, among which the intrinsic characteristic (svarüpa-lakñaëa) or defining
quality is exclusive surrender to Çré Kåñëa (kåñëaika-çaraëa). The remaining twenty-five qualities
manifest under the shelter of this primary characteristic and further enhance its sweetness.
These qualities will surely be present in Vaiñëavas, along with their vaiñëavatä, or hallmark, exclusive
surrender to Çré Kåñëa. One cannot find a Vaiñëava who is not gentle and well-behaved; however, these
virtues develop according to the strength of his vaiñëavatä.
The point here is that in enumerating these different qualities, Çréla Kaviräja Gosvämé is not
referring to our usual conception of them. From our mundane perspective, we may also detect the
qualities of a Vaiñëava that are listed by Çréla Kaviräja Gosvämé in persons who are not Vaiñëavas, such as the followers of varëäçrama-dharma. In truth, however, it is impossible for a non-Vaiñëava to
possess the qualities of a Vaiñëava. Whatever is synonymous with the word vaikuëöha, which
denotes the abode of the Supreme Lord, is not limited, temporary and gross like the objects of this
world. But everything else indicated by the words of this world is entirely worthless. Therefore, only
extremely superficial observers will think that the qualities of a Vaiñëava can also be found in non-
Vaiñëavas.
For instance, Çréla Kaviräja Gosvämé has listed magnanimity (vadänyatä) as a Vaiñëava quality. An ordinary person can be “magnanimous” according to the conventional meaning (ajïa-rüòhé-våtti) of the word. But this adjective cannot be applied to anyone except a Vaiñëava when it is given its truest and most profound sense (vidvat-rüòhé-våtti).
Our Misguided Vision
But who will look out for the superlative quality of a Vaiñëava? Only he who has realised its supremacy.
In other words, only that person who has himself developed a service attitude will appreciate the
importance of honouring this defining characteristic of a Vaiñëava. Only to he who has surrendered without duplicity are all the virtues of a Vaiñëava revealed in their true aspect. Such a person alone beholds the transcendental and extraordinary qualities of a Vaiñëava, without likening them to mundane qualities and thus inviting offences.
But we are devoid of a service attitude; and therefore
we cannot comprehend this secret of recognizing a Vaiñëava by his vaiñëavatä. All too often we are
attracted by a Vaiñëava’s other qualities, like his ample affection. We praise his patience, tolerance and other “external” virtues, but we should bear in mind that a Vaiñëava’s qualities are not objects for our sense gratification. If the qualities I detect in a Vaiñëava, like affection and patience, do not inspire me to engage in the service of Çré Viñëu and the Vaiñëavas, and do not lead me to become attracted to his vaiñëavatä, then it should be understood that I have been unable see their true aspect. In other words, I have simply been trying to satisfy my senses.
All the qualities of a Vaiñëava are certainly present in every Vaiñëava. If according to our material vision we conclude that Çréla Kåñëadäsa Kaviräja Gosvämé Prabhu was a poet, but that Çré Çivänanda Sena or Çré Govinda, the servant of Çréman Mahäprabhu, were not all that poetic, then we have not properly understood the Vaiñëava’s quality of being poetic (kavitva). Rather, by considering Çréla Kaviräja Gosvämé to be an ordinary author, we merely see in him a rare and exceptional material talent – the gift of poetry.
Those with material intelligence are unable to judge a Vaiñëava by his exclusive surrender to Çré Kåñëa (kåñëaika-çaraëa). They consider him an ordinary person, and end up seeing his faults and assessing his vaiñëavatä by looking at what is merely a semblance of his virtues. When they see the grave disposition of a particular Vaiñëava, they will liken it to the gravity of a common man and praise him, considering
this virtue to be the sole benchmark of his vaiñëavatä. But if another Vaiñëava conceals his gravity, they will not consider him to be a Vaiñëava or, even if they do, they will say that he is not as grave as that first Vaiñëava. Their words are as meaningless as the statement “a stone container made of gold”.
I begin my journey to hell by being envious of a Vaiñëava, seeing in him the semblance of faults, which are unpleasant to my senses. And I suffer equally by being affectionate to a Vaiñëava upon seeing in him
the semblance of good qualities, which are pleasing to my senses. In both cases, my vision is limited to the mundane realm, and I am not fortunate enough to be able to recognise the transcendental Vaiñëava.
Hence, in trying to find a Vaiñëava, we should not simply end up selecting someone who possesses
mundane qualities or who is devoid of them.
A Concern
The mahäjanas have stated: “vaiñëava cinite näre devera çakati – it is impossible even for the demigods to properly identify a Vaiñëava.” This may lead me to wonder how I – a helpless and feeble being who is
ignorant and foolish – can ever hope to recognise a Vaiñëava? How will I be able to understand his
vaiñëavatä? As long as I remain ignorant of sambandha-tattva, the principle of one’s relationship with Çré Kåñëa, and continue to lack faith in the mercy of the Vaiñëavas, I will be subject to various types of
misgivings and be deprived of this mercy.
One Vaiñëava has given a very beautiful and remarkably logical answer to this question. It is indeed
true, he said, that the demigods themselves are unable to recognise a Vaiñëava, but why should this be cause for concern. The emperor may be unable to recognize my mother, but that will hardly prevent me from being able to recognise her, even if I were but a tiny baby.
When I was an infant, I did not understand what relationship my mother had with me, nor was I able to
realise her deep love and affection for me. Although I was ignorant, it does not follow that my mother was not my mother at that time or that I was deprived of her affection. I always remained related to her and did not forego her maternal affection, despite being unable to understand who she is. Nourished by her love I have now attained adulthood and am able to appreciate how she is related to me and what maternal affection is. During infancy, I did not understand my mother; therefore, I could not realise the sweetness of her affection, although she showered me with it. But I have now grown into an adult through her love and nurturing. By her affection and mercy, I am now able to realise who she is and have now developed a feeling of possessiveness (mamatä) towards her.
When the practising devotee attains madhyamaadhikära, he is able to ascertain the eligibility of a Vaiñëava and show him due affection. Only then is he able to receive the mercy of the Vaiñëavas. It is also by the mercy of the Vaiñëavas that one reaches the madhyama stage. Indeed, their mercy is at play at all times. Only by the compassion of the Vaiñëavas does the jéva who is averse to Bhagavän and full of
anarthas develop the tendency to chant the holy name of Bhagavän in the kaniñöha level. But the
kaniñöha-adhikäré is unable to realise this, and this is what makes him a kaniñöha devotee.
The Vaiñëavas shower their mercy upon the kaniñöha-adhikäré without his knowing it, and this
mercy covertly and imperceptibly elevates him to the madhyama level. Then, only by the mercy of the
Vaiñëavas does he develop the ability to discern what level a Vaiñëava is on and offer him due respect. We do not need to create our relationship with the Vaiñëavas, for it is eternal. Our objective is simply to
realise that relationship, and this is possible only by the strength of their mercy. Why, then, should we
have any concern about being unable to identify Vaiñëavas.
We Really Made the Vaiñëavas Our Own?
The degree to which I have been able to make a Vaiñëava my property and honour him can be
measured by one criteria only: how indifferent or apathetic I have become towards non-Vaiñëavas,
realising that they have no relation with me. Unless one is wholly indifferent towards non-Vaiñëavas, that is, has no relationship with them at all, one has no hope of ever developing a sense of kinship with the Vaiñëavas.
Our conviction that the Vaiñëavas belong to us develops in proportion to our feeling that non-
Vaiñëavas are outsiders. This is not mere talk. If I really wish to be related to the Vaiñëavas, I must first
renounce my attachment to non-Vaiñëavas. If my mother, father, brothers, friends and so-called close
relatives become hostile to the service of the Vaiñëavas and to the supreme conscious Entity, then I
will have to become wholly indifferent to them, regarding them as unrelated to me in any true sense.
This includes my very own body and mind. Until I attain such determination, to think of the Vaiñëavas as my property is nothing but deceit. A person cannot have possessiveness towards or kinship with the
Vaiñëavas while considering non-Vaiñëavas to be related to him – the two are mutually contradictory.
Translated from Sri Gaudiya Patrika, Year 7, Issue 2
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 14 Karttika 2004
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Sri Srimad Bhakti Prajnana
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Some Misconceptions
The mercy of Çré Guru and the Vaiñëavas is the one and only means by which a jéva can attain the ultimate goal of life. Only by their mercy is it possible for him to obtain the merciful, sidelong glance of
the most compassionate Çré Bhagavän. This we have heard repeatedly.
We have also heard that the mercy of Çré Guru and the Vaiñëavas is causeless. It is never brought about by anything of this world, nor by the impersonal, undifferentiated state of any such thing. We fail to grasp the nature of that mercy as independent of any material cause, and therefore we often ascribe imagined characteristics to it. We may think that there is no need for us to serve with resolute determination and careful, ardent endeavour; we can simply continue following our own fancies and, by the grace of Çré Guru and the Vaiñëavas, all our cherished desires will one day suddenly come true. We may even think that to earnestly apply oneself in devotional service is but another expression of the mood to enjoy and a whimsical pursuit. Alternatively, we may imagine that bound jévas like us can realise our cherished desires independently, without the mercy of sädhus and Çré Guru.
Those who hold such opinions are unable to understand that the mercy of sädhus and the jéva’s intent desire to serve are one and the same. Their deceitful words reveal that they are not truly yearning, with a heart full of remorse, to receive the mercy of sädhus.
Why Identify the Level of a Vaiñëava?
The mahäjanas, great realised souls, have explained the method to obtain the mercy of the Vaiñëavas:
ye yena vaiñëava, ciniyä laiyä ädara kariba yabe
vaiñëavera kåpä yähe sarva-siddhi, avaçya paiba tabe
One who has become qualified to discern the level of eligibility (adhikära) of those who have taken to the path of devotion and to thereby differentiate between the kaniñöha-bhakta (novice devotee), madhyamabhakta (intermediate devotee) and uttama-bhakta (advanced devotee), is duty-bound to honour those three types of Vaiñëavas appropriately. This is the meaning of the words ye yena vaiñëava.
It is improper to honour a kaniñöha-adhikäré in a way that befits only an uttama-adhikäré, or to deal
with a madhyama-adhikäré as if he were a kaniñöhaadhikäré. Only when we respect Vaiñëavas in a manner befitting their respective qualification can we become free from knowingly or unknowingly
committing vaiñëava-aparädha. Only then can we realise the transcendental, merciful form of the
Vaiñëavas, which bestows all desired perfection.
Therefore, the ability to correctly identify a Vaiñëava is indispensable. Simply by doing so, we are automatically filled with honour and affection for him. Upon recognising your brother, you are at once overcome by brotherly affection that is incomparably sweet. Our exclusive aim is to be able to recognise a Vaiñëava and consider him our property, our own dear well-wisher, and to develop an affectionate bond with him.
It is insufficient merely to dwell on how much the Vaiñëavas love us or consider us to be their own. This is because the personal satisfaction that comes from thinking we are loved by the Vaiñëavas is nothing but an external symptom of the desire for sense gratification, which lurks in the deepest region of our hearts. If, instead, we begin to measure how much we have become bound in affection to the Vaiñëavas, it indicates that we are on our way to attaining the very perfection of all desires. Until we can identify Vaiñëavas and develop an intimacy with them in which we regard them as our bosom friends, we will be unable to realise the true nature of their affection for us.
Divine and Mundane Qualities
But before we can begin identifying Vaiñëavas or developing close affection for them, there are many
issues we need to examine first. While trying to classify a Vaiñëava, we will discern, from the mundane
perspective, many fine qualities in him, just as we will also chance to see his faults. Commonly, we are
attracted by a Vaiñëava’s modesty, affection, natural forbearance and generosity. We tend to assess
someone’s eligibility as a Vaiñëava solely by noting these virtues, which attract us and arouse in us a
semblance of affection for him.
It is important, and appropriate, for us to analyse and reflect upon the nature of these “external” virtues. By doing so we can determine whether or not we actually have darçana of a Vaiñëava by observing such qualities in him and, as a result, becoming attached to him and showing him honour. A Vaiñëava should be identified and honoured on the basis of his vaiñëavatä, or quality that best defines a Vaiñëava. This quality is the Vaiñëava’s exclusive dedication to the service of Çré Viñëu, and it is this that comprises his real nature. If we want to identify a Vaiñëava, we need simply measure how dedicated he is to serving Çré Viñëu
. Çréla Kaviräja Gosvämé Prabhu has listed the twenty-six qualities of a Vaiñëava, among which the intrinsic characteristic (svarüpa-lakñaëa) or defining
quality is exclusive surrender to Çré Kåñëa (kåñëaika-çaraëa). The remaining twenty-five qualities
manifest under the shelter of this primary characteristic and further enhance its sweetness.
These qualities will surely be present in Vaiñëavas, along with their vaiñëavatä, or hallmark, exclusive
surrender to Çré Kåñëa. One cannot find a Vaiñëava who is not gentle and well-behaved; however, these
virtues develop according to the strength of his vaiñëavatä.
The point here is that in enumerating these different qualities, Çréla Kaviräja Gosvämé is not
referring to our usual conception of them. From our mundane perspective, we may also detect the
qualities of a Vaiñëava that are listed by Çréla Kaviräja Gosvämé in persons who are not Vaiñëavas, such as the followers of varëäçrama-dharma. In truth, however, it is impossible for a non-Vaiñëava to
possess the qualities of a Vaiñëava. Whatever is synonymous with the word vaikuëöha, which
denotes the abode of the Supreme Lord, is not limited, temporary and gross like the objects of this
world. But everything else indicated by the words of this world is entirely worthless. Therefore, only
extremely superficial observers will think that the qualities of a Vaiñëava can also be found in non-
Vaiñëavas.
For instance, Çréla Kaviräja Gosvämé has listed magnanimity (vadänyatä) as a Vaiñëava quality. An ordinary person can be “magnanimous” according to the conventional meaning (ajïa-rüòhé-våtti) of the word. But this adjective cannot be applied to anyone except a Vaiñëava when it is given its truest and most profound sense (vidvat-rüòhé-våtti).
Our Misguided Vision
But who will look out for the superlative quality of a Vaiñëava? Only he who has realised its supremacy.
In other words, only that person who has himself developed a service attitude will appreciate the
importance of honouring this defining characteristic of a Vaiñëava. Only to he who has surrendered without duplicity are all the virtues of a Vaiñëava revealed in their true aspect. Such a person alone beholds the transcendental and extraordinary qualities of a Vaiñëava, without likening them to mundane qualities and thus inviting offences.
But we are devoid of a service attitude; and therefore
we cannot comprehend this secret of recognizing a Vaiñëava by his vaiñëavatä. All too often we are
attracted by a Vaiñëava’s other qualities, like his ample affection. We praise his patience, tolerance and other “external” virtues, but we should bear in mind that a Vaiñëava’s qualities are not objects for our sense gratification. If the qualities I detect in a Vaiñëava, like affection and patience, do not inspire me to engage in the service of Çré Viñëu and the Vaiñëavas, and do not lead me to become attracted to his vaiñëavatä, then it should be understood that I have been unable see their true aspect. In other words, I have simply been trying to satisfy my senses.
All the qualities of a Vaiñëava are certainly present in every Vaiñëava. If according to our material vision we conclude that Çréla Kåñëadäsa Kaviräja Gosvämé Prabhu was a poet, but that Çré Çivänanda Sena or Çré Govinda, the servant of Çréman Mahäprabhu, were not all that poetic, then we have not properly understood the Vaiñëava’s quality of being poetic (kavitva). Rather, by considering Çréla Kaviräja Gosvämé to be an ordinary author, we merely see in him a rare and exceptional material talent – the gift of poetry.
Those with material intelligence are unable to judge a Vaiñëava by his exclusive surrender to Çré Kåñëa (kåñëaika-çaraëa). They consider him an ordinary person, and end up seeing his faults and assessing his vaiñëavatä by looking at what is merely a semblance of his virtues. When they see the grave disposition of a particular Vaiñëava, they will liken it to the gravity of a common man and praise him, considering
this virtue to be the sole benchmark of his vaiñëavatä. But if another Vaiñëava conceals his gravity, they will not consider him to be a Vaiñëava or, even if they do, they will say that he is not as grave as that first Vaiñëava. Their words are as meaningless as the statement “a stone container made of gold”.
I begin my journey to hell by being envious of a Vaiñëava, seeing in him the semblance of faults, which are unpleasant to my senses. And I suffer equally by being affectionate to a Vaiñëava upon seeing in him
the semblance of good qualities, which are pleasing to my senses. In both cases, my vision is limited to the mundane realm, and I am not fortunate enough to be able to recognise the transcendental Vaiñëava.
Hence, in trying to find a Vaiñëava, we should not simply end up selecting someone who possesses
mundane qualities or who is devoid of them.
A Concern
The mahäjanas have stated: “vaiñëava cinite näre devera çakati – it is impossible even for the demigods to properly identify a Vaiñëava.” This may lead me to wonder how I – a helpless and feeble being who is
ignorant and foolish – can ever hope to recognise a Vaiñëava? How will I be able to understand his
vaiñëavatä? As long as I remain ignorant of sambandha-tattva, the principle of one’s relationship with Çré Kåñëa, and continue to lack faith in the mercy of the Vaiñëavas, I will be subject to various types of
misgivings and be deprived of this mercy.
One Vaiñëava has given a very beautiful and remarkably logical answer to this question. It is indeed
true, he said, that the demigods themselves are unable to recognise a Vaiñëava, but why should this be cause for concern. The emperor may be unable to recognize my mother, but that will hardly prevent me from being able to recognise her, even if I were but a tiny baby.
When I was an infant, I did not understand what relationship my mother had with me, nor was I able to
realise her deep love and affection for me. Although I was ignorant, it does not follow that my mother was not my mother at that time or that I was deprived of her affection. I always remained related to her and did not forego her maternal affection, despite being unable to understand who she is. Nourished by her love I have now attained adulthood and am able to appreciate how she is related to me and what maternal affection is. During infancy, I did not understand my mother; therefore, I could not realise the sweetness of her affection, although she showered me with it. But I have now grown into an adult through her love and nurturing. By her affection and mercy, I am now able to realise who she is and have now developed a feeling of possessiveness (mamatä) towards her.
When the practising devotee attains madhyamaadhikära, he is able to ascertain the eligibility of a Vaiñëava and show him due affection. Only then is he able to receive the mercy of the Vaiñëavas. It is also by the mercy of the Vaiñëavas that one reaches the madhyama stage. Indeed, their mercy is at play at all times. Only by the compassion of the Vaiñëavas does the jéva who is averse to Bhagavän and full of
anarthas develop the tendency to chant the holy name of Bhagavän in the kaniñöha level. But the
kaniñöha-adhikäré is unable to realise this, and this is what makes him a kaniñöha devotee.
The Vaiñëavas shower their mercy upon the kaniñöha-adhikäré without his knowing it, and this
mercy covertly and imperceptibly elevates him to the madhyama level. Then, only by the mercy of the
Vaiñëavas does he develop the ability to discern what level a Vaiñëava is on and offer him due respect. We do not need to create our relationship with the Vaiñëavas, for it is eternal. Our objective is simply to
realise that relationship, and this is possible only by the strength of their mercy. Why, then, should we
have any concern about being unable to identify Vaiñëavas.
We Really Made the Vaiñëavas Our Own?
The degree to which I have been able to make a Vaiñëava my property and honour him can be
measured by one criteria only: how indifferent or apathetic I have become towards non-Vaiñëavas,
realising that they have no relation with me. Unless one is wholly indifferent towards non-Vaiñëavas, that is, has no relationship with them at all, one has no hope of ever developing a sense of kinship with the Vaiñëavas.
Our conviction that the Vaiñëavas belong to us develops in proportion to our feeling that non-
Vaiñëavas are outsiders. This is not mere talk. If I really wish to be related to the Vaiñëavas, I must first
renounce my attachment to non-Vaiñëavas. If my mother, father, brothers, friends and so-called close
relatives become hostile to the service of the Vaiñëavas and to the supreme conscious Entity, then I
will have to become wholly indifferent to them, regarding them as unrelated to me in any true sense.
This includes my very own body and mind. Until I attain such determination, to think of the Vaiñëavas as my property is nothing but deceit. A person cannot have possessiveness towards or kinship with the
Vaiñëavas while considering non-Vaiñëavas to be related to him – the two are mutually contradictory.
Translated from Sri Gaudiya Patrika, Year 7, Issue 2
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 14 Karttika 2004
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Sri Srimad Bhakti Prajnana
Kesava Goswami Page
The Attitude of a Servant: Being the Seen not the Seer
Dåñta nahe dåçya haiyä sevakera kärya
The Attitude of a Servant: Being the Seen not the Seer
by Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
[NOTE: This page uses Balarama font (available here) for better transliteration of Sanskrit into English. Click here for a version without Balarama font.]
It is mentioned in Çré Hari-bhakti-sudhodaya (13.2):
akñëoù phalaà tvädåça-darçanaà hi
tanoù phalaà tvädåça-gätra-saìgaù
jihvä-phalaà tvädåça-kértanaà hi
sudurlabhä bhägavatä hi loke
Devotees of Bhagavän are extremely rare in this world. Therefore the perfection of the eyes is to see them, the perfection of the body is to touch them and the perfection of the tongue is to glorify them. Upon seeing the title of this essay and reading this verse, many people will object to this essay even before reading it. Offering our brothers, the readers, prostrated obeisances (säñöäìga-pranämas) and keeping a straw between our teeth, we earnestly beseech them to hear us. By submissively approaching the lotus feet of an äcärya who is the personified conclusion and the manifested embodiment of çästra, we can understand that our consideration of çästra is based on external perception and is nothing but the whim of our minds. Whatever çästra refutes or rejects we, according to our desire, accept as the subject and essence of çästra.
In this verse, a fortunate person who has been blessed by darçana of a bhägavad-bhakta is overwhelmed with bliss. He says, “To have the darçanaof a Vaiñëava is indeed the perfection of the eyes, to touch him is the perfection of the body and to glorify him is the perfection of the tongue, because in this world such bhägavad-bhaktas are rare.
” Such a statement has been delivered by the servant of a Vaiñëava at his lotus feet, after the servant has received the Vaiñëava’s mercy and been overwhelmed by gratitude for him. Unless a Vaiñëava bestows his mercy upon us and reveals his svarüpa, there is no possibility of us knowing and understanding him. When the Vaiñëava mercifully reveals his svarüpa, the jéva remembers his previous mundane, sensual, worldly perception of that Vaiñëava and he naturally feels a deep anguish in his heart. That specific form of the Vaiñëava who is devoted to the service of Bhagavän, attracts him to such an extent that as soon as a previous mundane conception of the Vaiñëava appears on the path of his memory he feels disgusted by it.
It is stated in the above verse, akñëoù phalaà tvädåçadarçanaà hi – the perfection of the eyes is to have darçana of a Vaiñëava. In such darçana the mood to render service under that Vaiñëava’s guidance is indeed expressed. Vaiñëavas know no one other than Bhagavän. In turn, the vaiñëava-sevaka knows nothing but rendering service according to the direction of the Vaiñëava.
This sevana-dharma, service attitude, of the servant does not aim at attaining his own enjoyment through acts of seeing and touching that Vaiñëava. Bhagavän and Bhagavän’s devotees only accept our nature (svarüpa) that is devoted to service. They never accept our mundane nature, which is devoid of service.
Bhagavän is not a mundane entity (präkåta-vastu). Similarly, the çuddha jévätmä is also not a mundane entity. In his pure state, the jévätmä is naturally devoted to service that pleases Bhagavän. The intense eagerness for the darçana of Bhagavän that is observed in him is solely to render service to Bhagavän. The perfection of the sevaka’s feet in visiting the dhäma of Bhagavän is to attain the service of Bhagavän. He cleans the temple of Viñëu with his hands, thus enhancing Bhagavän’s pleasure. The sevaka’s two eyes become blessed by collecting all types of beautiful objects solely for the service of Bhagavän. With the help of his nostrils the sevaka is led to gather various fragrant objects to assist in satisfying Bhagavän. With his tongue the sevaka performs the kértana of Bhagavän’s name, form, qualities and pastimes, thus enhancing His bliss.
Besides this, he offers extremely tasteful foodstuffs to Bhagavän, having examined them with his tongue. The sevaka (the worshipper) has a spiritual body so that the sevya (worshipful) Bhagavän can experience the pleasure of touch from that sevaka. The Vaiñëavas of the Çré-sampradäya are devoted to the conception of vidhi-märga, or regulated devotional service, and cannot embrace the purport of this in their hearts. However, in comparison, the service in the higher adhikära of the Gauòéya Vaiñëavas devoted to the path of räga, or deep attachment, attains the highest extent of perfection for all the senses by this method only.
We have entitled this essay: “The Attitude of a Servant: Being the Seen, not the Seer.” This means that one should not consider himself the subject (seer) of Bhagavän. A person should never hurry to have darçana of Bhagavän with the aim of self enjoyment. When a person has käma, or the desire to please his own senses, the door to the transcendental abode of Bhagavän closes to him. And when mundane endeavours for personal enjoyment and false renunciation have been completely eliminated from the heart that has been illuminated by exclusive surrender to Kåñëa (kåñëaika çaraëatä), the servant’s sole disposition is to execute service exclusively for the pleasure of Bhagavän.
The transcendental gopés of Vraja dress solely for the pleasure of Kåñëa. Phalgutva, to falsely renounce that which pleases Kåñëa can never result in finding a place in hearts. Their obsession for Kåñëa is solely to render service to Him. Their act of looking at Kåñëa’s lotus face without blinking their eyelids, is also for enhancing His bliss. When Kåñëa sees that the gopés are looking at Him, He becomes delighted. Knowing this the gopés are exclusively intent on attaining darçana of Him. When they look at Kåñëa, it is not with the intention of personal enjoyment by being the subject (seer). In other words, they become visible to Kåñëa; they become the object seen by Him. Only to give Kåñëa bliss do they ‘show’ Him their nature (svarüpa), which is completely devoted to His service. Here the act of ‘showing’ does not express their ego, but indicates the excellence of their service.
Thousands and thousands of pilgrims visit holy places in order to have darçana of Bhagavän. Although most think that they received His darçana, they are actually unlimited miles away from receiving it. When one has actually attained darçana of Bhagavän, he is unable to utter statements like, “The deity is made of wood”, “The deity is made of stone”, “The deity is made of clay” and “Jagannätha is devoid of hands and legs”.
Their act of ‘seeing’ is endowed with the spirit of personal enjoyment, which is not the spirit of a servant of Bhagavän. Such statements show that their very act of ‘seeing’ Bhagavän concealed, or barred, their sight. Many have lost the path by which they can have darçana of Bhagavän, being covered by the darkness of the newmoon night (the spirit of personal enjoyment). Therefore, for their deliverance my çré gurupäda-padma has cautioned: “Do not go to see Jagannätha with a spirit of personal enjoyment, which is born of aversion for Him and which is prevalent in this world. Enter the temple of Çré Jagadéça carrying the necessary ingredients, that is, a service attitude that delights Jagannätha.
“Always keep in mind that the act of ‘seeing’ Jagannätha with mundane eyes is not how a servant sees Him. The servant’s disposition is to show Him the nature (svarüpa) of his service attitude – in other words, to become the object (the seen). It means to come within His sight in such a way that delights the worshipful Bhagavän. The servant’s attitude is not to derive pleasure himself by seeing Bhagavän. Rather, brilliantly situated within the servant’s heart is the attitude – ‘Bhagavän will be delighted by seeing me.’ ”
Translated from Sri Gaudiya Patrika, Year 7, Issue 9
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 11 kartikka 2002
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