Jaiva-dharma (The Universal Religion)

Chapter One

Jiver Nitya O Naimittik Dharma

The Soul's Eternal and Temporary Natures

Of all earthly realms, Jambudvipa is the best. Of all places in Jambudvipa, Bharata-varsa is the best. Of all places in Bharata-varsa, Gauda-desa is the best. Of all places in Gauda-desa, Sri Nabadwip-mandala is the best. In one part of Sri Nabadwip-mandala, on the Ganga shore, the beautiful village of Sri Godruma is splendidly manifested eternally. In ancient times many bhajananandi devotees made their homes in the gardens of Sri Godruma.

In that place, in a cottage of vines, a surabhi cow once worshipped Lord Gaurasundara, the Supreme Personality of Godhead. Not far from that place was a bhajana-kutira named Pradyumna-kunja. In that bhajana-kutira thick with vines, a paramahamsa babaji, who was an initiated disciple of the Supreme Lord's personal associate Pradyumna Brahmacari, always stayed, rapt in the bliss of worshipping the Lord (bhajanananda).

Aware that Sri Godruma is not different from Sri Nanda-grama in Vrindavan, Sri Prema-dasa Babaji, who was learned in all the scriptures, also took shelter in that holy place. Every day he chanted Lord Hari's holy names two hundred thousand times. Every day he offered hundreds and hundreds of dandavat obeisances to all the Vaishnavas. He maintained his life by madhukari begging at the homes of the cowherd people there. He strictly followed the rules of a saintly life.

When he had finished all his spiritual duties, he would not waste his time with gossip. Rather, he would read, with tears in his eyes, the Prema-vaivarta of Lord Gaurasundara's dear associate Jagadananda Pandita. At those times the devotees in that forest grove would listen with love and devotion. And why not? The book Prema-vaivarta is full of the sweet mellows (rasas) of devotional service. Also, this babaji read it so sweetly that hearing its words at once extinguished whatever remained of the poison fire of material desires in the hearts of the devotees.

One afternoon, when he had finished the chanting of all his rounds, the paramahamsa babaji sat down in his madhavi-vine covered cottage and read from "Prema-vaivarta" and as he read he became plunged in the ocean of devotional love. At that moment an austere sannyasi approached him and again and again offered dandavat obeisances at his feet.

Plunged in devotional bliss, the babaji was for a moment unaware of external events. Finally seeing the sannyasi prostrate before him, the babaji who was more humble than a blade of grass, at once bowed down to greet him. Saying, "O Lord Chaitanya, O Lord Nityananda, please be merciful upon me, a fallen soul," the babaji began to weep.

Then the sannyasi said to the saintly babaji, "O master, I am very lowly and fallen. Why, imitating my actions, do you mock me in this way?" Then, taking the dust of the babaji's feet, the sannyasi sat down before him.

Giving the sannyasi a tree bark sitting place, and then sitting beside him, the babaji, his words choked with spiritual love said, "O master, I am a fallen soul. How may I serve you?"

Setting down his kamandalu, the regal sannyasi respectfully folded his hands and said, "O master, I am very unfortunate. I studied the sankhya, patanjala, nyaya, vaisesika, purva-mimamsa, and uttara-mimamsa philosophies. I studied the Vedanta, Upanisads, and many other scriptures also. I travelled on pilgrimage to Varanasi and many other holy places. I spent much time debating with others the meaning of the scriptures.

"It is twelve years now since I accepted a sannyasi danda from Srila Saccidananda Sarasvatipada. After I accepted the danda I spent my time always travelling to all the holy places. Wherever I went in Bharata-varsa I always associated with the sannyasi followers of Sankaracarya. Passing through the stages of kuticaka, bahudaka and hamsa, after a few days I attained the stage of paramahamsa. Then I stayed always at Varanasi.

"Observing a vow of silence, I took shelter of the sayings 'aham brahmasi' (I am Brahman), 'prajnanam brahma' (Brahman is consciousness), and 'tat tvam asi' (You are that), which Sankara declares are the maha-vakyas (most important statements of the scriptures).

"Then one day a saintly Vaishnava singing songs about Lord Hari's pastimes came before me. Opening my eyes wide, I gazed at him. He was bathed by the tears flowing from his eyes, and the hairs of his body stood erect in ecstasy. In a choked voice he chanted "Sri Krishna Chaitanya! Prabhu Nityananda!' Again and again he danced with faltering steps. Sometimes he fell to the ground.

"As I gazed at him and heard his song, my heart became filled with love, a love I have no power to describe. Even though I became filled with love, I followed the rules of paramahamsa life and I did not speak a word to him.

"I am pathetic, my rules of paramahamsa life are pathetic, and my so-called good fortune is also pathetic. Why did I not speak to him?

"Since that day my heart has been irresistibly drawn to the feet of Sri Chaitanya. I became very agitated. I spent many days searching for that Vaishnava, but I did not see him anywhere.

"When I saw that Vaishnava and heard the holy names from his mouth I became filled with a pure and sacred bliss. Before that time I did not know that such a bliss existed anywhere. I did not think it was possible for a human being to experience such bliss.

"After some days of thinking I decided that it would be best for me to take shelter of the feet of a Vaishnava. Then I left Varanasi and went to Sridham Vrindavan.

"There I saw many Vaishnavas. Every one of them was calling out the names, 'O Sri Rupa! O Sri Sanatana! O Sri Jiva Gosvami!' and lamenting. They were all meditating on Sri Sri Radha-Krishna's pastimes and in voices choked with love, calling out the name of Nabadwip.

"From that moment I have yearned to see Nabadwip. After a long journey from Sri Vraja-dham, I arrived in Mayapura a few days ago.

"In Mayapura town I heard of your glories, so now I have come to take shelter of your feet. Please be merciful to me, accept me as your servant, and give my story an ending that is good."

Weeping again and again, and humbly placing a blade of grass between his teeth, the saintly paramahamsa said, "O saintly sannyasi, I am very unfortunate. I fill my belly, I sleep, I speak useless gossip. In this way I have wasted my life.

"Now I pass my days in the place where Sri Krishna Chaitanya enjoyed His pastimes. Still, I have no power to taste what is true love for Lord Krishna.

"You are fortunate. Gazing at a Vaishnava, for a moment, you tasted that love. You have received the mercy of Lord Krishna Chaitanya. If, when you taste pure spiritual love, you once remember this fallen person, my life will be a great success."

Speaking again and again in this way, the saintly babaji tightly embraced the saintly sannyasi and bathed him with the tears flowing from his eyes. Touched by a Vaishnava, the saintly sannyasi felt an emotion he had never known before. He danced and wept. As he danced, he sang this verse:

Glory to Sri Krishna Chaitanya! Glory to Lord Nityananda! Glory to my spiritual master, Sri Prema-dasa! Glory to the bliss of devotional service!

After a long time of chanting and dancing the two of them talked about many things. Saintly Prema-dasa Babaji humbly said, "O great soul, please stay in this Pradyumna-kunja for some days and purify me."

The saintly sannyasi replied, "I place my body in the service of your feet. What to speak of a few days, I will serve you to the end of my life. That is my wish."

The saintly sannyasi was learned in all the scriptures. He knew well the spiritual benefit to be attained by staying in the spiritual master's home and studying under his guidance. Therefore he very happily stayed for some says in that forest grove.

After some days the paramahamsa babaji said, "O great soul, Sri Pradyumna Brahmacari Thakura kindly keeps me at his feet. Today he is rapt in the worship of Lord Nrsimha in the village of Deva-palli in the outskirts of Nabadwip-mandala. When we have finished our madhukari begging for alms, let us go and see him.

Crossing the Alakananda River, the two of them came to Deva-palli at two in the afternoon. Then, crossing the Suryatila River, they saw the Supreme Lord's personal associate Sri Pradyumna Brahmacari in the temple of Lord Nrsimha.

From a distance the paramahamsa babaji offered dandavat obeisances to his spiritual master. Melting with love for the Lord's devotees, the saintly brahmacari at once left the temple, with both hands lifted up the paramahamsa babaji, affectionately embraced him, and inquired about his welfare.

After a long talk about spiritual matters, the paramahamsa babaji introduced the saintly sannyasi. The saintly brahmacari respectfully said, "You have attained a proper spiritual master. You should learn Prema-vaivarta from Prema-dasa. It is said (Sri Chaitanya-charitamrta, Madhya 8.128):

"Whether one is a brahmana, sannyasi or sudra, regardless of what he is, he can become a spiritual master if he knows the science of Krishna."*

Then the saintly sannyasi humbly offered dandavat obeisances to his parama-guru (the spiritual master of his spiritual master) and said, "O master, You are a personal associate of Lord Chaitanya. Your glance of mercy can purify hundreds of arrogant sannyasis like myself. Please be merciful to me."

The saintly sannyasi was not experienced in the relationships among devotees. Still, he could see the relationship of the guru and parama-guru, and he did act in the way a sincere disciple should to his spiritual master. Then, after seeing the sandhya-arati, the two of them returned to Sri Godruma.

After some days had passed in this way, the saintly sannyasi desired to learn the spiritual truth from the paramahamsa babaji. Except for his garments, the sannyasi had become like the Vaishnavas. Controlling his mind and senses, and filled with a host of virtues, he had full faith in the spiritual path. In addition to that, he was very humble and he now had faith in the transcendental pastimes of the Supreme Lord.

One morning, at sunrise, the paramahamsa babaji sat in his cottage of madhavi vines and chanted his rounds on tulasi beads. As he remembered the Lord's pastimes of leaving Vrindavan, tears flowed again and again from his eyes. Now aware of his original spiritual form and forgetful of his external material body, he became engaged in a service appropriate for that time of morning. Approaching, the saintly sannyasi could see that the babaji was plunged in an ecstatic trance.

Staring at the sannyasi, the paramahamsa babaji said, "O gopi friend, please silence that monkey, so he will not break the happy sleeping of our Radha-Govinda. If They waken, then our friend Lalita will be unhappy and she will rebuke me. Look! Ananga-manjari is signalling that it be done. You are Ramana-manjari. This is the service given to you. Please be careful and attentive."

Speaking again and again in this way, the paramahamsa babaji finally became unconscious. Now understanding his identity in the spiritual world, the saintly sannyasi became engaged in those services.

Then the sun rose and the beauty of dawn became manifest. The birds sang. Gentle breezes blew. The morning sunlight made the cottage of madhavi vines very beautiful, beautiful beyond description.

The paramahamsa babaji was sitting on a seat made from banana bark. Gradually he regained external consciousness. Then he continued to chant the holy names. At that time the saintly sannyasi offered dandavat obeisances to the feet of the babaji, humbly sat down beside him, and said, "O master, this lowly person has a question. Please answer his question and make his burning life cool and happy again. Please sprinkle the nectar of Vraja on his heart, a heart burned by the fire of impersonalism."

The babaji replied, "You are qualified to hear answers. Please ask your question, and I will reply as I am able."

The sannyasi said, "O master, for many days I have heard about religion. I have asked many people about the truth of religion. Sad to say, their answers were not in harmony with each other. Therefore I ask: What is the true duty of the individual soul? Why do different teachers give different explanations of the truth of religion? If there is only one truth, why do the philosophers not agree in their opinions?"

Meditating on the feet of Sri Krishna Chaitanya Prabhu, the saintly babaji replied, "O fortunate one, as far as my understanding allows, I will tell you the truth of religion. Please listen.

"The eternal nature of a thing is its eternal religion. The religion of something comes from its original identity. When Lord Krishna desires to create something, He creates its original nature. That original nature is its eternal religion. However when a thing comes into contact with other things, its nature may become changed. After some days that changed state becomes firmly established and it seems to be the eternal nature of the thing. However this changed nature is not in truth the real nature of the thing. These changed natures are called nisarga. I will give you an example of such a changed nature. Water has an original nature. The original nature of water is that it is liquid. However, in contact with certain circumstance, that nature becomes changed and the formerly liquid water may become solid ice. That is the changed nature of water, which seems to be its original nature. However, this changed nature is not eternal. It is always temporary. It is manifested for some reason, it remains for some time, and eventually it disappears of its own accord. On the other hand, the original nature of a thing is eternal. Even when the changed nature is manifested, the original nature remains, although it is dormant. In the course of time, when circumstances are favourable, the original nature is again openly manifested.

"The original nature of a thing is eternal. Its changed nature is temporary. One who knows the truth knows the difference between the eternal and temporary nature. One who does not know the truth thinks the temporary nature is eternal."

Then the saintly sannyasi asked, "You speak of a 'thing' (vastu). What does this word mean?"

The paramahamsa replied, "The word 'vastu' is derived from the verb 'vas' (to exist) and the affix 'tu'. Therefore that which exists is called 'vastu'.

There are two kinds of vastus: Things that exist in reality and things that do not exist in reality. What exists in reality are spiritual truths and the spiritual goal of life. What does not exist in reality are material objects, material qualities, and the like. What exists in reality exists in truth. What does not exist in reality exists only in someone's mistaken belief.

"When a person believes something it may be that what he believes is the truth, or it may be that it is only an illusion. In Srimad Bhagavatam (1.1.2) it is said:

"The highest truth is reality distinguished from illusion for the welfare of all."*

In this way it is proved that the world of spirit is the true reality. The Supreme Personality of Godhead, is the only reality. From Him the many individual spirit souls, who are all his parts and parcels, are manifested, and from Him also the potency of illusion (maya) is also manifested.

"Therefore the word 'thing' (vastu) may be applied to three things: 1. the Supreme Personality of Godhead, 2. the individual spirit souls and 3. the illusory potency (maya). These three things exist in reality. Knowledge of the relationships that exist between these three things is said to be pure knowledge.

"There are many different conceptions of the true natures of these three things. These conceptions tend to be full of errors. The vaisesika philosophers, in their categorisation of things and qualities, believe to be true many things that are not true.

"Things that exist in truth have specific attributes. These attributes determine their nature. The individual spirit souls exist in truth. The individual spirit souls have specific attributes that are eternal. These determine the natures of the individual souls.

Then the saintly sannyasi said, "O master, I yearn to understand this properly."

Then the saintly babaji said, "A devotee named Krishnadasa Kaviraja, who has received the mercy of Lord Nityananda, showed me a manuscript of a book he had written, a book named Sri Chaitanya-charitamrta. In that book (Madhya 20.108 and 117) Sriman Mahaprabhu gives this instruction:

"It is the living entity's constitutional position to be an eternal servant of Krishna because he is the marginal energy of Krishna and a manifestation simultaneously one and different from the Lord.*

"Forgetting Krishna, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy (maya) gives him all kinds of misery in his material existence."*

"Lord Krishna is the totality of spiritual existence. He is like a sun from which many spiritual universes have come. The individual spirit souls are rays of light from that Krishna-sun. There are many individual spirit souls.

"Someone may say, 'You say that the individual spirit souls are parts of Lord Krishna. This means that when He is broken up to become the individual spirit souls, Krishna ceases to exist. This is like a mountain that is broken up into many parts. When it is broken in this way the mountain ceases to exist.'

"To this I reply, You cannot speak in that way. If my opponent then protests, 'Why not?' then I reply: From Lord Krishna limitless individual souls are manifested as His parts and parcels. Still, Lord Krishna is not diminished even slightly because of that.

"In all the Vedas it is said that the individual souls are like sparks emanating from the blazing fire of Lord Krishna. However none of these comparisons give a completely accurate picture of the real truth. The examples of the great fire and the spark, the sun and the rays of light, and the alchemists stone and gold do not describe the entire situation. Therefore, rejecting these material analogies, one should look inside his own heart and there he will understand the truth of the soul's nature.

"Lord Krishna is the great spiritual being and the individual soul is the infinitesimal spiritual being. Lord Krishna and the individual soul are one in the sense that they are both spiritual. However, Lord Krishna is the complete whole and the individual souls are only parts of the whole. That is the difference between them.

"Lord Krishna is the supreme master eternally, and the individual spiritual soul is His servant eternally. In this way their natures are described.

"Lord Krishna is the supreme attractive, and the individual spirit soul is attracted to Him. Lord Krishna is the supreme controller, and the individual spirit soul is controlled by Him. Lord Krishna sees all, and the individual spirit soul is observed by Him. Lord Krishna is perfect, and the individual spirit soul is poor and lowly. Lord Krishna is all-powerful, and the individual soul is powerless. Therefore the eternal nature or religion of the individual soul is to be a faithful servant of Lord Krishna eternally.

"Lord Krishna is the master of limitless potencies. All these potencies are perfectly manifested in the spiritual world. For the manifestation of the individual souls one particular potency, the tatastha shakti is employed.

"The imperfect material universes are also manifested by one of the Lord's potencies. That is the same potency, called the tatastha shakti.

"This potency creates a world where spiritual beings and inanimate matter stay together in the same realm. In this way it creates a kind of relationship between the spiritual world and the material world.

"Spirit, which is conscious and pure, and matter, which is inanimate, are opposites. Therefore it is not really possible for the conscious spirit soul to have a relationship with unconscious and inanimate matter.

"The individual soul is a small particle of spirit. Nevertheless, one of the Supreme Lord's potencies makes some individual souls somehow have a relationship with matter. The potency that does this is called tatastha shakti.

"The place that exists between a river's water and the dry land is called tata (shore). Such a place touches both land and water. In that place between land and water the attributes of both the land and water are manifested.

"The individual soul is spiritual. Nevertheless the spiritual soul may be placed under the control of inanimate matter.

"Thus the individual soul is not like the spiritual world, which never comes into contact with the material world. Nor is the individual soul like inanimate matter. In this sense the individual soul is neither spirit nor matter. That is why it is true that the Supreme Personality of Godhead and the individual spirit souls are different beings eternally.

"The Supreme Personality of Godhead is the master of the illusory potency maya. Maya is under His control. On the other hand, the individual spirit soul may in some circumstances find himself under the control of maya. Therefore the Supreme Personality of Godhead, the individual spirit souls and the illusory potency maya are three distinct entities eternally.

"That the Supreme Personality of Godhead is the eternal root of all existence is confirmed by the following words of the Vedas (Katha Upanisad 2.2.13 and Sevatasvatara Upanisad 6.13):

Thus the individual spirit soul is a servant of Lord Krishna eternally. The spirit soul is manifested from the Lord's tatastha shakti. For this it may be concluded that the individual spirit soul is simultaneously one and different from the Supreme Personality of Godhead.

"The individual soul may sometimes find himself under the control of the illusory potency maya, but the Supreme Personality of Godhead is always the controller of maya. In this way the individual spirit soul and the Supreme Personality of Godhead are different eternally.

"The individual soul is spiritual in nature and the Supreme Personality of Godhead is also spiritual in nature. Thus the individual soul is one of the potencies of the Supreme Personality of Godhead.

"On the other hand, because he is part and parcel of Him, the individual soul is also not different from the Supreme Personality of Godhead eternally.

"If the individual soul and the Supreme Personality of Godhead are simultaneously one and different eternally, then the eternal difference between them is most important.

"The eternal nature and duty of the individual soul is service to the Supreme Personality of Godhead. If he forgets this duty, the individual souls comes under maya's control. Then the soul stays away from Lord Krishna. That staying away from Lord Krishna means that the soul enters the material world.

"It is not possible to give an historical account describing when, in time, the soul first fell into the material world. That is why it is said 'anadi-bahirmukha' (the living entity has been attracted by the external feature from time immemorial). This staying away from Krishna and the time of entering maya's world are both different from the soul's eternal nature. They are perversions of it.

"It is because he is in contact with maya and under her control that the soul's temporary nature and temporary duties are manifested. The eternal nature of the soul is one, unchanged, and completely faultless. The temporary natures, created by contact with the material world, are of great variety."

After speaking these words, the saintly paramahamsa babaji stopped and began to chant the names of Lord Hari. After hearing this description of the truth, the saintly sannyasi offered dandavat obeisances and said, "O master, today I will think over all that you have said. If I have any questions, tomorrow I will place them before your feet."

jnanam te' ham sa-vijnanam
idam vaksyamy aesatah
yaj jnatva neha bhuyo 'nyaj
jnatavyam avasisyate

Srila Sridhar Maharaj: Yes. What is material is only the misconception which is the cause of all this material existence. But it also has personality - Devi the goddess.

The world begins within misconception. When you have the proper conception, then you can read Krsna lila everywhere. Everything will excite you about Vrndavana. You won't see the outward thing if you are relieved from misconception. A madman has a maladjusted brain. He may be in the midst of friends, but he is lost in his madness, his paranoia. When he goes back to his normal position, he finds the same thing - all friends. In the same way, everything is all right - only the disease, our misconception needs to be removed.

Chapter Two

Jiver Nitya-dharma Suddha O Sanatana

The Soul's Eternal Nature is Pure and Everlasting

The next morning saintly Premadasa Babaji was plunged in the ecstasies of Vraja. Although the saintly sannyasi wished to place some questions before him, there was no opportunity. Then, in the afternoon, when they had finished their madhukari begging of alms, they both entered the cottage of madhavi and malati vines. The saintly paramahamsa babaji then kindly said, "O best of devotees, now that you have heard my explanation of the true nature of the soul, what is your conclusion?"

Happy to hear these words, the saintly sannyasi asked, "O master, if the individual spirit soul is by nature only atomic in size, how is it possible that his eternal nature is pure and perfect? If the soul is created at a certain point in time, then the soul's nature is also created at that time. If this is true, how can the soul's nature be eternally existing in past, present and future?"

Hearing this question the paramahamsa babaji meditated on the lotus feet of Lord Chaitanya, smiled and then replied, "O noble-hearted one, even though he is atomic in size, the soul is nevertheless perfect, pure and eternal. His being atomic is only in relation to his substance. The Supreme Personality of Godhead, Lord Krishnacandra, is alone great in substance. The multitude of individual souls are His limitless atomic parts. Although the fire itself is not broken up into parts, many tiny sparks come from it. In the same way Lord Krishna, the supreme conscious being, is not divided into parts, but still a great multitude of individual spirit souls are manifested from Him. As each spark has all the power of fire, so each individual soul has all the powers of consciousness. As each spark has all the burning powers of fire, and can, in the right circumstances, start a fire that will burn down the entire material universe, so each individual soul has the ability to fall in love with Lord Krishnacandra. He has the ability to be plunged in an ocean of love for Lord Krishna. As long as he is not in touch with his original nature, the consciousness and atomic soul cannot manifest its natural powers. In truth the nature of the soul is considered in terms of the soul's perception of others. Thinking, 'What is the soul's eternal nature?', one should carefully search for the truth. The soul's eternal nature is love. Therefore the soul is not unconscious or inanimate. It is different from unconscious matter. The soul's nature is to be conscious. The soul's nature is to love. In its pure state, love is identical with devotional service to Lord Krishna. Therefore love, manifested as devotional service to Lord Krishna, is the original nature of the individual soul.

The individual soul may be situated in two states of existence 1. the soul's pure state and 2. the soul's state of material bondage. In the pure state the individual soul is manifested as pure spirit only, free of any contact with inanimate matter. In his pure state the soul is still atomic, and for this reason it is possible that he may change his state of existence. Because Lord Krishna is the supreme consciousness, He never changes His state of existence. In truth, Lord Krishna is supreme, perfect, pure and eternal. In the conditioned state the individual spirit soul is pathetic, broken and impure. In his original state, the soul is great, unbroken, pure and eternal. When the individual soul is in his pure state, his pure nature is manifested. But when the individual soul is in contact with the illusory potency Maya, the soul's pure state is not manifested. Then his original nature is perverted and he is impure. Then he does not take shelter of Lord Krishna. Then he is tormented by happinesses and sufferings. When he forgets the service of Lord Krishna, the soul finds himself situated in the material world of repeated birth and death.

As long as he remains pure, the individual soul retains his original nature; then from that original position he can make further progress and understand that he is a servant of Lord Krishna. However, when he comes into contact with the illusory potency maya, the soul becomes impure. In that condition the understanding of Lord Krishna's service is diminished. Then the soul accepts many different material bodies, one after another. When he is in contact with the illusory potency Maya, the individual soul is covered by a body of gross and subtle material elements. First, the soul identifies himself with the subtle material body. Second, he identifies himself with the gross material body. Third, he identifies himself as the subtle and gross bodies mixed together. In this way the soul's conception of his identity becomes changed. In his pure state the individual soul is an unalloyed devotee of Lord Krishna.

When he identifies himself as the subtle material body, the soul thinks of himself as the enjoyer of the fruits of his work. In this way his conception of himself as a servant of Lord Krishna becomes covered over by his misidentification of himself as the subtle material body.

When he identifies himself as the gross material body, the soul thinks, 'I am brahmana'. 'I am a king'. 'I am poor.' 'I am unhappy.' 'I am defeated by disease and grief'. 'I am a wife'. 'I am a husband'. Thus the soul's misidentification with the gross material body is manifested in a great variety of ways.

When the soul thus has a false conception of his identity, his original nature becomes perverted. The original nature of the pure soul is pure love. That pure love appears in the subtle material body in a perverted way as material pleasure, suffering, lust and hatred. That pure love is seen in the gross material body in an even more perverted way as material eating, drinking, and a host of other so-called pleasures derived from contact with inanimate matter. In this way you can see that the soul's eternal nature is manifested only when the soul is in his pure state of existence. When the soul is situated in material bondage, only the soul's temporary nature is manifested. Thus the eternal nature of the soul is that the soul is perfect, pure, and eternal. The temporary nature of the soul I will describe in more detail on another day.

In the scripture Srimad Bhagavatam pure devotional service to Lord Visnu is described. That devotional service is the eternal activity of the individual soul. Three different conceptions of the soul's nature are described in the material world. They are: 1. the eternal nature, 2. the temporary nature and 3. the nature that contradicts the eternal nature.

The conception that rejects the existence of the Supreme Personality of Godhead and the eternal soul is the third of these. The conception that accepts the existence of the Supreme Personality of Godhead and declares that one should employ temporary, material means to win His mercy, is the second of these, the conception of the soul's temporary nature. The conception that declares that by employing the activities of spiritual love one should strive to attain direct service to Lord Krishna is the first of these, the conception of the soul's eternal nature.

The conception of the soul's eternal nature may be described differently in different countries, among different peoples, and in different languages, but these descriptions all refer to the same eternal nature of the soul. Still, the Vaishnava religion followed in India is the original form, the prototype of all these conceptions of the soul's eternal nature. And the form of the Vaishnava religion that Lord Chaitanya, who is the son of Sachi and the Lord of our hearts, taught the world is the purest form of the Vaishnava religion, the form that the great souls filled with the bliss of pure spiritual love accept and follow."

At this point the saintly sannyasi folded his hands and said, "O master, at every moment I see that what was taught by Lord Chaitanya, the son of Sachi, is the best form of the pure Vaishnava religion. I also see that the theory of impersonal monism taught by Sankaracarya is very wretched and horrible.

"Still, a thought has risen in my mind, a thought I will not accept it unless it is first placed before your feet. It is this: Is the state of deep ecstatic spiritual love revealed by Lord Chaitanya really different from the state of merging into the impersonal Supreme?"

When he heard the name "Sankaracarya" the paramahamsa babaji at once offered dandavat obeisances. Now he spoke the following words: "O noble-hearted friend, one should always think: 'Sankaracarya is Lord Shiva himself.' Sankaracarya is actually the spiritual master of all the Vaishnavas. That is why Lord Chaitanya Mahaprabhu honours him with the title acarya. Sankaracarya is a perfect Vaishnava.

"When Sankaracarya appeared in Bharata varsa there was great need for a guna-avatara of the Lord. The voidist philosophy of Buddha had already practically destroyed the teachings of the Vedas and the duties of varnasrama-dharma. Voidist Buddhism even denied the existence of the Supreme Personality of Godhead. Although it did hint at the existence of the individual soul, Buddhism denied the soul's true eternal nature. At that time the brahmanas had practically become Buddhists and practically abandoned the religion of the Vedas.

"At that time extraordinarily powerful Lord Shiva descended as Sankaracarya to this world, re-established the authority of the Vedas, and transformed voidist Buddhism into the philosophy of Vedic impersonalism. For succeeding in this extraordinary work, the world will be long indebted to Sankaracarya.

"Every work in this world may be considered in two ways. Some work is useful in the context of a certain period of time, and other work is useful for all time. Sankaracarya performed work that was very important for that particular period in history.

From his efforts many good results came. Sri Ramanujacarya and Sri Madhvacarya built the palace of pure Vaishnava religion on the walls and foundation created by Sri Sankaracarya. Therefore Sankaracarya is a great friend of the Vaishnava religion. He is one of its founding teachers. The benefit created by Sankaracarya's teaching is now enjoyed, without any effort on their part by the Vaishnavas.

"Individual souls still in the grip of material bondage urgently need to understand their relationship with the Supreme Personality of Godhead. The individual soul is different from and superior to the gross and subtle material bodies in the material universes. The Vaishnavas and Sankaracarya agree on this point. They do not disagree on the spiritual nature of the individual soul.

"Liberation is defined as becoming free from the material world. Both agree on this also. Up to the stage of liberation Sankaracarya and the Vaishnavas agree on many points.

"By worshipping Lord Hari one purifies his heart and attains liberation. Sankaracarya teaches this also.

"However, about the state of existence that is superior to impersonal liberation Sankaracarya is silent. Sankaracarya knew well that if the individual soul employed the worship of Lord Hari as the way to proceed on the path of liberation, the soul would begin to taste the pleasures of devotional service and would eventually become a pure devotee of Lord Hari. It is for this reason that Sankaracarya, after showing the true path, did not reveal anything more about the secrets of Vaishnava religion.

"They who carefully study all his commentaries can see that this was Sankaracarya's hidden intention. It is only they who waste time merely circle the outskirts of Sankaracarya's teachings who stay far away from the Vaishnava religion.

"Being one with the Supreme Lord and attaining love for Him are, in one sense, the same thing. However, they who narrowly define oneness with the Lord in terms of Sankara's teachings make a claim that the monist unity is a superior stage of self-realization above love for the Lord.

"Consider, for a moment, the meaning of the word 'love'. The consciousness that attracts one spiritual entity to another spiritual entity is called 'love'. If the two spiritual entities are not in truth different from each other, they cannot love each other.

"All spiritual entities are naturally attracted to the supreme spiritual entity, Lord Krishnacandra. That attraction is called Krishna-prema, or love for Lord Krishna.

"Lord Krishnacandra and the individual spirit souls are eternally distinct spiritual entities. Therefore the love they bear for each other is an eternal fact.

"Three things exist eternally: 1. the enjoyer, 2. the enjoyed, 3. the way enjoyment is obtained. If the person who enjoys by loving another is identical with the object of his enjoyment or love, then the love he feels can never be eternal.

"If oneness is defined as the spiritual living entity's pure state, where he is free from any contact with matter, then oneness and spiritual love are identical.

"However, the present day pandita followers of Sankaracarya are not content to accept such a definition. Instead they undertake a great struggle to prove that the Vedas teach the existence of ultimately only one spiritual entity, an entity who transforms Himself into everything which exists. Such a view kills the eternal existence of love. The Vaishnavas have conclusively proved that this view contradicts the true teachings of the Vedas.

"Sankaracarya affirmed that the pure spiritual state is one of perfect oneness. However, his present-day followers do not understand the hidden meaning of his words. Thus they gradually ascribed to him a position not truly his own. They declared the various stages of pure spiritual love to be products of the illusory potency maya. It is for this reason that their theory is called mayavada. It is the lowest and most horrible of all theories in the world.

"The mayavada philosophers refuse to accept the existence of more than one spiritual entity. They refuse to accept the existence of spiritual love. They say that the supreme spirit (brahman) stays aloof from matter only as long as He remains one and undivided. They say that when He assumes any form of His own or the forms of the many individual souls He is in the grip of illusion (maya). Thus they think that the eternal, pure and spiritual form of the Supreme Personality of Godhead is a manifestation of the illusory potency maya. They think the separate existence of the individual spirit souls an illusion created by maya.

Thinking that spiritual love and its manifestations are all products of the illusory potency maya, they affirm that meditation on the oneness of everything is the only thing beyond maya's touch. Thus these bewildered fellows' idea of oneness is not at all the same as spiritual love.

"However, the spiritual love Lord Chaitanya tasted in His pastimes and taught to the world is completely beyond the touch of the illusory potency maya. That love is the highest fruit of pure spiritual oneness.

Mahabhava is a specific transformation of that pure spiritual love. It is a very intense form of the bliss of pure love for Lord Krishna. In it the confidential relationship between the lover and the beloved reaches an intensity never known before. On the other hand, the mayavada philosophy is shallow and unimportant. It can never understand that exalted love."

Then the saintly sannyasi respectfully said, "O master, my heart is filled with conviction that the mayavada theory is shallow and unimportant. Any doubt I had about that is now thrown far away by your mercy. Still, I myself wear the garments of a mayavadi sannyasi. Now I yearn to rid myself of them."

The saintly babaji replied, "O great soul, I do not teach that one should like or hate any particular kind of garments. When one's heart is purified, his garments will also become pure. When a person gives great respect to his outward garments, it shows that he does not give great attention to the condition of his heart.

"In my opinion one should first purify his heart. Then he may adopt the external activities and garments of a saintly person without committing an offense.

"In your heart become a sincere follower of Sri Krishna Chaitanya. Then you will naturally desire to accept the external things that are appropriate for that following. Let that be the way you act. Always remember these words of Lord Chaitanya Mahaprabhu (Sri Chaitanya-charitamrta, Madhya 16.238-239):

"You should not make yourself a show bottle devotee and become a false renunciant. For the time being enjoy the material world in a befitting way and not become attached to it.*

"Sri Chaitanya Mahaprahbu continued: Within your heart you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Krishna will soon be very pleased and deliver you from the clutches of maya."*

Understanding this, the saintly sannyasi did not say anything more about changing his garments. Folding his hands, he said, "O master, I am your disciple and I have taken shelter at your feet. Whatever instruction you give, I will place on my head without argument. By hearing your words I have understood that pure love for Lord Krishna is the only Vaishnava religion. That love is the eternal religion of the soul. That religion is perfect, pure and natural. How should I regard the other religions in the various countries of the world?"

The saintly babaji replied, "O great soul, religion is one. It is not two, and it is not many. There is only one religion for the soul. That religion is called the Vaishnava religion. There is no reason why religion should be different for different languages, countries and peoples. The religion of the soul may be called by different names, but it is not possible that there can be different religions. The religion of the soul is the pure love the atomic spiritual entity bears for the supreme spiritual entity. Because of differing material conceptions, some spirit souls have distorted that original religion and given it a variety of different shapes. The pure and original form of the soul's religion is the Vaishnava religion. Other so-called religions are merely distorted forms of the Vaishnava religion. Other religions are pure to the degree that they are like the Vaishnava religion.

"Some days ago, in Sri Vraja-dham, I placed this same question before the feet of Srila Sanatana Gosvami, who is a personal associate of Lord Chaitanya. "In the religion of the Yavanas there is a word 'esk'. Does this word mean pure spiritual love, or does it not." That was my question. The saintly Gosvami is learned in all scriptures, and he is especially learned in the language of the Yavanas. In that language his learning has no limit. Srila Rupa Gosvami, Srila Jiva Gosvami, and many other learned scholars were also present in that assembly. Saintly Srila Sanatana Gosvami kindly replied in these words:

"Yes, the word 'esk' means love. When the Yavanas worship God they use the word 'esk'. However 'esk' is often used to mean material love also. Examples of this may be seen in the history of Layala Manjanu and the writings of Hafiz. The Yavana acaryas could not understand the true meaning of spiritual life. When they write of 'esk' they mean love in terms of either the gross or subtle material bodies. However, they could not distinguish between material love and pure spiritual love, and they could not understand pure love for Lord Krishna. I have not seen an accurate description of spiritual love in any of the books of the Yavana teachers. I have seen them only in the books describing the Vaishnava religion. The Yavana teachers use the word 'ru' to describe the pure individual soul. However they could not understand the soul in truth. They used the word 'ru' to describe the conditioned souls bound by maya. That was all they could understand. I have not seen a description of pure love for Lord Krishna in any but the Vaishnava religion. Generally speaking, pure love for Lord Krishna is described only in the books of Vaishnava religion. Pure love for Lord Krishna is described in these words of Srimad Bhagavatam (1.1.2):

"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth..."*

"I am confident that before Sri Krishna Chaitanya came to this world, no one had given a complete description of pure love for Lord Krishna. If you have faith in my words, then you may accept this conclusion."

"After hearing these instructions, again and again I offered dandavat obeisances to Srila Sanatana Gosvami." At that time the saintly sannyasi offered dandavat obeisances.

Then the paramahamsa babaji said, "O great devotee, now I will answer your second question: Please listen with an attentive mind. The words 'the creation of the individual soul' or 'the fashioning of the individual soul' are all manifested by the illusory potency maya. They are material words that describe inanimate material things. The three divisions of time are: 1. past, 2. present and 3. future. These divisions refer to material time, time within the realm of the illusory potency maya. In the spiritual world the present exists eternally. In the spiritual world the past and future do not exist. Lord Krishna and the individual spirit soul exist in that eternal present. In this way the individual soul is eternal and his original nature, which is his pure love for Lord Krishna, is also eternal. Talk of the individual soul's being 'created' or 'fashioned' is a misconception, mistakenly imposing the time patterns of the inanimate material world on a spiritual entity. The atomic individual soul is spiritual and eternal. He existed before his entrance into the material world. Because in the spiritual world there is no past or future, whatever exists there exists in an eternal present. Therefore the soul and its nature are both eternal. They exist in that eternal present. I am only describing this in words. Your understanding will depend on your ability to understand the pure spiritual world. I can only give a hint here. In spiritual trance you will be able to see all this directly. The logic and argument of this material world will not help you to understand it. Your ability to directly perceive the spiritual world beyond the realm of matter will depend on how much you can loosen the shackles of material bondage. In the beginning you will see your own pure spiritual form. By again and again chanting the spiritual and holy names of Lord Hari, you will come to understand the nature of the soul. By practicing astanga-yoga or following the path of the impersonalists you will not be able to see the pure spiritual nature. By directly serving Lord Krishna you will be able to understand the eternal nature of the soul. Therefore you should chant the holy names of Lord Hari always and with enthusiasm. Only by chanting the names of Lord Hari will you make advancement in spiritual life. Again and again chanting the holy name of Lord Hari for some days, you will eventually attain love for the holy name, a kind of love you had never known before. Accompanying that love will be direct perception of the spiritual world. Of all the different activities of devotional service, chanting the holy names of Lord Hari is the most important and the most quickly effective. In Krishnadasa Kaviraja's delightful books (Sri Chaitanya-charitamrta, Antya 4.70-71) Lord Chaitanya Mahaprabhu teaches:

"Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Krishna and ecstatic love for Him."*

"of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead."*

"O great soul, if you now ask, 'Who is a Vaishnava?' I give this reply: A person who without offense chants the holy names of Lord Krishna is a Vaishnava. The Vaishnavas are again divided into three groups: 1. kanistha (neophyte), 2. madhyama (intermediate), and 3. uttama (advanced). One who from time to time chants the holy names of Lord Krishna is a neophyte devotee. One who always chants the holy names of Lord Krishna is an intermediate devotee. A person the sight of whose face causes others to chant the holy names of Krishna is an advanced devotee. Lord Chaitanya Mahaprabhu has taught us that one should not use any other criterion to determine who is a Vaishnava."

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

Singing these holy names, he danced again and again. From that day forward he found great pleasure in chanting the holy names of Lord Hari. Offering dandavat obeisances to his spiritual master's lotus feet, he said, "O master, please be merciful to this fallen person."

Chapter Three

Naimittik Dharma Asampurna, Heya, Misra O Acirasthayi

The Soul's Temporary Duties are Imperfect, Horrible, Contaminated and Short lived

The saintly sannyasi said, "Ah! Now I can see the wonderfully blissful spiritual abode. The Ganga shore is splendid, garlanded with light from many great jewel palaces, temples, and archways. In many places tumultuous chanting of Lord Hari's holy names fills the sky. Hundreds of devotees playing vinas chant and dance like Narada Muni.

"In one place Lord Shiva, the master of the demigods, manifests a white form. Playing a dambaru drum, he chants, "O Chaitanya, O maintainer of the universes, please be merciful to me!" Wildly dancing again and again, he finally falls to the ground.

"In another place four-faced Brahma lectures on the Vedas to an assembly of sages. He quotes and then purely explains these words (Svetasavatara Upanisad 3.12):

"The Supreme Personality of Godhead is Mahaprabhu who disseminates transcendental enlightenment. Just to be in touch with Him is to be correct with the indestructible brahmajyoti."*

"Everyone is intoxicated by drinking the nectar of Lord Chaitanya's holy names. From the gardens in the four directions come sweet humming sounds. Intoxicated by drinking the nectar of Lord Chaitanya's holy names, Prakrti-devi (the goddess of the material nature) fills every place with beauty and splendour. Ah! Now that I see the Sri Mayapura, what can I not see? What do I see now?"

Remembering his spiritual master, he said, "O master, now I understand. It is by your mercy that I am able to see the spiritual Mayapura. From this day I will stay in the association of Lord Chaitanya's devotees. Now that I have seen the spiritual Mayapura, I will wear tulasi beads, tilaka, and the writing of the holy names on my body. This I will do." Saying this again and again, the saintly sannyasi fell unconscious for a moment.

After a moment he became conscious again. However he could no longer see the wonderful spiritual vision he saw before. Weeping again and again, the saintly sannyasi said, "I am very unfortunate. By my spiritual master's mercy I was able for a moment to see the holy abode of Sri Nabadwip."

The next day the saintly sannyasi threw his ekadanda in the water, placed tulasi beads around his neck, wore Vaishnava tilaka on his forehead, chanted "Hari! Hari!" and danced. Seeing his wonderful new garments and demeanour, and remarking how fortunate he had become, the residents of Godruma offered dandavat obeisances to him. Embarrassed, the saintly sannyasi said, "It is by the Vaishnavas' mercy that I am now dressed like a Vaishnava. However, there is still a danger for me. Again and again I heard from my spiritual master's mouth these words (Sri Siksastaka 3, Sri Chaitanya-charitamrta, Antya 20.21):

'One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honour, but is always prepared to give all respects to others, can very easily always chant the holy name of the Lord."*

Then he remembered his Vaishnava spiritual master. He thought, "I should offer my obeisances to him." Again and again thinking in this way, he approached the paramahamsa babaji and offered dandavat obeisances to him.

Sitting in his cottage of madhavi vines, the saintly babaji was chanting the holy names of Lord Hari again and again. Seeing that the saintly sannyasi had completely changed his garments and was chanting the holy names with spiritual love, the babaji again and again bathed his disciple with the tears flowing from his eyes. Embracing him, the babaji said, "O Vaishnava dasa, by today touching your perfectly auspicious body, my life is now a great success."

When he heard these words, the saintly sannyasi at once threw far away his previous name. Now he accepted the name Vaishnava dasa. From that day on the saintly sannyasi began a new life. He threw far away his mayavadi-sannyasi garments and arrogant sannyasi name. In the afternoon many residents of Sri Pradyumna-kunja, Sri Godruma and Sri Madhyadvipa came to see the saintly paramahamsa babaji. They all sat in a circle around the saintly paramahamsa babaji. They all chanted the holy names of Lord Hari on tulasi beads. Some chanted "O Gauranga-Nityananda", others chanted "O Advaita, husband of Sita!", others chanted "Glory to the son of Saci!" Chanting again and again, their eyes became filled with tears. All the Vaishnavas conversed about spiritual matters. All the assembled Vaishnavas circumambulated the tulasi plant and offered dandavat obeisances to the assembled Vaishnavas. Vaishnava dasa circumambulated the tulasi plant and then he rolled about in the dust that had touched the Vaishnavas' feet. The saintly Vaishnavas said, "This is not the same sannyasi. Now his form is wonderful."

Rolling on the ground before the Vaishnavas, Vaishnava dasa said, "Today I have attained the dust of the Vaishnavas' feet. Now my life is a success. By my spiritual master's mercy I have learned the truth. Without the dust of the Vaishnava's feet, my future is not good. The dust of the Vaishnava's feet, the nectar water that has washed the Vaishnavas' feet and the nectar flood touched by the Vaishnavas' lips are three medicines to cure the disease of repeated birth and death. When he is cured of the disease of repeated birth and death, a person enjoys great pleasure. O Vaishnavas, formerly I was very proud of my great learning, but today there is no pride in my heart. I was born in a brahmana family, I studied all the scriptures and I entered the sannyasa-asrama. In this way my pride reached the highest point. When I was first attracted to the Vaishnava religion the seed of humbleness was planted in my heart. Gradually, by your mercy, I have thrown far away the pride I felt for my birth, learning and sannyasa. Now in my heart I know that I am only a small soul, a soul without any shelter. Without taking shelter of the Vaishnava's feet, for me there is no hope. My status as a brahmana, my learning and my sannyasa were actually making me degraded: leading me lower and lower. Therefore I truly make this request at your feet: "Please accept me as your servant."

Hearing Vaishnava dasa's humble words, the Vaishnavas said, "O best of the devotees, we are very eager to attain the dust from the feet of Vaishnavas like Vaishnava dasa. Please be merciful and make our lives successful by giving us the dust of your feet. You have attained the mercy of a saintly paramahamsa babaji. Please give us your association and purify us. Devotional service is attained by one who associates with devotees like yourself. This is confirmed by the following words of Brhan-Naradiya Purana:

"Devotional service is attained by associating with devotees. The association of devotees is attained by past pious deeds."

"Therefore it is because in the past we performed many devotional pious deeds that we have obtained your association. Because we have attained your association we may now hope to attain true devotional service."

Saintly Vaishnava dasa thus stayed among the devotees as they humbly offered obeisances to each other and conversed about devotional service. He looked splendid and glorious as in his hands he held new beads for chanting the holy names of Lord Hari.

That day a fortunate person came to that group of Vaishnavas. Since childhood he was able to read and write the language of the Yavanas. He imitated the activities of the Mohammedan kings and in their country he counted himself one amongst them. His home was in Santipura. He was born in a brahmana family. He associated with many wealthy men. For many days he enjoyed all worldly pleasures, but they did not make him happy. At the end he turned to religion and began chanting the holy names of Lord Hari. When he was a child he had studied ragas and raginis from a Delhi classical music teacher. He would employ this knowledge in melodiously singing the holy names of Lord Hari. Gradually he became famous as a singer and musician in Vaishnava circles, and his sweet singing was in great demand. After some days he began to understand the pleasures that reside in the Lord's holy names with the Vaishnavas there. He stayed at a Vaishnava's asrama. Accompanied by this Vaishnava, he came to the cottage of malati and madhavi vines in Pradyumna-kunja. Hearing from Vaishnava dasa of the Vaishnavas' saintliness and humbleness, some doubts still remained in his mind. With boldness and eloquence he placed a question before the assembled Vaishnavas.

He asked, "In Manu-samhita and the other dharma-sastras it is said that the brahmanas are the best caste. In those scriptures are described the brahmana's regular duties, which begin with chanting the Gayatri mantra. If these are the regular activities of the best caste, then why are the duties of the Vaishnavas different?"

The Vaishnavas did not reply. Afraid to dispute with this brahmana logician, they gave no answer. After the asker of the question had sung the holy names of Lord Hari, the Vaishnavas finally said, "The saintly paramahamsa babaji will answer your question. His reply will make us happy."

Hearing the order of the assembled Vaishnavas, the saintly paramahamsa babaji offered dandavat obeisances and said, "O saintly devotees, if you wish, then Sri Vaishnava dasa, the best of devotees, will give the proper answer." Everyone was happy with this proposal.

Hearing his spiritual master's words, and reflecting on his own good fortune, Sri Vaishnava dasa said, "I am very fallen, and I do not possess anything of any value. Therefore it is not right that I speak very much in the assembly of the saintly and wise. However, the spiritual master's order should always be respectfully carried on one's head. I have drunk the nectar of truth, nectar words that flowed from my spiritual master's mouth. Therefore I will repeat what I can remember of his words. That I will do." After speaking these words, Vaishnava dasa placed on all his limbs the dust from the feet of the saintly paramahamsa babaji. Then, offering dandavat obeisances, Vaishnava dasa spoke the following words:

"The original form of the Supreme is the supremely blissful Supreme Person (bhagavan). The impersonal Brahman is the effulgence of His transcendental body, and the all-pervading Supersoul is His expansion. Sri Krishna Chaitanya, who is the abode of all glory, and all pastimes, taught this to us. The Manu-samhita and other dharma-sastras, which are supplements to the original Vedas and which explain what should and should not be done, should be followed by the entire world. The religious activities of human beings are of two kinds: 1. vaidhi (spiritual rules and regulations to be followed), and 2. raganuga (spiritual activities to which one is naturally attracted and which one performs even without being impelled to do so by the rules of the scriptures). When he is under the control of the illusory potency maya, the human being must perform vaidhi spiritual activities. When he is freed from maya's grip, the human being need not perform vaidhi spiritual activities. Then his spiritual activities are raganuga. Engagement in raganuga spiritual activities is the pure state of the individual spirit soul, a state that is naturally pure, spiritual and free from matter. By Lord Krishna's wish the pure spirit soul may become free from the grip of matter. However, that is not Lord Krishna's wish. However, from the day Lord Krishna does not wish that the individual soul be liberated, from that day the soul is thrust into the calamity that is life in the material world. When he is thrust into the calamity of material life, the soul cannot truthfully be liberated from the grip of matter. When he is truthfully liberated from the grip of matter, the pure soul naturally engages in ragatmika spiritual activities. The spiritual activities of the people of Vraja are ragatmika. When the soul still resides in the calamity that is the material world, these activities are raganuga. As long as he engages in raganuga spiritual activities, the soul in the material world is happy. As long as he does not engage in raganuga spiritual activities, the soul in the material world is attracted to the illusions of maya. Attracted to maya, the soul becomes bewildered. Then he is not attracted to pure spirit. 'It is 'I' and 'It is mine' are the two conceptions maya thrusts upon the soul. Then the soul thinks, 'This material body is mine' and 'I am this body'. In this condition the soul loves persons who bring pleasure to his material body and hates persons who thwart the bringing of pleasure to his material body. Thus the bewildered soul becomes a slave of love and hatred. The bewildered soul thinks others are either his friends or his enemies in three ways: 1. saririla (in relation to material bodies) 2. samajika (in relation to society and social groups), and 3. naitika (in the context of ideas). One who unlawfully desires gold and women will find himself a slave to pleasures and pains. That condition of life is called samsara (enslavement in the world of repeated birth and death). One who is attached to the world of samsara is subject to birth, death, karmic reactions, and a variety of living conditions, some high and some low. Thus the souls bound by material illusion wander here and there in the material worlds. However, the souls attracted to spirit do not experience these troubles. They who are attracted to spirit attain their eternal spiritual nature. They who forget they are by nature small particles of spirit fall down into the experience of material life. Staying in the material world, they suffer many misfortunes, although they think they do not suffer misfortunes at all.

For the souls bound by maya, the activities of ragatmika are far away, while the activities of raganuga devotion to Sri Krishna are not accepted or wanted. It is only by the mercy of a devotee of the Lord that the activities of raganuga devotion may rise within a conditioned soul's heart. The activities of raganuga bhakti are rare and difficult to attain. The residents of the material world have been cheated of them, because they are unworthy to feel the joy of loving devotion.

However, the Supreme Personality of Godhead is all knowing and full of mercy. He sees that the souls imprisoned by maya have been cheated of their own inner wealth of spiritual activity. How will these souls attain auspiciousness? By what means will the souls bewildered by maya remember Lord Krishna? The answer is that by associating with saintly devotees the soul is able to understand that he is in reality a servant of Lord Krishna. The rules of ordinary piety do not enjoin that one associate with saintly devotees. How, then, does one associate with devotees, or what makes one desire to associate with devotees? The association of devotees does not generally happen when one follows the path of devotion following the rules and regulations (vidhi-marga) mentioned in the scriptures. That is not the way one comes to associate with devotees. It is from the merciful glance of the Supreme Personality of Godhead that the scriptures are created and, born from the mercy of the Supreme Personality of Godhead, the sun of the scriptures rises in the sky of the devotee's heart. In this way the rules of piety mentioned in the scriptures are manifested as a first step on the path of devotion.

In the beginning is the Veda. One part of the Veda teaches fruitive work, another part transcendental knowledge, and another part loving devotional service. The individual souls bewildered by maya are situated in different states of existence. Some are very bewildered, some are a little enlightened, and some are very enlightened. In this way the conditioned souls have different kinds of intelligence. The Veda teaches all these classes of souls. Although one may consider that the souls have an infinite variety of natures, still they are grouped into three broad categories: 1. those qualified to perform fruitive work (karma), 2. those eligible for transcendental knowledge (jnana), and 3. those eligible to engage in loving devotional service (prema) to the Supreme Lord. The Vedas thus describes these three categories of eligibility. The Veda's description of what should and should not be done by these three classes of living entities constitute Vaidhi-dharma (the rules of religion). When one actively performs pious deeds that is called vaidhi-pravrtti. They who do not follow the rules of Vaidhi commit sinful acts. Therefore living entities should always avoid actions that violate these rules and regulations. The name mleccha and other names also are given to they who are outside the jurisdiction of the Vedas. The conclusion, then, is that three classes of living entities are qualified to follow the Veda. For the universal benefit the great sages have written many books to supplement the hymns of the Veda. Manu and twenty other sages thus wrote the dharma-sastras to benefit the persons eligible to perform pious fruitive work (karma). Different philosophers wrote books of logic and philosophy to benefit the persons eligible for philosophical speculation (jnana). The great devotees wrote the Puranas and pure Tantras to teach the persons eligible to engage in devotional service (bhakti) and to guide their actions. This is the nature of all the Vedic literatures. The philosophy of the mimamsakas is not seen anywhere in the original scriptures. All of the points of philosophy that the mimamsakas like to claim as demonstrations of the superiority of their philosophy are all easily thrown into a dark hole of counter-arguments and doubts. In all the scriptures the uttara-mimamsa (Vedanta) philosophy is most clearly shown in Bhagavad-gita. The teaching of karma that ignores jnana is an atheists kind of karma creating activity, and that teaching should be rejected. In the same way the teaching of karma and jnana that ignores bhakti is atheistic karma and jnana. There are only three kinds of yoga: karma-yoga, jnana-yoga and bhakti-yoga. That is the Vaishnava description of the Veda's teachings.

The individual soul bewildered by maya first takes shelter of fruitive work (karma). Then he takes shelter of karma-yoga. At the end, when he comes to the conclusion of karma yoga and jnana yoga, he takes shelter of bhakti yoga. The soul bewildered by maya does not ascend only one step in the staircase. Ascending only one step of the staircase, he cannot enter the temple of devotional service.

What is taking shelter of fruitive work (karma)? Fruitive work is the activity performed by the body and mind while one is alive in the body. Fruitive work is of two kinds: 1. auspicious, and 2. inauspicious. By performing inauspicious work one attains an inauspicious result. Inauspicious work is called either 'papa' (sin) or 'vikarma' (evil work). When one does not perform auspicious work that is called 'akarma'. Both of these are bad. Auspicious work is good. Work is of three kinds: 1. nitya (regular), 2. naimittika (occasional) and 3. kamya (desired). Kamya work, where the desire for personal benefit is very prominent, should be avoided. Nitya and naimittika work, on the other hand, is work prescribed by scripture. Considering what should and should not be done, the scriptures explain what is nitya, naimittika and kamya work. Akarma (failure to do auspicious work) and vikarma (inauspicious work) are not the same as karma (auspicious work). When one avoids kamya work, then his work is nitya or naimittika. Work that brings auspiciousness to the body, the mind, other people or humanity at large, is called nitya work. Everyone should perform nitya work. When work prompted by a temporary circumstance is like nitya work in this way, it is called naimittika work. Chanting Gayatri, offering obeisances and cleanliness are activities that maintain one's own body and the welfare of society at large. So also do honest dealings and protection of those innocent persons who should in all circumstances be protected, such as the very old and young. All these are nitya work. Duties to one's deceased parents, other like duties, and atonement of sins are all naimittika work.

Nitya and naimittika work bring good to the world. Therefore the great sages order that such auspicious work should be performed. Considering the different natures of the human beings, they thus describe what is called the varnasrama system. According to their natural tendency for work, human beings are thus divided into four classes: 1. brahmana, 2. ksatriya, 3. vaisya, and 4. sudra. In this material world there are also four other divisions, called asramas. The four asramas are: 1. grhastha, 2. brahmacari, 3. vanaprastha and 4. sannyasi. They who are fond of performing akarma and vikarma work are called antyaja (the lowest) and nirasrama (outside the asrama system). The different varnas (classes) are determined according to 1. birth, 2. nature, 3. work and 4 qualities. Whenever the varnas are determined solely by birth, the meaning of the varnasrama system is lost. The different asramas are determined according to these states: 1. being married, 2. not being married, and 3. the renunciation of association with women. They who are married are in the grhastha asrama. They who are not married are in the brahmacari asrama. They who have renounced association with women are in the vanaprastha and sannyasa asramas. Of all the asramas, the sannyasa asrama is the best. Of all the varnas, the brahmana varna is the best. This is all described in the crest jewel of all scriptures, Srimad Bhagavatam (11.17.15-21) in the following words:

"The various occupational and social division of human society appeared according to inferior and superior natures manifest in the situation of the individual's birth.***

"Peacefulness, self-control, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to Me, mercy and truthfulness are the natural qualities of the brahmanas.***

"Dynamic power, bodily strength, determination, heroism, tolerance, generosity, great endeavour, steadiness, devotion to the brahmanas, and leadership are the natural qualities of the ksatriyas.***

"Faith in Vedic civilisation, dedication to charity, freedom from hypocrisy, service to the brahmanas, and perpetually desiring to accumulate more money are the natural qualities of the vaisyas.***

"Service without duplicity to the brahmanas, cows, demigods, and other worshipable personalities and complete satisfaction with whatever income is obtained by such service, are the natural qualities of sudras.***

"Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust, anger, and hankering constitute the nature of those in the lowest position outside the varnasrama system.***

"Non violence, truthfulness, honesty, desire for the happiness and welfare of all others and freedom from lust, anger, and greed constitute duties for all members of society."***

In the assembly of the wise, everyone can understand the meaning of the scriptures. Therefore I shall not give any comment on these words. I will only say this: The duties of varna and asrama are the root of following the scriptures rules and regulations (vaidha). A country is impious to the degree it does not follow varnasrama.

"Now let us consider: How are the words 'nitya' (eternal) and 'naimittika' (temporary) used here with the word 'karma'? If we consider the deep meaning of the scriptures, we will see that these two words do not refer to the supreme spiritual goal of life. The terms are used with ordinary, or material meaning.

"Words like 'nitya-karma', 'nitya-tattva' and 'nitya-sattva' may be applied only to the soul's pure spiritual position. They cannot be used to refer to anything else. Therefore when the word 'nitya' is used to modify the word 'karma' that 'nitya karma', seemingly of the material world, indirectly refers to the eternal spiritual reality. The karma of the material world is never eternal. When karma is employed in karma yoga, karma yoga leads to the search for jnana (knowledge) and that search leads to bhakti (devotional service), then that karma and jnana may be called 'nitya' because they lead to something that actually is truly nitya.

"Therefore a brahmana's chanting of the Gayatri mantra is called a 'nitya karma' because, even though it is an activity in relation to the material body, it does have an oblique reference to the path of devotional service. Therefore these things may be called 'nitya' even though in themselves they are not really 'nitya'. Such a usage is called 'upacara' (a figure of speech).

"The word 'nitya karma' can be applied truthfully only to Krishna-prema (pure love for Lord Krishna). The word 'nitya karma' can be applied truthfully only to the realm of the spirit. When the activities of this material world are used for advancement in spiritual life, those activities may be called 'nitya karma'. There is nothing wrong with that usage. However, one who sees the truth does not call these activities 'nitya' (eternal). He prefers to call them 'naimittika' (temporary). It is not really true that the words 'nitya karma' and 'naimittika karma' may refer to materialistic activities.

"In truth, the eternal nature of the soul is purely spiritual. The religion that describes the pure soul is the real eternal religion. All other religions are temporary. Varnasrama dharma, astanga yoga, sankhya and austerities are all temporary. If an individual spirit soul is not bound by maya there is no need for him to follow any of these paths. These temporary religions are meant only for souls bewildered by maya. All these religions are intended for certain specific circumstances. Therefore the truth is that they are all temporary.

"The brahmanas are the best of the social classes, the brahmana' duty is to chant the Gayatri mantra, and the sannyasi's duty is to renounce other duties. However all these duties are temporary. All these duties are praised by the dharma-sastras, and they are good for some spiritual aspirants. Still, they are not in any way equal to the eternal duties of the soul, Srimad Bhagavatam (7.9.10) explains:

"If a brahmana has all twelve of the brahmanical qualifications (as they are stated in the book called Sanat-sujata) but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dogeater but who has dedicated everything - mind, words, activities, wealth and life - to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false-prestige cannot purify even himself.*

*The twelve brahmanical qualifications here are: 1. truthfulness, 2. self-control, 3. austerity, 4. freedom from envy, 5. modesty, 6. tolerance, 7. freedom from malice, 8. sacrifice, 9. charity, 10 steadiness, 11. hearing the Vedas, and 12. observing vows. A brahmana who possesses these twelve qualities should be honoured by everyone in the world. However, if a brahmana has all these qualities but has no devotion for Lord Krishna, then that brahmana is degraded. Even a devotee who is a dogeater is better than such a brahmana. The meaning here is that the dogeater referred to is a person who has taken birth in a dogeater family, but by association with saintly persons becomes purified (samskara), and because of that purification engages in the eternal spiritual activities of the soul. The brahmana referred to here is a person who has taken birth in a brahmana family, but is averse to the eternal activities of the soul and prefers to perform temporary, material activities in their stead. Such a dogeater is better than such a brahmana.

"Human beings in the material world are of two kinds: 1. the intelligent, and 2. the unintelligent. The material world is filled with unintelligent human beings. Intelligent human beings are rare. Among such unintelligent persons, the brahmanas are the best, and thus the duties of the brahmanas, such as their chanting of the Gayatri mantra, are the best of these kinds of duties. 'Intelligent person' is a synonym for the word 'Vaishnava'. The activities of the Vaishnavas and the activities of unintelligent persons are inevitably very different. However the teachings of the Vaishnavas and the teachings of the unintelligent followers of the smrti-sastras (the so-called smartas) are not really opposed to each other. The teachings of the scriptures are always in harmony with each other. Intelligent persons accept the scriptures as their friends. They do not think that the different duties described in the scriptures have different purposes in the end. The duties prescribed in the scriptures for unqualified persons are indeed different from the duties prescribed for the intelligent. Still, these different activities have the same purpose at their root. For the unintelligent the scriptures prescribe temporary duties as most appropriate. However, temporary duties are all imperfect, horrible, contaminated and short lived.

"These temporary duties are not the same as directly spiritual duties. Temporary duties may be accepted when they follow the spiritual path. Then they help one to attain the spiritual nature. When the means does not lead to the goal, the means should be rejected. Therefore the means is not complete in itself. It is merely a part, a separated fragment of what will be the final goal. Therefore temporary duties are not complete. For example, a brahmana's chanting Gayatri, like his other duties as well, is subjected to various rules and meant to be performed only at certain specified times. All these duties are not manifested from the soul's natural spiritual activities. However, after many days of following such rules a person may become purified by associating with saintly Vaishnavas. Then he develops a liking for the spiritual holy name of Lord Hari. At that time he does not continue other activities, such as the chanting of Gayatri. Chanting the holy name of Lord Hari is the perfect spiritual activity. The chanting of Gayatri and other like activities are only various means to attain the goal, which is the chanting of Lord Hari's holy name. Therefore these activities are not the final perfection. Saintly persons teach that these temporary duties, while honourable in themselves, are still imperfect, horrible, contaminated, and short lived. The spiritual truth is the final goal. Because they bring one into contact with matter and materialists, temporary duties are horrible for the individual souls. Temporary duties are very material. Temporary duties bring with them many irrelevant results. The individual soul naturally attains these results. Even though he does not wish these petty results, he cannot escape them.

"For example, a brahmana's worship of the Supreme Personality of Godhead is good. However, a brahmana tends to think, "I am brahmana. Other souls are inferior to me." Such a falsely brahmana finds that his worship of the Lord brings a horrible result. Mystic powers obtained by practicing astanga-yoga also bring horrible results. They are very inauspicious for the individual souls. Material sense gratification and impersonal liberation are the two unavoidable friends of temporary duties. Only if he can cheat these two will the individual soul attain his root spiritual nature. Therefore temporary duties are very horrible for the individual soul.

Temporary duties are short lived. The soul's temporary duties are not performed in all situations and all times. For example: a brahmana's brahmana nature, a ksatriya's ksatriya nature, and other like natures also, are manifested because of a particular cause. When the cause ceases to be, these natures vanish. A person may in one birth be a brahmana and in the next birth an outcaste. Therefore the duties of the brahmana caste are temporary. They are not the original duties of the soul. Therefore in reference to temporary duties the phrase 'own duty' is only a figure of speech. That is why in every birth a soul's 'own duty' changes. However, in none of these births does the soul's eternal duty ever change. This eternal duty is the soul's true 'own duty'. Temporary duties are all short lived.

"If one asks, 'What are the duties of the Vaishnavas?' then I answer: The Vaishnavas' duties are the eternal duties of the soul. When he is liberated from the world of matter, the Vaishnava soul attains his pure spiritual body, and with that body he engages in devotional activities that express his spiritual love for Lord Krishna. When he resides in the material world, a person who is intelligent respectfully accepts every thing that advances his spiritual life and rejects all things that hinder it. He does not blindly follow the orders and prohibitions of the scriptures. When the scriptures encourage devotion to Lord Hari then such a person happily accepts those teachings. When the scriptures' teachings do not encourage devotion then he does not follow those teachings. In the same way a Vaishnava also honours or rejects the prohibitions taught in the scriptures. A Vaishnava is the best person in the world. A Vaishnava is the friend of everyone in the world. A Vaishnava is the auspiciousness of the world. In this way I have humbly said all I wish to say to this assembly of Vaishnavas. May the Vaishnavas wash away all my faults and mistakes."

After speaking these words, Vaishnava dasa offered dandavat obeisances to the Vaishnava assembly, and then sat down to one side. The Vaishnavas' eyes were filled with tears. With one voice the Vaishnavas called out, "Well done! Well done!" The four directions of Godruma forest echoed with "Well done! Well done!"

The brahmana singer who had first asked the question could see deep truth in many of the speaker's arguments. Although he still had some doubts, the seed of faith in the Vaishnava religion had been very firmly planted in his mind. With folded hands he said, "O great souls, I was not a Vaishnava. Again and again hearing Lord Hari's holy names, I have now become a Vaishnava. If you are merciful and teach me a little more, all my doubts will go far away."

Then Sri Prema dasa, the saintly paramahamsa babaji, mercifully said, "Stay with Sriman Vaishnava dasa. He is learned in all the scriptures. At Varanasi he deeply studied Vedanta-sutra and accepted sannyasa. By the limitless mercy of Sri Krishna Chaitanya, who is the Lord of our lives, he was attracted to Sri Nabadwip. He knows all the truths of the Vaishnava religion. Deep love for Lord Hari's holy names has taken its birth within him.

The questioner was a pious man named Sri Kalidasa Lahiri. Hearing the saintly babaji's words, in his heart he accepted Vaishnava dasa as his spiritual master. In his mind he thought, "This person was born in a brahmana family and he accepted sannyasa. Therefore he is fit to teach a brahmana. Also, I see that he has deeply entered the truths of Vaishnava religion. From him I will learn much about the Vaishnava religion. Thinking in this way, Lahiri Mahasaya offered dandavat obeisances at Sri Vaishnava's feet and said, "O great soul, please be merciful to me." Offering dandavat obeisances to him, Vaishnava dasa replied, "If you are merciful to me, then I have attained my wish."

Lahiri Mahasaya's home was in a secluded part of the village. It was in a grove. In the middle was a cottage of madhavi vines and a platform of tulasi-devi. There were two rooms, one on each side. The yard was hedged with cita bushes. With a bela tree, nim tree, and some other trees bearing fruits and flowers, the place was charming. The proprietor of that grove was named Madhava dasa Babaji. At first the babaji had been a good soul, but by bad association he had fallen away from the Vaishnava religion. Because of improper association with a woman, his devotional practices were now dwarfed. Pushed by poverty, he could not live happily. He begged in many places and rented out one of his rooms. Lahiri Mahasaya was now staying in that room.

In the middle of the night Lahiri Mahasaya's sleep was broken. Again and again he thought of what Vaishnava dasa Babaji had said. Then he heard a sound in the courtyard. Coming outside, in the courtyard he saw Madhava dasa talking with the woman. Seeing him, the woman disappeared. Embarrassed before Lahiri Mahasaya, Madhava dasa stood motionless.

Tears in his eyes, Madhava dasa replied, "O my misfortune! What more can I say? What was I in the past? What am I now? How much faith the saintly paramahamsa babaji had in me! Now I am ashamed even to come near him."

Madhava dasa said, "The woman you saw was my married wife in my former asrama. A few days after I accepted a life of renunciation, she came to Sri Santipura and lived in a cottage she built by the Ganga's shore. Many days passed in that way. Walking by the Ganga's shore at Sri Santipura, I saw her and said, 'Why did you leave your home?' She told me, 'Material life is not good. Now that I am robbed of your feet, I will stay at a holy place and beg alms.' Not saying anything more, I slowly returned to Sri Godruma. At Sri Godruma I eventually stayed at a Sad-gopa's house. Every day, at some place or other, I would see her. The more I tried to avoid her, the more she tried to come near me. Now she stays at an asrama. She comes late at night and tries to ruin me. Now I am infamous everywhere. Because I now associate with her, my devotional service has become dwarfed. I am a cinder that blackens the family of Sri Krishna Chaitanya's servants. Since the time of Chota Haridasa's punishment, I am the one most deserving of punishment. Being merciful, the babaji of Sri Godruma have not yet punished me. But they do not trust me.

Hearing these words, Lahiri Mahasaya said, "Take care, O Madhava dasa Babaji". After speaking these words, he entered the house. The babaji sat on his own seat.

Lahiri Mahasaya could not sleep. Again and again he thought, "Madhava dasa Babaji has fallen down. He is like one who eats his own vomit. I should not stay in this house. Why not? Even if I do not fall down by associating with him, I will be criticised by others. Not trusting me, the pure Vaishnavas will not teach me.

At sunrise he went to Pradyumna-kunja, properly greeted Sri Vaishnava dasa and asked for a place to stay. When Vaishnava dasa informed the saintly paramahamsa babaji of this request, the babaji said he could stay in a cottage on one side of the forest. Lahiri Mahasaya stayed in that cottage and arranged to get prasadam at the home of a nearby brahmana.

Chapter Four

Nitya-dharmer Namantara Vaishnava-dharma

Another Name for the Eternal Religion is the Vaishnava Religion

It was shortly after dusk. Sitting on a leaf-seat in his cottage, Sri Vaishnava dasa chanted the holy names of Lord Hari. It was the dark fortnight. The night was gradually becoming dark. A flickering lamp burned in Lahiri Mahasaya's cottage. Seeing a snake at his doorway, Lahiri Mahasaya quickly trimmed the lamp and took up a stick to kill the snake, but when he came outside with his lamp he did not see the snake. Then Lahiri Mahasaya said to Vaishnava dasa, "Take care. A snake has entered your cottage." Vaishnava dasa replied, "Why do you worry about a snake? Come. Enter my cottage without fear." Lahiri Mahasaya entered the cottage and sat on the leaf seat. Still, his mind was agitated about the snake. He said "O noble-hearted one, Santipura is very good in this way. It is a city and there is no fear of snakes or other dangers. In Nadiya there is always fear of snakes. Especially Godruma and the other forest places. It is hard for a gentleman to live in those places.

Sri Vaishnava dasa babaji replied, "O Lahiri Mahasaya, it is foolish to let the mind be agitated over these things. You must have heard the story of Maharaja Pariksit in the Srimad Bhagavatam. Giving up all fear of snakes, with an unagitated mind he heard nectar descriptions of Lord Hari from the mouth of Srila Sukadeva Gosvami. In this way he attained transcendental bliss. No snake can kill a man's spiritual body. The spiritual body is bitten only by the snake of separation from hearing the nectar topics of the Supreme Lord. The material body is not eternal. Some day you must give it up. One may do everything to maintain his material body but still whenever Lord Krishna wills that material body will certainly collapse, and one will not be able to protect it. If the time of one's death has not yet come, one may even sleep beside a snake, but the snake will not harm him. Therefore one who gives up fear of snakes or other dangers may be called a true Vaishnava. If it is afraid of every danger, the mind will always be restless. How can a restless mind always think of Lord Hari's lotus feet? Therefore one should abandon all fear of snakes and all attempts, born from that fear, to kill snakes.

Becoming a little faithful, Lahiri Mahasaya said, "O saintly one, your good words have made my heart fearless. I know that only a person with a noble heart is qualified to attain the final goal of life. The great souls who stay in mountain caves and worship the Lord there are never afraid of wild animals. On the contrary, it is because they fear the association of materialistic persons that they voluntarily live in the forest surrounded by wild animals."

The saintly babaji then said, "When Bhakti-devi (the goddess of devotional service) appears in someone's heart that heart naturally becomes exalted. The whole world loves such a person. Saints and ruffians alike, everyone loves a devotee of the Lord. Therefore every human being should become a Vaishnava."

Hearing this, Lahiri Mahasaya said, "You have given me great faith in the eternal religion. The Vaishnava religion is very close to the eternal religion. That is my belief. I am not convinced that the Vaishnava religion is completely identical with the eternal religion. Therefore I ask you to tell me what you think of all this. Vaishnava dasa babaji then said:

"In this material world two different religions are called by the name the Vaishnava religion. One is the pure Vaishnava religion and the other is the contaminated Vaishnava religion. The pure Vaishnava religion is one, although it is divided into four according to the different rasas. Thus there is the Vaishnava religion in servitorship (dasya), a Vaishnava religion in friendship (sakhya), a Vaishnava religion in parental love (vatsalya), and a Vaishnava religion in conjugal love (madhurya). Still, the pure Vaishnava religion is one. It is not many. 'The eternal religion' and 'the transcendental religion' are merely other names for the Vaishnava religion. The Sruti sastra declares:

"These words refer to the Vaishnava religion. This truth will gradually be revealed to you.

"The contaminated Vaishnava religion is of two kinds: 1. Vaishnava religion contaminated by fruitive work (karma) and 2. Vaishnava religion contaminated by the impersonalist fallacy (jnana). The activities of the Vaishnava religion as conceived by the smarta panditas are the Vaishnava religion contaminated by fruitive work. Although it includes initiation in chanting a Vishnu-mantra, this conception of the Vaishnava religion belittles the all-pervading Supreme Personality of Godhead and makes Him subordinate to fruitive work. According to these people, even though He is the master of all the demigods, Lord Vishnu is merely a part of the process of karma and is Himself subject to the laws of karma. Thus karma is not subordinate to the will of Vishnu, but Vishnu is subordinate to the will of karma. According to them all worship and spiritual practices are merely various aspects of fruitive work, and therefore nothing is higher than fruitive work. This form of Vaishnava religion according to the conception of the mimamsaka philosophers has existed for many days. In India many follow this idea and they claims to be Vaishnavas. They do not accept the pure Vaishnavas to be Vaishnavas at all. Such is the misfortune of the mimamsakas.

Vaishnava religion contaminated by impersonal philosophy is also prevalent in India. According to the impersonalists, in order to attain the qualityless impersonal Brahman one should worship Surya, Ganesa, Shakti, Shiva or Vishnu. Then, when one attains perfect knowledge, he can discard the form that he had worshipped. Then, at the end, he attains the qualityless impersonal Brahman. Accepting these ideas, many persons dishonour the pure Vaishnava religion. The worship of Lord Vishnu is included in the impersonalists worship of five Deities (Surya, Ganesa, shakti, Shiva or Vishnu as described above), and that worship includes initiation, Deity worship, and the other aspects of devotion to Lord Vishnu. Sometimes it may even include the worship of Sri Sri Radha-Krishna. Still, this is not the pure Vaishnava religion.

The pure Vaishnava religion is different from these kinds of contaminated Vaishnava religion. It is the true Vaishnava religion. Because of the defects of Kali-yuga, many people do not understand what is the pure Vaishnava religion. They think these varieties of contaminated Vaishnava religion are the true Vaishnava religion.

The worshippers of the Paramatma (Supersoul) wish to meet the Supersoul. Desiring to enter a mystic trance and there meet the Supersoul, they engage in kriya-yoga, karma-yoga, or astanga-yoga. According to these people, initiation into chanting Vishnu mantras, worship of Lord Vishnu, meditating on Lord Vishnu, and other kinds of devotional service, are all various aspects of karma-yoga. Among these people, Vaishnava religion contaminated by fruitive work is manifested.

Srimad Bhagavatam explains that the most fortunate persons are attracted to pure devotional service of the Supreme Personality of Godhead. Such persons engage in Deity worship and the other activities of devotional service. These activities of devotional service are not subordinate aspects of kriya-yoga, karma yoga or the speculations of the impersonalists. Rather, they are aspects of pure devotional service. These activities are the pure Vaishnava religion. Srimad Bhagavatam (1.1.1) explains:

"Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan."*

One should see in this way. The Supreme Personality of Godhead, who is not different from either the Paramatma or the impersonal Brahman, is the highest, the ultimate manifestation of the Supreme. The Supreme Personality of Godhead is Lord Vishnu, who is supreme pure. Individual spirit souls that become His followers are also pure. The activity of such pure souls is called 'bhakti' (devotional service). Hari-bhakti (devotional service to Lord Hari) is also called by the names suddha-Vaishnava-dharma (pure Vaishnava religion), nitya-dharma (eternal religion), jaiva dharma (duty of individual souls), bhagavata dharma (religion of worshipping the Supreme Personality of Godhead), paramartha-dharma (way to attain the final goal of life), and para-dharma (highest religion). Religions that strive to attain the Paramatma and the impersonal Brahman are all temporary religions. A material motive pushes one to seek the impersonal Brahman. Therefore the religion of the impersonal Brahman is materially motivated and temporary. It is not eternal. The individual soul trapped in the material world is eager to escape his material bondage. To escape this material bondage the soul searches for the impersonal Brahman. In this way he takes shelter of a religion that is both temporary and materially motivated. Therefore the religion of seeking the impersonal Brahman is not eternal. Seeking the happiness of rapt meditation (samadhi), a soul may take shelter of the religion of seeking the Paramatma. Thus, seeking a more subtle kind of material pleasure, he follows a temporary religion based on a material motive. Therefore the religion of seeking the Paramatma is not eternal. The religion of serving the Supreme Personality of Godhead is alone eternal."

Hearing these words, Lahiri Mahasaya said, "Please described to me the pure Vaishnava religion. I am advanced in years. I take shelter of your feet. Please be merciful and accept me. I have heard it said that a person previously initiated and instructed by an unworthy person should find a worthy teacher and accept initiation and instruction from him. For some days I have heard your good instructions and now I have faith in the Vaishnava religion. Please be merciful. Teach me the Vaishnava religion and, when your teaching is concluded, initiate me and purify me.

A little embarrassed, the saintly babaji said, "Saintly brother, I will teach you as far as I am able, but I am not qualified to be an initiating spiritual master. However that may be, you should now learn about the pure Vaishnava religion.

"Sri Krishna Chaitanya Mahaprabhu, who is the original spiritual master of the entire world, teaches that there are three basic truths in the Vaishnava religion. They are: 1. sambandha (the relationship of the Supreme Personality of Godhead and the individual soul), 2. abhidheya (the activities in that relationship), and 3. prayojana (the final goal, which is pure love for the Supreme Personality of Godhead). One who understands these three truths can act properly. He is a pure Vaishnava, or a pure devotee of the Lord.

"Within sambandha are three distinct truths: 1. the material world, or the illusory potency maya, 2. the individual soul, or the subordinate living entity, and 3. the Supreme Personality of Godhead, who is one and unrivalled, the master of all powers, all attractive, the abode of all opulence and sweetness, and the only shelter of both the individual spirit souls and the illusory potency maya. Although He is the only shelter of both the individual spirit souls and the illusory potency maya, He is always supremely independent, and His transcendental form is both sublimely handsome and eternal. The impersonal Brahman effulgence is merely a distant reflection of the splendour of His limbs. With His potency of transcendental power He manifests the material universes and places the individual souls within them. Then He expands to become the Supersoul. As the Supersoul He enters the material universes. In this way He is the Supreme controller. When He manifests His feature of supreme opulence, He is Lord Narayana in the spiritual sky. When He manifests His feature of supreme sweetness, He is Lord Krishnacandra, the gopis' beloved in Goloka Vrindavan. His different forms and pastimes are all limitless and eternal. No person or thing is His equal. Nothing is superior to Him. All His forms and pastimes are manifested by his para shakti (transcendental potency). Of His many different transcendental potencies, three are especially known to the individual souls. One of these potencies is called the cit potency. Employing this potency, the Supreme Personality of Godhead enjoys all His transcendental pastimes. Another of these potencies is called the jiva potency or the marginal potency. By this potency limitless individual souls are manifested and maintained. The third potency is called the maya potency. By this potency all material things, material time, and material activities are manifested. The Supreme Personality of Godhead has a relationship with the individual spirit souls. The material energy and the individual spirit souls both have relationships with the Supreme Personality of Godhead. The Supreme Personality of Godhead and the individual souls both have relationships with the material energy. These different relationships are called sambandha. Sambandha is understood when one understands these different relationships. Without first understanding these relationships it is not possible for anyone to become a pure Vaishnava."

Lahiri Mahasaya said, "From the Vaishnavas themselves I have heard that Vaishnavas surrender to their emotions and therefore they have no need for knowledge. What kind of statement is that? I myself, up to this time, have chanted the holy names of Lord Hari only to attain a certain feeling. I did not strive to understand any relationships."

The babaji said, "A Vaishnava's feelings of ecstatic love are the final result of his devotional service. However, such love must be pure. They who think that this ecstatic emotion culminates in oneness with the impersonal Brahman cannot have actions and ecstatic emotions that are pure. Their pure ecstatic emotions are all an empty show. A single drop of pure ecstatic love fulfils all the desires of the spirit soul. However, when that emotion is contaminated by impersonalism, the only result is trouble and calamity for the spirit soul. The devotional emotional displays of one who in his heart thinks he is not different from the impersonal Brahman are merely a trick to cheat the innocent people. Therefore pure Vaishnavas must thoroughly understand these relationships.

Faithful Lahiri Mahasaya then said, "Is there something higher than the impersonal Brahman? If the Supreme Personality of Godhead is the origin of the impersonal Brahman, then why do the philosophers not leave the impersonal Brahman and worship the Supreme Personality of Godhead instead?"

The saintly babaji laughed and said, "Brahma, the four Kumaras, Sukadeva Gosvami, Narada, Shiva, and all other truly great philosophers took shelter of the Supreme Personality of Godhead's feet."

Lahiri Mahasaya said, "If the Supreme Personality of Godhead has a form situated within space, then that form must also be limited in spatial terms. How, then, can the spatially limited form of the Supreme Personality of Godhead be the resting place of the all-pervading, spatially limitless impersonal Brahman?"

The babaji replied, "Even in the material world the element ether is also all-pervading and spatially limitless. Why then should the impersonal Brahman be considered so glorious, merely because it is all-pervading and spatially limitless? From the splendour of His transcendental limbs the Supreme Personality of Godhead manifests the all-pervading, spatially limitless impersonal Brahman, and at the same time His transcendental form is spatially limited, situated in a specific place. Who has seen anyone like Him? Because no one is like Him, and because He has no rival, the Supreme Personality of Godhead is superior to the impersonal Brahman. His form is wonderfully attractive. In His transcendental form all-pervasiveness, omniscience, omnipotence, the greatest mercy, and the greatest bliss are gloriously manifest in their completeness. Is this form good? What virtue does it not have? What power does it not have? Is an amorphous, all-pervading, unknowable something good? The truth is that the impersonal brahman is the qualityless aspect of the Supreme Personality of Godhead. Personality and impersonality exist side by side in the handsome form of the Supreme Personality of Godhead. The impersonal Brahman is merely one aspect of the Supreme Personality of Godhead. This formless, changeless, qualityless, unknowable, immeasurable feature of the Lord is liked by short sighted persons. However, they who see everything do not like any feature but the original and complete form of the Lord. The Vaishnavas cannot place their faith in the formless impersonal Brahman, for to do so would block their eternal nature and also block their pure love for Lord Krishna. The Supreme Personality of Godhead, Lord Krishna, is the resting-place of both features: the qualityless Brahman and the quality-filled Supreme Person. He is an ocean of transcendental bliss, and therefore He is attractive to all pure spirit souls.

Lahiri: Krishna was born, performed activities, and then left His body at death. How is it possible that His form is eternal?

Babaji: Sri Krishna's form is eternal and full of knowledge and bliss. His birth, activities, and so called death are not material.

Babaji: The eternal Absolute Truth is beyond description. Pure souls see Lord Krishna's form and pastimes. These persons then describe these both with words. Those words are like ordinary historical accounts of material persons. They who know the true meaning of the Mahabharata and the other scriptures understand Lord Krishna's pastimes and other features in one way, and the unintelligent materialists understand Lord Krishna's pastimes and other features in a very different way.

Lahiri: When one meditates on Lord Krishna's form, in one's heart naturally arises the idea of a form limited by both time and space. What other way is there to think of Lord Krishna's form?

Babaji: Thinking is an activity of the mind. As long as the mind is not purified and spiritualised, the mind's activity of thinking and meditating cannot be spiritual in its nature. When it develops a devotional attitude, the mind gradually becomes spiritualised. Then the mind's activity of thinking and meditating is inevitably spiritual in nature. When the Vaishnava devotees, who delight in devotional service, chant the holy names of Lord Hari, the material world has no power to touch them. They are spiritualised. Residing in the spiritual world, they meditate on Lord Krishna's daily activities. In this way they attain the bliss of confidential service to the Lord.

Babaji: When you give up all material arguments and doubts, and when you chant the holy names day after day, then after a few days genuine spiritual understanding will rise in your heart. As long as those material arguments remain, your mind will stay in the shackles of material understanding. When you taste the nectar of the holy name, the material shackles will become loosened. Then the spiritual world will be gloriously manifested in your heart.

Babaji: The mind and words cannot understand it. Only when one attains the bliss of spiritual life can one understand it. Give up all your arguments and for a few days chant the holy names of Lord Hari. Then all your doubts will go far away. Then you will no longer ask any question of anyone.

Lahiri: I know that a person who has faith in Lord Krishna and tastes the nectar of His holy names attains the highest of all goals. I have well understood the relationship of the Lord and the individual soul. I will take shelter of the Lord's holy names.

Babaji: That is the best of all. Understand well your relationship with the Lord and you will directly see the spiritual truth.

Lahiri: I understand the truth of the Supreme Personality of Godhead. The Supreme Personality of Godhead is the ultimate form of the Supreme. The impersonal Brahman and the Supersoul are subordinate to Him. He is all-pervading. In the spiritual world He manifests His wonderful form. He is a person, He is eternal and full of knowledge and bliss, and He is the master of all potencies. Even though He is the master of all potencies, He is always overcome with bliss in the company of His hladini shakti (pleasure potency). Now please tell me about the individual spirit souls.

Babaji: Among the limitless potencies of Sri Krishna, one is called tatastha shakti. Positioned between the spiritual and material worlds, this potency can reside in either of them. This potency is also called jiva-tattva (the individual spirit souls). The individual souls are tiny particles of spirit. Because they are tiny particles, they may attain bondage in the material world. However, because they are pure spirit, they may also reside eternally in the supremely blissful spiritual world. The individual souls are of two kinds: 1. souls who reside in the spiritual world, and 2. souls in bondage who reside in the material world. Souls in bondage in the material world are of two kinds: 1. intelligent and 2. unintelligent. Birds, beasts and human beings who do not strive to attain the supreme spiritual goal are the unintelligent materially bound souls. Human beings who follow the path of the Vaishnava religion are intelligent. They who are not Vaishnavas do not actively strive for the real goal of life. Therefore the scriptures declare the service to Vaishnavas and association with Vaishnavas are the best of all activities. Intelligent human beings who have faith in the scriptures and chant the holy names of Lord Hari naturally associate with Vaishnavas. They who are not intelligent do not have faith in the scriptures and do not chant the holy names of Lord Krishna. Even though they may serve the Deity form of Lord Krishna according to the rules passed down through the disciplic succession, in their hearts such unintelligent persons do not properly honour Vaishnavas.

Lahiri: Now I understand the truth about Lord Krishna and the truth about the individual spirit souls. Now please tell me the truth about the illusory potency maya.

Babaji: Maya is matter. Maya is one of the potencies of Lord Krishna. Maya is also called apara shakti (material potency) and bahiranga shakti (external potency). As a shadow stays far away from light, so maya stays far away from Lord Krishna and His devotees. Maya manifested the fourteen material worlds, earth, water, fire, air, ether, mind, intelligence and false ego, which makes one think 'I am this material body'. The gross and subtle material bodies of the bound souls are manifested by maya. When a soul attains liberation, his spiritual body is cleansed of maya's influence. To the extent he is tightly bound by maya, to that extent the soul is far away from Lord Krishna. To the extent the soul is free of maya's influence, to that extent the soul is able to see Lord Krishna face-to-face. The material universe, which is a place of sense-pleasures for the bound souls has sprouted from Lord Krishna's will. The spirit souls do not stay forever in the material world. The material world is only a prison for the spirit souls.

Lahiri: O master, now please tell me of the eternal relationship that exists between maya, the individual soul, and Lord Krishna.

Babaji: The tiny spirit soul is an eternal servant of Lord Krishna. The world of maya is the souls' prison. By associating with devotees and chanting the holy names, the soul attains Lord Krishna's mercy. Then, restored to his original spiritual form, the soul tastes the nectar of direct service to Lord Krishna in the spiritual world. These are the confidential relationships between these three. Without understanding this, how can anyone engage in devotional service?

Lahiri: If one should carefully attain this knowledge, must one become a great scholar before becoming a Vaishnava?

Babaji: A Vaishnava need not study different languages and not become a great scholar. To throw far away the bewilderments presented by maya, what the soul must do is take shelter of the feet of a genuine Vaishnava spiritual master. By the spiritual master's words of instruction and by the disciple's own spiritual activities, the disciple comes to understand the truth of these relationships. This is called diksa (initiation) and siksa (instruction).

Babaji: Living a moral life, one should serve Lord Krishna. This is called abhidheya. Because it is clearly described in the Vedas and all other scriptures, Lord Chaitanya Mahaprabhu called this activity abhidheya.

Lahiri (with tears in his eyes): O spiritual master, I take shelter of your feet. By hearing the honey of your words, I now understand my relationship with Lord Krishna. By your mercy all my previous ideas of caste, knowledge, and spiritual instruction are thrown far away. Now please mercifully instruct me about abhidheya.

Babaji: There need be no more worry. Now that you are humble, Sri Krishna Chaitanya will certainly be merciful to you. Association with devotees is the only cure for souls bound in the material world. The bona fide spiritual master mercifully teaches one how to serve Lord Krishna. By engaging in devotional service one gradually attains the goal of life. Thus devotional service is called abhidheya.

Babaji: Devotional service to Lord Hari is called bhakti. Bhakti has three stages: 1. sadhana (devotional service in practice), 2. bhava (ecstasy) and 3. prema (pure love). The beginning stage is sadhana. By again and again performing sadhana, bhava is manifested. When bhava becomes perfect it is called prema.

Lahiri: What are the different kinds of sadhana and how are they performed? Please teach me that.

Babaji: In his book Sri Hari-bhakti-rasamrta-sindhu, Srila Rupa Gosvami has elaborately described all this. I will give a brief summary. There are nine kinds of sadhana. In Srimad Bhagavatam (7.5.23) it is said:

"Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Vishnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words serving Him with the body, mind and words) - these nine processes are accepted as pure devotional service."*

Thus in Srimad Bhagavatam it is written that the nine kinds of sadhana-bhakti are: 1. hearing and 2. chanting about the transcendental holy name, form, qualities, paraphernalia, and pastimes of Lord Vishnu, 3. remembering them, 4. serving the lotus feet of the Lord, 5. offering the Lord respectful worship with sixteen types of paraphernalia, 6. offering prayers to the Lord, 7. becoming His servant, 8. considering the Lord one's best friend, and 9. surrendering everything unto Him. Describing the different limbs and sub-limbs that are parts of these, Srila Rupa Gosvami describes 64 different kinds of sadhana bhakti. While considering these points, another topic needs to be explained. Sadhana bhakti is of two kinds: 1. vaidhi (according to rules and regulations), and 2. raganuga (spontaneous). In vaidhi bhakti one engages in the nine kinds of activities previously described. In raganuga-bhakti one engages in the activities of sadhana bhakti, but one becomes a follower of the people of Vraja, and in one's mind one serves Lord Krishna as they do. One should engage in the kind of sadhana bhakti for which he is qualified.

Lahiri: How does one know he is qualified for one or the other of these kinds of sadhana bhakti?

Babaji: A faithful person who follows the rules and regulations is qualified. In the beginning his spiritual master teaches him vaidhi sadhana-bhakti. Then, when the disciple becomes qualified, the spiritual master teaches him how to worship the Lord by following the path of raganuga-bhakti.

Babaji: One who has not yet experienced in his heart the love that characterises raganuga-bhakti, and who instead wishes to serve the Lord according to the rules and regulations described in the scriptures is qualified to engage in vaidhi bhakti. One who does not wish to be ruled by the scriptures' rules and regulations in his devotional service to Lord Hari, and in whose heart a spontaneous love for Lord Hari's devotional service has become manifested, is qualified to engage in raganuga-bhakti.

Lahiri: O master, please tell me for which one I am qualified. I cannot understand these explanations of who is qualified for what. I do not know whether I should engage in vaidhi or raganuga bhakti.

Babaji: If you examine your heart you will understand where you are qualified. In your heart do you see the idea that it is not possible to engage in devotional service to Lord Hari without following the scriptures' teachings?

Lahiri: In my mind is the idea that sadhana-bhakti following the scriptures teachings brings the best result. But now in my mind I also think that devotional service to Lord Hari is a great ocean of nectar, and by engaging in devotional service I will gradually be able to taste that nectar.

Babaji: You can now see that the scriptures' rules and regulations are the ruler of your mind. Therefore you should engage in vaidhi bhakti. Gradually the spiritual love that is raganuga bhakti will manifest in your heart.

Hearing these words, Lahiri Mahasaya, his eyes now filled with tears, touched the babaji's feet and said, "Please be merciful and engage me as I am qualified. I am not able to understand my own qualifications." The saintly babaji then embraced him and made him sit down again.

Babaji: You should chant the holy names of Lord Hari. Taking shelter of the holy names is the most powerful of all kinds of devotional service. The name of the Lord and the Lord Himself are not different. By offenselessly chanting the holy names one quickly attains all spiritual perfections. Therefore with great faith you should chant the holy names. By again and again chanting the holy names, one engages in all nine kinds of devotional service. By chanting the holy names aloud one engages in sravanam (hearing) and kirtanam (chanting). As one chants the holy names one will naturally remember (smaranam) the pastimes of Lord Hari, and in one's mind one will serve His feet (pada-sevanam), worship Him (arcanam), offer obeisances to Him (vandanam), serve Him (dasyam), think of Him as a friend (sakhyam) and surrender everything to Him (atma-nivedanam). In this way one engages in all nine activities of devotional service.

Lahiri: My heart is very eager to receive the holy names. O master, please be merciful. Please don't delay any further.

Babaji: O great soul, without committing offenses, you should always chant this mantra:

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

As he chanted these words again and again, the saintly babaji placed in Lahiri Mahasaya's hands a string of tulasi beads. Weeping, Lahiri Mahasaya again and again chanted the holy names on these beads. He said, "O master, I cannot express the happiness I feel today." Overcome with happiness, Lahiri fell unconscious at the babaji's feet. The saintly babaji carefully picked him up. After a long time Lahiri Mahasaya said, "Today I am fortunate. Never before have I been so happy."

Babaji: O great soul, you are fortunate, for you have faithfully accepted the holy names. Thus you have made me fortunate also.

From that day Lahiri Mahasaya chanted the holy names on those beads. Without fear he stayed in his cottage and chanted the holy names. Some days passed in this way. Lahiri Mahasaya wore the twelve tilaka marks. He did not eat anything but Krishna prasadam. Everyday he chanted two laksas of the holy names of Lord Hari. Whenever he saw a pure Vaishnava he would always offer dandavat obeisances to the paramahamsa babaji before attending to other duties. He always served his spiritual master. He was not attracted to useless gossip or non devotional music. He was not the same Lahiri Mahasaya. Now he was a Vaishnava.

One day he offered dandavat obeisances to saintly Vaishnava dasa Babaji and asked, "O master, what is the final spiritual goal (prayojana)?"

Babaji: Pure love for Lord Krishna (Krishna-prema) is the final spiritual goal for the individual soul. Again and again performing the duties of sadhana-bhakti, one attains the state of bhava (ecstasy). When bhava becomes complete and reaches its perfection, it is called prema (pure spiritual love). That is the individual soul's eternal nature, his eternal wealth, his highest goal. The absence of this love is the greatest calamity. It means bondage in the material world. It means the attempt to enjoy with the material senses. Nothing is higher or better than this spiritual love (prema). Lord Krishna Himself is controlled by this love alone. This love is purely spiritual. It is filled with the most intense spiritual bliss.

Lahiri (weeping again and again): Will I ever be qualified to attain this spiritual love?

Babaji (embracing him): Look, and in a few days your sadhana-bhakti will become bhava bhakti. A few days after that Lord Krishna will certainly be merciful to you.

Overcome with joy to hear this, Lahiri Mahasaya said, "Ah, aside from the spiritual master, nothing is important. My spiritual master has mercifully rescued me from the blind well of material sense gratification."

Chapter Five

Vaidhi-bhakti-Nitya-dharma, Naimittik Naya

Vaidhi-bhakti-The Eternal Religion. It is Not Temporary.

One day in Santipura there was a rumour that Kalidasa Lahiri had become a Vaishnava ascetic. The rumour was everywhere: at the bathing ghatas, in the marketplace, and on the streets. Some said that he was now a senile old man. Indeed, on that day the general opinion was that he had become senile. Some said, "Perhaps he was struck with some disease. He is a brahmana by birth. His sons and wife and family obey him. What suffering led him to renounce the world?" Some said, "Such is the sad end of they who run here and there advertising their love for religion." Some educated persons said, "Kalidasa Lahiri is a very pious man. Although everything this world has to offer is in his possession, in his old age he has become attracted to the holy names of Lord Hari." In these ways they talked. Hearing all these rumours, someone repeated them to Devidasa Vidyaratna Mahasaya.

Rapt in thought, Vidyaratna approached his elder brother and said, "Brother, I think our father is in great trouble. His body is in good health. He is staying at Godruma in Nadiya. But he has fallen into bad association. We cannot be blind to the rumours in the village."

Candranatha replied, "O brother, I have also heard some of these rumours. The fame of our house is very great. Still, when I hear these rumours about father, I can no longer hold my head high. We have always held the family of Advaita Prabhu in low esteem. But what has now happened in our own house? Let us go home, consult with our saintly mother, and do what we can."

Devidasa and Candranatha sat on the veranda of their home. A brahmana widow served them their meal. Their mother sat with them, arranging for the meal. Candranatha said, "Mother, have you heard any news about father?"

The saintly mother replied, "Why? Is his health good? He is in Nabadwip now. He is mad after the holy names of Lord Hari. Why don't you bring him back here?"

Devidasa said, "Mother, his health is good. But I have heard that other things are not good. If we bring him home our reputation will be ruined."

Then the saintly mother asked, "How can it be? The other day at the Ganga's shore I talked about many things with the daughter-in-law of one of the big Gosvami's. She said to me, 'Your husband is very fortunate. The Vaishnavas honour him'."

Devidasa said, "He is not honoured in our social circles. Now that he is old in years will he stay at home and allow us to serve him? No. He eats the remnants left by men who wear loincloths. He has defiled our exalted family. O wicked age of Kali! Our father has seen and heard so much! What has happened to his intelligence now?"

The saintly mother said, "Bring him here and keep him hidden until you can bring him to his senses."

Candranatha said, "What else can we do? Accompanied by two or three men, Devi should go to Godruma and secretly bring father back."

Devi said, "You know very well that father, thinking me an atheist, does not have a very good opinion of me. If I cannot even talk with him there should be something else I can do."

Devidasa's maternal cousin Sambhunatha is liked by father. Sambhunatha stayed with him and served him for many days. So it was settled that the two of them, Devidasa and Sambhunatha were to go to Godruma. A servant was sent in advance to arrange their stay in some brahmana's home.

The next day Sambhunatha and Devidasa finished their meal and set out for Godruma. Arriving, they descended from their palanquins and gave the bearers permission to depart. At their new place they would have one brahmana cook and two servants.

At sunset Devidasa and Sambhunatha peacefully walked about Pradyumna-kunja. They saw Lahiri Mahasaya sitting on a leaf-seat in Sri Surabhi's courtyard. His eyes closed, he was chanting the holy names of Lord Hari on his beads. His limbs were glorious with the twelve tilaka marks. Quietly entering the courtyard, Sambhunatha and Devidasa offered dandavat obeisances to the feet of Lahiri Mahasaya. Startled, Lahiri Mahasaya opened his eyes and said, "Sambhu, why have you come? What is in your mind, that you have come here? Devi, is all well with you?'

Lahiri Mahasaya asked, "Will you take your meal here?" The two answered, "We are already guests at someone's house. You need not worry for us."

At that moment the sound of Lord Hari's holy names came from Sri Prema dasa's cottage of madhavi and malati vines. Then Sri Vaishnava dasa came from his cottage and asked Lahiri Mahasaya, "Why does the sound of Lord Hari's holy names come from the paramahamsa babaji's cottage?" Lahiri Mahasaya and Vaishnava dasa went there. There they saw many Vaishnavas chanting the holy names of Lord Hari and circumambulating the saintly babaji. The two of them joined in these activities. Then everyone offered dandavat obeisances to the saintly paramahamsa babaji. Then everyone sat down. Devidasa and Sambhunatha also sat down to one side. They were like two ducks surrounded by a flock of swans.

One of the Vaishnavas said, "We come from the town of Katwa. Our primary reason to come here is to see Sri Nabadwip and Sri Mayapura and to attain the dust of the paramahamsa babaji's feet. Embarassed, the paramahamsa babaji said, "I am a fallen sinner. You have come here to purify me. After a short time it became obvious that these Vaishnavas are very expert in singing the glories of Lord Hari. In a moment mrdanga and karatalas are brought. Reading from a paper, an elderly Vaishnava sang these words:

"O Sri Krishna Chaitanyacandra! O Prabhu Nityananda! O Gadadhara! O Advaitacandra! O devotees of Lord Gaura!

"O Vaishnava Thakura, O shoreless ocean of mercy, please be merciful to me, a fallen sinner.

"Master, please be merciful and deliver me, a person mad with pride in my birth, learning, and wealth.

"O servant of Lord Krishna, please be merciful and give me attraction for the holy name, mercy to the living entities and happy association with the Vaishnavas.

"The shade of your feet is my only hope. Whether I live or die, you are my only shelter."

When these verses came to an end, Lahiri Mahasaya sang a prayer he had himself composed:

"I was in the grip of illusion. I had fallen into the ocean of birth and death. You were merciful to me. You gave me the shade of your feet. You rescued me.

"Please hear me! O saintly Vaishnava, please hear me! Now I surrender to your feet. Please throw my sufferings far away.

"Pride of caste is hell. Material learning is ignorance. Please purify me and place me before Lord Nityananda's feet. Please extinguish the fire that burns within me.

"Please be merciful and place on my tongue the holy names of the Divine Couple. Kalidasa prays: Please place Sri Sri Radha-Syama in my heart.

Hearing this song, everyone became wild with happiness. Together they stood up. Again and again they sang. Again and again singing the words "Please place Sri Sri Radha-Syama in my heart", they danced wildly. Again and again dancing, some Vaishnava become overwhelmed with spiritual love and fell unconscious. Then something unprecedented happened, something that when he saw it made Devidasa think, "Father is now plunged in meditation on the Absolute. It will be difficult to take him home again." The meeting broke up in the middle of the night. After saying their farewells, everyone returned to their own places. After bidding farewell to Lahiri Mahasaya, Devidasa and Sambhunatha returned to their host's home.

The next day, after they had finished their meal, Devi and Sambhu entered Lahiri Mahasaya's cottage. After offering dandavat obeisances, Devidasa Vidyaratna placed the following request before Lahiri Mahasaya: "This is my request: Please reside in Santipura. In this place there are many troubles and inconveniences. All of us will happily serve you at home. If you order, we will arrange a solitary room for you to stay there."

Lahiri Mahasaya replied, "It is not a bad idea. Still, in Santipura I will not be able to associate with devotees as I do here. Devi, you know that the people of Santipura are atheists and delight in criticising others. It is not a happy place for anyone to live. True, there are many brahmanas there, but their intelligence is warped by association with weavers. The three characteristics of Santipura's people are fine garments, pompous words, and blasphemy of Vaishnavas. That is why the descendants of Advaita Prabhu suffer there. By bad association even many of them have also turned against Lord Mahaprabhu. Therefore please arrange that I may stay here in Godruma. That is my desire."

Devidasa said, "Father, what you say is true. Still, why need you have any contact with Santipura's people? In your own private room you can chant Gayatri and perform your other religious duties. In this way you may pass your days. A brahmana has eternal duties and eternal religions rituals. Great souls like yourself should always be absorbed in these duties."

Lahiri Mahasaya said, "Son, those days are no more. Now that I have stayed for some months with the devotees and heard the teachings of my spiritual master, my view of life is completely changed. What you call eternal duties I call temporary duties. Devotional service to Lord Hari is the soul's only eternal duty. Chanting Gayatri and other like duties are all temporary.

Devidasa replied, "Father, I do not see that duty in any scripture. Is chanting Gayatri not the worship of Lord Hari? If chanting Gayatri is the worship of Lord Hari, then it is an eternal religious duty. How is chanting Gayatri different from hearing and chanting about Lord Hari and the other activities of vaidhi-bhakti?"

Lahiri Mahasaya said, "Child, chanting Gayatri and other karma-kanda activities are very different from vaidhi-bhakti. Chanting Gayatri and other karma-kanda activities are performed with a desire to attain impersonal liberation. However hearing and chanting about Lord Hari and the other activities of vaidhi-bhakti are not performed with any material motive. When in the scriptures such fruitive results are seen to come from the devotional activities that begin with hearing and chanting the glories of Lord Hari, that is so only for the purpose of attracting the materialists. Devotional service to Lord Hari brings only one result: devotional service to Lord Hari. It brings no other result. The primary result attained by vaidhi-bhakti is that one becomes attracted to serve Lord Hari."

Devidasa said, "Father, then it is true that some secondary results also come from devotional service to Lord Hari."

Lahiri Mahasaya: For different kinds of neophyte devotees there are secondary results. Still a true Vaishnava engages in sadhana-bhakti so that he may some day attain the perfection of devotional service. They who are not true devotees perform sadhana-bhakti to attain two goals: 1. material sense gratification, and 2. impersonal liberation. Externally one cannot see a difference in the activities of true Vaishnavas and pretenders, but internally, at the root, there is a difference of faith. The worship of Lord Hari performed by a person who thinks that worship a material fruitive activity may bring purity of mind, impersonal liberation, cure of diseases, or other material results. Still, the worship of Lord Hari performed by a person who think that worship should be done solely for spiritual devotional service is worship that brings attraction to Lord Krishna's holy names as its only result. For the materialists, observance of the ekadasi vow destroys sins. For the devotees, observance of the ekadasi vow increases devotion to Lord Hari. You can see the difference here. The subtle difference of sadhana-bhakti performed by they who think it a material activity and they who think it is a form of spiritual devotional service can be understood only by the mercy of the Supreme Personality of Godhead. The materialists are caught up in the secondary results. The devotees attain the primary result. All secondary results may be grouped into two categories: 1. material sense gratification, and 2. impersonal liberation.

Devidasa: Then why do the scriptures praise these secondary results? Lahiri Mahasaya: Two kinds of human beings inhabit the material world: 1. the intelligent and 2. the unintelligent. The unintelligent will not perform any spiritual activity unless they see an immediate material benefit comes from it. For such persons the scriptures praise the secondary results of devotional service. However, it is not the purpose of the scriptures that such persons shall remain always content with these secondary results. The idea is that, after a short time and by the mercy of the Lord's devotees, such persons will become attracted to the primary result.

Devidasa: Are Raghunandana and the other authors of smrti-sastras then unintelligent?

Lahiri Mahasaya: No. They themselves seek the primary result. Still, the code of actions they prescribe is meant for the unintelligent.

Devidasa: In some scriptures we see only the secondary results are described and there is no mention of this primary result. What is the reason for that?

Lahiri Mahasaya: The scriptures are of three kinds according to the three classes of human beings eligible to receive them. For human beings in the mode of goodness there are scriptures in the mode of goodness. For human beings in the mode of passion there are scriptures in the mode of passion. For human beings in the mode of ignorance there are scriptures in the mode of ignorance.

Devidasa: In which of these scriptures should one place his faith? How can a person in the lower stages become elevated?

Lahiri Mahasaya: Persons with different kinds of qualifications have different kinds of faith. They who are in the mode of ignorance have faith in the scriptures of the mode of ignorance. They who are in the mode of passion have faith in the scriptures of the mode of passion. They who are in the mode of goodness have faith in the scriptures of the mode of goodness. Thus a person believes the conclusions of the scripture in which, according to the modes, he naturally has faith. By faithfully performing the duties for which he is qualified, and by associating with saintly devotees, one becomes elevated in this birth. Thus elevated, a person attains faith in the scriptures meant for elevated persons. The authors of the scriptures are perfectly learned and not at all bewildered. They composed the scriptures in such a way that by faithfully performing his own duties a person may be gradually elevated. That is why the different scriptures describe many different kinds of duties. Faith in the scriptures is the source of all auspiciousness. Srimad-Bhagavad-gita describes all the different conclusions of the different scriptures and at the end it clearly describes the final conclusion of all scriptures.

Devidasa: Since boyhood I have studied many scriptures, but today, by your mercy, I can understand the wonderful purpose of them all.

"Just as a honeybee takes nectar from all flowers, big and small, an intelligent human being should take the essence from all religious scriptures."***

Son, I used to call you an atheist Now I do not speak ill of anyone. Anyone who faithfully performs the prescribed duties that suit his nature should not be criticised. In fact everyone acts according to their nature and all will be gradually elevated at the proper time. You are learned in books of logic and fruitive action. Therefore you are not to blame if your words follow those ideas.

Devidasa: I know some things, but I am not learned in the Vaishnava religion. I used to think that the Vaishnavas are fanatics who insisted on interpreting the scriptures in their own way. But now that I heard your explanation, I know that among the Vaishnavas are learned persons who know the true meaning of the scriptures. From what great soul have you learned all this about the scriptures?

Lahiri Mahasaya: Son, recently I have been instructed by a staunch Vaishnava. In the next cottage my spiritual master worships the Lord. He has taught me the meanings of all the scriptures. He is the person I have described to you. If you approach his feet you may ask him about devotional service. Come, you and I will visit him.

After speaking these words, Lahiri Mahasaya took Devidasa Vidyaratna to the cottage of Sri Vaishnava dasa. Leaving him there, Lahiri went to his own cottage, sat down and chanted the holy names.

Devidasa: I studied the nyaya-sastras from Muktipada to Siddhanta-kusumanjali, and I also studied the smrti-sastras.

Sri Vaishnava dasa: Did you study many scriptures diligently? What was your conclusion after diligently studying them?

Devidasa: The conclusion is given in the words, "With great trouble one should renounce everything and attain impersonal liberation." Therefore the conclusion of the scriptures is that one should struggle by every available means to attain impersonal liberation. Therefore, while faithfully executing my prescribed duties, I have sought impersonal liberation.

Sri Vaishnava dasa: At one time I also studied all books, and, like you, I also yearned to attain impersonal liberation.

Sri Vaishnava dasa: Child, tell me: What is the nature of impersonal liberation?

Devidasa: In the opinion of the nyaya-sastras, Brahman and the individual soul are eternally distinct. How, then, is it possible to renounce everything and attain impersonal liberation. According to this system, it is clearly not possible. According to the Vedanta philosophy, however, liberation is defined as understanding that the individual soul and the Supreme are not really different from each other. According to this system, then, impersonal liberation is clearly possible.

Sri Vaishnava dasa: Child, for fifteen years I studied Sankara's interpretation of Vedanta, and after that I accepted sannyasa. In many ways I struggled to attain impersonal liberation. For many days I meditated on what Sankara considered the four most important statements of the Vedas. Afterward, thinking them all foolish, I rejected what I had read.

Sri Vaishnava dasa: Child, a person should examine his own heart. How can others do it for him? How can others understand his heart?

Devidasa could see that Sri Vaishnava dasa was honest, intelligent and very learned. Devidasa had never studied Vedanta. In his heart he thought, "If he is merciful to me, I can learn Vedanta from him." Thinking in this way, he said, "Am I qualified to study Vedanta?"

Devidasa: If you feel merciful to me, then please teach it to me. I would learn it from you.

Sri Vaishnava dasa: These are my words: I am a penniless servant of the Vaishnavas. Because I attained the mercy of a saintly paramahamsa babaji, I stay here and always chant the holy names of Lord Hari. I have very little opportunity to teach anyone Vedanta. Also, I have heard that Srila Rupa Gosvami, who is the spiritual master of the entire world, has forbidden the Vaishnavas to hear or explain Sankara's Sariraka-bhasya commentary on Vedanta. Therefore now I will neither study nor teach Sankara's commentary. Lord Chaitanya Mahaprabhu, who is the son of Sachi-devi and the spiritual master of all living entities, taught the right commentary of Vedanta-sutra to Sri Sarvabhauma Bhattacarya. His commentary is recorded in the notebooks of many Vaishnavas. If you make a copy of that commentary, then perhaps I can help you. Go to Kancana-palli and you may get a copy of that commentary from the home of Sriman Kavikarnapura.

Devidasa: I will try. You are a great scholar of Vedanta. You have spoken honestly with me. Why should I not study the Vaishnava commentary on Vedanta?

Sri Vaishnava dasa: In the past I have studied and taught Sankara's commentary. There is also Sri Ramanujacarya's Sri-bhasya and many other commentaries also. The Bengali Vaishnavas have the commentary that Lord Chaitanya Mahaprabhu gave to Sri Gopinatha Acarya. I have not seen any commentary better than that. No one can dispute the Supreme Personality of Godhead's own explanations of the Vedanta-sutras. Commentaries on the Vedanta-sutras should include many quotations from the Upanisads. If one simply writes what he thinks, and does not support his arguments with quotations from the Upanisads, learned persons will not accept his commentary.

Happy at heart to hear these words, Devidasa Vidyaratna offered dandavat obeisances to Sri Vaishnava dasa. Then Devidasa entered his father's cottage and told him all that had been said. Filled with happiness, his father, "Devi, you have studied and taught many books. Now you should research the eternal nature of the soul."

Devidasa: Father, I had earnestly hoped to bring you away from Sri Godruma. That is why I came here. Please be merciful. Come back just once and fulfil everyone's desires. Especially my saintly mother yearns to see your feet just one more time.

Lahiri Mahasaya: I have taken shelter of the Vaishnavas' feet. I have made a solemn vow that I shall never return home, for even a visit would obstruct my devotional life. In the past you have all worshipped Lord Visnu. You may all visit me.

Devidasa: Father, what kind of answer is that? At our home we are all servants of the Supreme Personality of Godhead. We do not dishonour the holy names of Lord Hari. I am always ready to serve a Vaishnava guest! Are we not Vaishnavas?

Lahiri Mahasaya: If you think your activities are the same as the Vaishnavas' activities, then you are not a Vaishnava.

Lahiri Mahasaya: A Vaishnava renounces temporary material duties and takes shelter of his eternal spiritual duty.

Devidasa: Still, I have one doubt. You have given a very good analysis of the scriptures. The Vaishnavas' activities of hearing (sravana), chanting (kirtana), remembering (smarana), serving the Lord's feet (pada-sevana), worship (arcana), obeisances (vandana), carrying out the orders (dasya), friendship (sakhya), and surrendering everything (atma-nivedana) are activities mixed with materialism. Are they not all impelled by material motives? I think you are unreasonably attached to these things. Worshipping the Deity of the Lord, fasting, and worshipping the Lord by offering Him material things are all material activities. How can they be eternal?

Lahiri Mahasaya: Son, I have thought about these things for many days. Please think about this carefully. There are two classes of human beings: 1. they who are interested in this material world, the here and now and 2. they who are interested in the highest goal of life. The materialists are interested only in material happiness, material fame, and material exalted status.

Human beings who are interested in the highest goal of life are divided into three classes: 1. the devotees of the Supreme Personality of Godhead, 2. they who are attached to impersonal speculation, and 3. they who desire mystic powers.

They who desire mystic powers are eager to attain the results offered by the karma-kanda section of the Vedas. By performing these karma-kanda activities they attain extraordinary powers. By performing yagas, yajnas, and yoga one can attain these powers. They think that the Supreme Personality of Godhead is obliged to give them the results of their karma-kanda activities.

The next group is they who are attached to impersonal speculation. By cultivating impersonal knowledge such persons strive to become the one with the Supreme. Some of them say the Supreme Personality of Godhead exists, and others of them say He does not exist. Some of them say the Supreme Personality of Godhead is merely an imagination and that by worshipping this imaginary God one gradually attains impersonal knowledge. Others of them say that one must use the worship of the Supreme Personality of Godhead as a tool to attain impersonal knowledge then when one attains impersonal knowledge the tool of worship should be thrown away. According to them, when one attains the result of worshipping the Supreme Personality of Godhead, that worship becomes transformed into impersonal knowledge. In their opinion neither the Supreme Personality of Godhead nor the worship of the Supreme Personality of Godhead are eternal.

The third class of human beings who are interested in the highest goal of life is the devotees of the Supreme Personality of Godhead. Indeed, the devotees are the true seekers of the highest goal of life. In the opinion of the devotees there is one Supreme Personality of Godhead, who has neither beginning nor end. Employing His potencies, He manifests the individual spirit souls and the material world. The individual spirit souls are all His servants. Eternal service to the Lord is the soul's eternal duty and eternal nature. On his own power, the individual soul is not able to do anything. By performing materialistic activities (karma) the individual soul cannot attain any result that is eternal. However, by obeying and serving the Supreme Personality of Godhead the individual soul can, by the Lord's mercy, attain the fulfilment of all his desires.

The previous two classes of human beings are called: 1. karma-kandi (they who perform material pious deeds), and 2. jnana-kandi (impersonalists). The third class is called isa-bhakta (devotees of the Supreme Personality of Godhead). The karma-kandis and jnana-kandis are proud to call themselves seekers after the highest spiritual goal. However, the truth is that they are materialists. They are materialists because they are pushed by material motives. Whatever pious deeds they perform are all pushed by personal, material motives.

The present day worshippers of Shiva, Durga, Ganesha and Surya are all followers of the jnana-kanda. When such persons engage in the devotional activities that begin with hearing and chanting, their goal is to attain impersonal liberation and become one with the Supreme.

They who do not have material sense gratification or impersonal liberation as their goal when they perform the devotional activities that begin with hearing and chanting are devotees of Lord Visnu. They worship the Deity form of Lord Visnu.

The form of the Supreme Personality of Godhead is eternal, spiritual, and all-powerful. If the Supreme Personality of Godhead were not the highest object of worship, then it may be said that the worship of Him is temporary and not eternal.

Son, the service you offer to the deity form of the Supreme Personality of Godhead will not bring you the highest spiritual benefit. Why not? Because you do not think the Lord's form is eternal. Therefore you are not a devotee of the Lord. Do you understand the difference between worship that is eternal and worship that is temporary and pushed by material motives?

Devidasa: Yes. If one does not think that the form of the Supreme Personality of Godhead, then one's worship of the Lord is not eternal worship. But why can one not employ a temporary kind of worship to seek the eternal truth?

Lahiri Mahasaya: You cannot say that the worship you perform is eternal worship. The worship the Vaishnavas perform is eternal. The form of the Lord is eternal, their worship of that form is eternal, and all in relation to them are eternal. Therefore the Vaishnava religion is eternal.

Devidasa: The Deity form of the Lord is a statue made by a human being. How can such a form be eternal?

Lahiri Mahasaya: The Deity form worshipped by the Vaishnavas is not like that. First, the Supreme Personality of Godhead is not formless, like the impersonal Brahman. The form of the Supreme Personality of Godhead is all powerful, eternal, and filled with knowledge and bliss. That is the Lord's form that should be worshipped. In the beginning the Lord's form is manifested within the individual spirit soul. Thus the Lord's form appears in the living entity's heart. When bhakti-yoga (devotional service) is manifested in the heart, then the Lord's form also appears there. When a devotees sees in his heart the spiritual form of the Supreme Personality of Godhead, the devotee knows that this is the same form manifested externally as the Deity. The impersonalists do not worship the form of the Supreme Lord in this way. They think the Deity is a statue made of material elements, a statue that while it is being worshipped is imagined to be the same as the impersonal Supreme. However, the truth is that the Deity form of the Lord is not at all a statue made of material elements. In this way the impersonalists and the devotees have very different conceptions of the worship of the Deity of the Lord. By the mercy of a bona-fide master one may accept Vaishnava initiation. Then one is able to directly see that the Deity of the Lord is not a statue made of material elements.

Devidasa: I see that. The Vaishnavas are not fanatics. They see very subtle things. The worship of the Deity form of the Lord and the worship of a material statue are very different indeed. However, I do not see any difference in the external actions of these two kinds of worship. The difference is in the spiritual faith of the worshipper. I will think about this subject for a few more days. Father, I have one big doubt. As far as I am able to understand, the impersonalists worship of the Lord is merely a form of cheating and trickery. At a later time I will place this question before your feet.

After speaking these words, Devidasa Vidyaratna went with Sambhunatha to their host's house, where they spent the remainder of the afternoon. Still, they did not find an opportunity to talk among themselves. Everyone at that house found all their happiness in singing the holy names of Lord Hari.

The next afternoon they all went to the paramahamsa babaji's terrace. There Devidasa Vidyaratna, Sambhunatha, and Lahiri Mahasaya stayed close together. At that time the kazi of Brahmana-puskarini also came there. Seeing the kazi, the Vaishnava respectfully stood up. Happily greeting the Vaishnavas, the kazi entered the terrace. The paramahamsa babaji said to him, "We are now fortunate, for a descendant of the Canda Kazi who received the mercy of Lord Chaitanya Mahaprabhu has come to visit us. Please give your mercy to us." The kazi then said, "It is by the mercy of Lord Chaitanya Mahaprabhu that I have received the mercy of the Vaishnavas. Lord Chaitanya is the master of my life. I do not do anything without first offering my dandavat obeisances to Him."

Lahiri Mahasaya was fluent in the language of the Muslims. He had studied the Koran and also man books of the sufis. To the kazi he addressed this question: "What is your idea of liberation?"

The kazi replied, "Where you use the word 'jiva' (individual spirit soul), we use the word 'ru'. The ru has two states of existence: 1. ru-mujarradi and 2. ru-tarkibi. What you call 'cit' (spirit) we call 'mujarrad'. What you call 'acit' (matter) we call 'jisam'. The spiritual world (mujarrad) is beyond material time. The material world (jisam) is subject to time's control. The 'tarkibi-ru' or 'baddha-jiva' (conditioned soul), is filled with material desires. His mind is filled with material ideas. The 'mujarrad-ru' (liberated soul) is pure and free from these contaminations. A person who says, 'alam misal' (I am spirit) is able to become a 'mujarradi-ru' (liberated soul). By the gradual development of 'esk' (spiritual love) the 'ru' (soul) becomes purified. A great saint goes to the abode of God. He does not stay in the material world. In that spiritual world he is the servant and God is the master. The soul and God have that relationship eternally. The attainment of that pure relationship with God is called liberation. The sufis explain the Koran in that way, but not everyone is able to understand this explanation. By the mercy of Lord Chaitanya Mahaprabhu, Canda Kazi understood this and taught this to me. In that way I know that you are all pure devotees of the Lord.

Kazi: there are many teachings in the Koran. I cannot single out a particular kind of worship to tell you. However, the purpose of life is to worship God. When they see the supremely blissful Supreme God, all people become plunged into transcendental bliss. Lord Chaitanya has explained in this way.

Kazi: The Koran says that God has no form . However, Lord Chaitanya told the Canda Kazi that the meaning of these words of the Koran is that God has no material form. The Koran does not mean to say that God does not have a spiritual form. The prophet himself saw the form of God, which is filled with transcendental love. He also described all the rasas, but only in a concealed way.

Kazi: their philosophy is 'anal hak', which means "I am God". In this way the philosophy of the Vedic impersonalists and the Muslim sufis is the same.

Thus talking about many things, the saintly kazi and the Vaishnavas treated each other with great respect. Finally the meeting ended with a great chanting of the holy names of Lord Hari.

Chapter Six

Nitya-dharma O Jati-varnadi-bheda

Eternal Religion and the Differences of Caste

Devidasa Vidyaratna was a teacher. For many days he had complete faith that the brahmanas were the best of all castes. He thought, "None but the brahmanas could understand the spiritual goal of life. Without first taking birth in a brahmana family no one can attain liberation. It is by birth that one becomes a brahmana". When he heard the conversation the Vaishnavas had with Canda Kazi's descendant, he became very disgusted. He could not enter into an understanding of the truths explained by the saintly kazi. In his mind he thought, "The Yavana caste certainly acts strangely. No one can understand the meaning of what they say. Ah well, father could read Persian and Arabic. He has spend many days studying religion. But why does he respect the Yavanas so? In that assembly why did Vaishnava dasa and the paramahamsa babaji show so much respect to a Yavana, whose contaminating touch makes one take a bath?"

That night he said, Sambhu, with the fire of logic I will burn the philosophy of the offenders into ashes. It was in Nabadwip that Sarvabhauma and Siromani discussed the nyaya-sastra. It was in Nabadwip that Raghunatha churned the twenty eight truths from the smrti-sastras. How can Hindus and Yavanas mingle together in this same Nabadwip? Perhaps the teachers of Nabadwip do not understand how they should act. In one or two days this Vidyaratna will do something to set this situation right."

Nine hours had passed. Covered by the malice of clouds, the sun had not yet been able to glance upon the earth. At dawn it rained with thudding sounds of "dipdip". During the twelfth half-hour Devi and Sambhu ate kichari. The Vaishnavas were delayed in their madhukari begging for alms. By the time the third three hour watch had passed all the Vaishnavas had honoured prasadam. Now they stayed in one part of the malati and madhavi vine terrace and chanted the holy names on their beads. The paramahamsa babaji, Vaishnava dasa, pandita Ananta dasa, who had just come from Nrsimha-palli, Lahiri Mahasaya, and Yadava dasa from Kuliya were happily chanting the holy names on their tulasi beads. At that time Vidyaratna Mahasaya, Caturbhuja Padaratna from Samudragara, Cintamani Nyayaratna from Varanasi, Kalidasa Vasaspati from Purvasthali, and the famous pandita Krishna Cudamani all came there. The Vaishnavas very respectfully offered sitting places to their brahmana pandita guests. The paramahamsa babaji said, "It is said that a day overcast with clouds is a bad day indeed. However, for us it has become a good day, for many learned panditas who live in holy places have mercifully placed the dust of their feet in my cottage. Because they were naturally humbler than a blade of grass, the Vaishnavas, saying, "We offer our respectful obeisances to the brahmanas", bowed down to offer their respects. Thinking themselves very learned and important, the brahmanas responded by offering blessings. Vidyaratna had invited them there for a great debate. Because they were all younger than him, the brahmanas bowed down before Lahiri Mahasaya. Because he now understood the real truth, Lahiri Mahasaya at once reciprocated by bowing down before the brahmanas.

Among these panditas, Krishna-cudamani was the most eloquent. In Varanasi, Mithila, and many other places he had defeated many panditas with the great power of his logic. He was short, splendidly dark, and grave. His eyes glistened like two stars. It was he who began the discussion with the Vaishnavas.

He said, "Saying amongst ourselves, 'Today we shall see the Vaishnavas', we have now come here. We do not think everything you do is very good, but still we think your single-pointed devotional service is very good indeed. The Supreme Personality of Godhead Himself has said (Bhagavad-gita 9.30):

"Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated."*

"We offer our respectful obeisances to these words of Bhagavad-gita. Therefore I have come here to see many saintly persons. However, we have another purpose also. It is this: On the pretext of devotional service you associate with Yavanas. I want to talk with you about that. One of you expert in debate should now please step forward."

Hearing Cudamani's words, the Vaishnavas became unhappy. The saintly paramahamsa babaji said, "I am a fool. What do I know of debates? As great saints have acted in a saintly way, so we also try to act. You please repeat the teachings of the scriptures and we will listen in silence."

Cudamani said, "What kind of talks is this? If the Hindus do not understand the scriptures, then the whole world will perish. You will act in a way that violates the scriptures and then you will claim you are following the great saints. What is this? Of what saints do you speak? If they are persons who follow the scriptures and teach the message of the scriptures, then they are saints indeed. But if the people follow anyone and everyone, calling them all great saints, and if they defend their actions by quoting the words 'mahajano yena gatah sa pantha' (one should accept whatever progressive path the mahajanas advocate)*, then how can there be any auspiciousness in this world?"

Hearing Cudamani's words, the Vaishnavas assembled in one of the cottages to decide what should be done. They came to this conclusion: When great saints are criticised, the Vaishnavas should, if they are able, defend them in debate. The paramahamsa babaji did not participate in this discussion. Although the pandita Ananta dasa Babaji had seen the farther shore of the nyaya-sastra, everyone decided that Vaishnava dasa should argue in the debate. Everyone could understand that Devidasa Vidyaratna was the real cause of all this trouble. Staying among them, Lahiri Mahasaya openly said, "Devi is very proud. His mind became agitated when he saw us associating with the saintly kazi. That is why he has brought all these panditas." Taking the dust of the paramahamsa babaji's feet, Vaishnava dasa said, "I carry the Vaishnavas' command upon my head. Today all my scholarship will be successful."

By then all the clouds had gone. A sitting place was arranged in the grove of malati and madhavi vines. On one side were the brahmana panditas and on the other were all the Vaishnavas. All the Vaishnava panditas from Sri Godruma and Madhyadvipa came. Many brahmanas and students from nearby also joined the meeting. It was not a small meeting. On one side were a hundred brahmana panditas and on the other were two hundred Vaishnavas. Ordered by the Vaishnavas, Vaishnava dasa Babaji peacefully sat in front. Then something wonderful happened. When they saw it, the Vaishnavas happily shouted out the holy name of Lord Hari. The wonderful event was this: a cluster of malati flowers spontaneously fell on Vaishnava dasa's head. The Vaishnavas said, "This is a sign of Lord Chaitanya Mahaprabhu's mercy."

On the other side Krishna-cudamani turned up his nose and said, "You may think that, but flowers will not do. The tree is known by its fruits."

Without showing any pride, Vaishnava dasa declared, "Today's meeting in Nabadwip is just like a meeting in Varanasi. This is a source of great joy. Although I live in Bengal, I stayed for a long time in Varanasi. There I studied and I also spoke in many meetings. Therefore I am not accustomed to speak in Bengali. I wish that for today's meeting the questions and answers shall be in Sanskrit. Although Cudamani had laboured greatly in his scripture study, aside from memorising some verses he could not speak Sanskrit. Taken aback by Vaishnava dasa's proposal, he said, "Why? For a meeting in Bengal it is best to speak the Bengali language. I am not like the panditas in the western provinces. I cannot speak Sanskrit. Seeing this, everyone could understand the Cudamani was becoming afraid to debate with Vaishnava dasa. Speaking together with one voice, everyone requested Vaishnava dasa Babaji to speak in Bengali, and he agreed.

To start the debate, Cudamani asked, "Is caste eternal? Are the Yavanas and the Hindus different castes? Does a Hindu fall down by associating with Yavanas?"

Vaishnava dasa answered, "In the nyaya-sastra it is said that caste is eternal. However, the true difference is not seen among human beings born in different countries in different situations. The real differences are birth as a cow, or a goat, or a human being. These are real differences."

Then Cudamani said, "Yes. What you say is true. Still, are the Hindus and the Yavanas in different castes?"

Vaishnava dasa replied, "Yes. In one sense there is a difference of caste, but that caste distinction is not eternal. The human race is one. Difference of language, country, garments, caste and the like are only imaginary differences.

Cudamani: Are human beings different according to the differences of their birth? If this is not so then is the difference between a Hindu and a Yavana only the difference of their clothing and other external things?

Vaishnava dasa: According to his past karma, the soul accepts a higher or lower birth. The differences of caste are considered according to how human beings are qualified to perform different kinds of work. The four castes are brahmana, ksatriya, vaisya and sudra. All others are outcastes.

Vaishnava dasa: Yes. In the conclusion of the scriptures they are outcastes. They are outside the four castes.

Cudamani: If this is so, then how can a Yavana become a Vaishnava, and how can a pious Vaishnava associate with a Yavana?

Vaishnava dasa: One who engages in pure devotional service is a Vaishnava. Simply by being human one is qualified to be a Vaishnava. Because they have taken a low birth, the Yavanas may not be qualified to perform the duties of the different castes. Nevertheless, they are perfectly qualified to engage in all the activities of devotional service. One who does not understand the subtle differences of the karma-kanda, jnana-kanda, and bhakti-kanda parts of the Vedas cannot be said to be truly learned in the scriptures.

Cudamani: Good. By acting rightly one becomes pure in heart. When the heart is purified, one is qualified to understand transcendental knowledge. Among they who have attained transcendental knowledge some are impersonalists and some are Vaishnavas, who believe in spiritual variety. In the beginning of spiritual life one must perform pious deeds (karma). If one's pious deeds have attained their completion, one cannot become a Vaishnava. However, the Muslims are not qualified to perform pious deeds. Therefore, how can they ever become qualified to engage in devotional service?

Vaishnava dasa: Even outcastes can become qualified to engage in devotional service. This accepted by all the scriptures. In the Bhagavad-gita (9.32) it is written:

"O son of Prtha, those who take shelter in Me, though they be of lower birth - women, vaisyas (merchants), as well as sudras (workers) approach the supreme destination."*

Here the word 'asraya" means "engage in devotional service". Also in the Kasi-khanda it is said:

"Either a brahmana, ksatriya, vaisya, sudra, or outcaste, a person is most exalted if he engages in devotional service to Lord Visnu."

"O king, a dogeater who is devoted to Lord Visnu is better than a brahmana. A sannyasi who is not devoted to Lord Visnu is also inferior to such a dogeater devotee."

Cudamani: There are many scripture quotes like that. How should these quotes be understood? That we must see. How can the defect that is attained by birth be removed by any means other than another birth?

Vaishnava dasa: The defect of a low birth comes from prarabdha-karma (past karma that has begun to bear fruit). When one chants the holy names of the Supreme Personality of Godhead, those karmic reactions are thrown far away. In Srimad Bhagavatam (6.16.44) it is said:

"Merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from all material contamination."*

"Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge, and meditation in mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature, namely passion and ignorance."*

"Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dogeaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire-sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas, and fulfilled everything required."*

Cudamani: Why is it, then, that an outcaste who chants the holy name of Lord Hari is not qualified to perform yajnas and other rituals?

Vaishnava dasa: To perform yajnas and other rituals one needs to take birth in a brahmana's home. A person who takes birth in a brahmana's home is not qualified to perform Vedic rituals after he has received the sacred thread, so an outcaste who has become purified by chanting Lord Hari's holy name but who has not taken birth in a brahmana's home cannot perform yajnas and other rituals. However, the various activities of devotional service are immeasurably better than the performance of Vedic yajnas.

Cudamani: What kind of conclusion is that? That a person not qualified for an ordinary thing can be qualified for an exalted thing! What is the clear proof for that?

Vaishnava dasa: Human activities are of two kinds: 1. material and 2. spiritual. Even after becoming qualified, one may not necessarily be able to perform certain material activities. For example, a person born in a Yavana family may become purified and, spiritual speaking, may become a genuine brahmana. Still, according to the material conception, he is still not qualified to marry a brahmana's daughter.

Vaishnava dasa: It is wrong to violate social custom. They who are proud of their material activities do not break social custom, and they who are qualified to make spiritual advancement do not break social custom either.

Cudamani: How does one become qualified to perform material activities? How does one become qualified to perform devotional service?

Vaishnava dasa: One's nature, birth, and other things qualify one to engage in material activities. Faith in the truth qualifies one to perform devotional service.

Cudamani: Without overwhelming me with Vedanta vocabulary, please clearly tell me: What are the natures needed to perform the different kinds of duties?

Vaishnava dasa: Some qualities in a brahmana's nature are: 1. peacefulness, 2. self-control, 3. austerity, 4. purity, 5. satisfaction, 6. tolerance, 7. honesty, 8. devotion to the Supreme Personality of Godhead, 9. mercy, and 10. truthfulness. Some of the qualities in a ksatriya's nature are: 1. power, 2. strength, 3. determination, 4. heroism, 5. tolerance, 6. generosity, 7. perseverance, 8. gravity, 9. service to the brahmanas, and 10. leadership. Some of the qualities in a vaisya's nature are: 1. religiousness, 2. charity, 3. faith, 4. humbleness, and 5. eagerness to become wealthy. Some of the qualities in a sudra's nature are: 1. service to the brahmanas, cows and demigods, and 2. being satisfied with whatever is one's situation in life. Some of the qualities in an outcaste's nature are: 1. impurity, 2. untruthfulness, 3. theft, 4. atheism, 5. senseless quarrelling, 6. lust, 7. anger, and 8. desire for material sense gratification. The scriptures teach that the different castes are determined by seeing these qualities. To determine the castes by birth alone is the materialistic practice of modern times. A person's natural inclinations and natural ability to learn different skills are to some extent determined by birth. Thus one's nature makes him qualified to perform specific duties. The nature of many people is determined by their birth. From childhood they manifest certain specific tendencies. In this way it is seen that one's nature is determined by his birth. However, birth is not the only factor determining one's nature and one's fitness to perform certain kinds of work. There are many other factors also. For this reason the scriptures affirm that in determining a person's fitness for a certain kind of work, one should examine his nature and qualities.

Vaishnava dasa: When a person has in his heart sincere faith and trust in the Supreme Personality of Godhead, that is called faith. When a person is materialistic, has an impure heart, in his heart has a false conception of the Supreme Personality of Godhead, and is selfish, proud, and eager for fame, his faith is called "insincere". Some saintly persons say that "sincere faith" means "faith that follows the scriptures' teachings". This kind of sincere faith makes one qualified to engage in devotional service.

Cudamani: Various persons may possess this "faith that follows the scripture's teachings", but they are not necessarily all exalted great souls. Are such persons qualified to engage in devotional service?

Vaishnava dasa: A person's nature makes him qualified to perform specific duties, but it does not necessarily qualify him to engage in devotional service. Please look at the explanation written in this page of Srimad Bhagavatam (11.20.27-30 and 32-33):

"Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities.***

"When an intelligent person engages constantly in worshipping Me through loving devotional service as described by Me, his heart becomes firmly situated in Me. Thus all material desires within the heart are destroyed.***

"The knot in the heart is pierced, all misgivings are cut to pieces, and the chain of fruitive actions is terminated when I am seen as the Supreme Personality of Godhead.*

"Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties, and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation or residence in My abode, he easily achieves such benedictions."***

Vaishnava dasa: Srimad Bhagavatam teaches the conclusion of all the scriptures. The scriptures are one. If you do not respect Srimad Bhagavatam, then you insult all the other scriptures. I do not need to show evidence from many scriptures. Does everyone accept Bhagavad-gita? Think about that. When you first spoke from your mouth came a verse from Bhagavad-gita, a verse that contains the teachings of all the scriptures. In the Gita (9.30-32) it is said:

"Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.*

"He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.*

"O son of Prtha, those who take shelter in Me, though they be of lower birth - women, vaisyas (merchants), as well as sudras (workers) approach the supreme destination."*

These verses mean that a person who has faith in Me alone (ananya-bhak) and who engages in the activities of devotional service, which begin with hearing and chanting Lord Hari's holy names and the descriptions of Lord Hari, renounces all impious deeds, which are naturally sources of misery. He renounces materialistic activities and he is considered saintly. In this way he follows the glorious spiritual path. One path is the path of karma-kanda, which begins with the duties of varnasrama. A second path is the path of jnana-kanda, which begins with speculative knowledge and renunciation. The third path is to stay among the devotees and have faith in the holy name of Lord Hari and the descriptions of Lord Hari. Sometimes these three paths are considered yogas. In this way they are called karma-yoga, jnana-yoga and bhakti-yoga. Some people practice these different yogas. Thus they are called karma-yogi or jnana-yogi. Among all these yogis, the bhakti-yogi is the best, for in bhakti yoga one attains limitless auspiciousness. At the end of the first six-chapter section of Bhagavad-gita (6-47) one may see the following conclusion:

"And of all yogis, he who abides in Me with great faith worshipping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."*

One must properly understand the meaning of Bhagavad-gita 9.31. This verse means that a person who faithfully engages in devotional service quickly casts far away all faults in his character and activities. A person who engages in devotional service to the Supreme Personality of Godhead becomes pious, for the Supreme Personality of Godhead is Himself the root of all piety. The Supreme Personality of Godhead Himself is conquered by devotional service. When the Supreme Personality of Godhead stays in a person's heart, the bondage of maya is at once thrown far away. Such a person need not adopt any other process to become free from maya. Whether he performs material pious deeds or not, a devotee's heart is naturally filled with piety and saintliness. Lust is then thrown far away, and in its stead peacefulness enters his heart. The Supreme Lord Himself promises: "My devotee will never perish.* The karmi or jnani may fall into bad company, but My sincere devotee will never fall into bad company, for he always has Me as his companion. Therefore he will never fall down. Whether born in a sinful family or a brahmana family, a devotee always has the supreme goal of life in the palm of his hand."

Cudamani: Look, my scriptures say the qualification that comes from birth is the best. I was born in a brahmana's home. By chanting the Gayatri mantra and performing other like duties I will gradually attain transcendental knowledge and at the end I must attain liberation. How does faith arise? I do not know. I see that the Gita and Bhagavatam teach that faith leads to devotional service. Please explain what the soul must do to attain that faith.

Vaishnava dasa: Faith is part of the soul's eternal nature. The duties of varnasrama and other like duties arise when the soul's temporary nature is manifested. That is the conclusion of all the scriptures. In the Chandogya Upanisad (7.19.1) it is said:

"A person who has faith can understand. A person who has no faith cannot understand. A person who has faith can understand. Therefore one should ask about faith." 'O master, I wish to know about faith.'"

Some philosophers define the word 'faith' as 'trust in the words of the Vedas and the spiritual master'. That is not a wrong definition. However, it is not very clear. In my sampradaya 'faith' is defined in these words (Amnaya-sutra 57):

"Faith is a specific activity performed in the heart. It makes one desire to engage in devotional service. It is different from the other means of spiritual advancement."

By associating with devotees and repeatedly hearing from them, a person becomes convinced in his heart that ordinary pious deeds (karma), impersonal speculation (jnana), and the gymnastics of yoga will not help him reach the eternal destination, and that destination cannot be attained by any means other than sincerely taking shelter of Lord Hari's feet. When one thinks in this way he naturally attains faith in the words of the Vedas and the spiritual master. The nature of this faith is described in these words (Amnaya-sutra 58):

"Faith is characterised by taking shelter of the Lord and surrendering unto Him."

Thus it is seen that taking shelter of the Lord and surrendering unto Him is the external symptom of faith. This surrender and taking shelter are described in these words (Sri Hari-bhakti-vilasa 11.417):

"The six divisions of surrender are the acceptance of those things favourable to devotional service, the rejection of unfavourable things, the conviction that Krishna will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender and humility."*

Thus one makes the following vow: "I will do whatever is favourable for pure devotional service, and I will reject whatever is not favourable for it. The Supreme Personality of Godhead is my protector. By being active in impersonal speculation (jnana), yoga, and other like activities, I cannot attain anything of value. I cannot protect myself. I will serve the Lord as far as I am able, and He will protect me. In this way I will be protected. Who am I? I am His property. Whatever He wishes, that I will do. In this way I will offer myself to Him. I own nothing. I am poor and lowly." In this way one understands his lowly position. When this vow, along with trust, confidence that the Lord will give protection, complete self-surrender, and humility are manifested in the heart, that is called 'faith'. When this faith is manifested in the heart one is qualified to engage in devotional service. This faith is the first step to becoming pure and eternally liberated. This faith is part of the soul's eternal nature. All spiritual paths that differ from this faith are temporary in their nature.

Cudamani: I understand that much. But how is this faith attained? You have not told me that. If faith is created by pious deeds, then my argument is stronger, for one who does not perform the pious duties and rituals of varnasrama cannot attain faith. The Yavanas do not perform these pious varnasrama duties, so how can they become qualified to engage in devotional service?

Vaishnava dasa: It is true that faith is created by pious deeds, for the Narada Purana declares:

"Devotional service is attained by associating with devotees. The association of devotees is attained by past pious deeds."

Pious deeds are of two kinds: 1. eternal, and 2. temporary. The pious deeds that bring association with devotees and devotional service are called eternal pious deeds. The pious deeds that bring material sense gratification and impersonal liberation are called temporary pious deeds. The pious deeds that bring eternal results are called eternal pious deeds. The pious deeds that bring temporary results are called temporary pious deeds. All kinds of material sense gratification are clearly temporary in their nature. They are not eternal. Many think that impersonal liberation is eternal, but such persons do not understand the real nature of impersonal liberation. The individual soul is pure, eternal, and unchanging. The individual soul imprisoned in the material world of illusions is in his temporary nature. When his prison shackles are cut and he is released, that moment is called "liberation". The act of becoming liberated from the prison occurs in a single moment. Therefore the act of becoming liberated is not in itself eternal. There is the moment of liberation, and that moment comes to an end. When the soul's temporary nature is destroyed, the result is liberation. When liberation does not occur, then the temporary state is manifested. Attraction to Lord Hari's feet never comes to an end. That attraction is part of the soul's eternal nature. No impartial person will claim that these aspects of the soul's nature are temporary in nature. So-called devotional service that ends when liberation is attained is temporary in nature. That so-called devotion is actually a specific kind of material activity. However, the devotional service that exists before, during, and after liberation is eternal. It is the eternal nature and duty of the soul. Liberation is merely a less-important by-product of that devotional service. In the Mundaka Upanisad (1.2.12) it is said:

"Seeing the true nature of the higher worlds attained by pious karma, a brahmana does not desire them. To learn transcendental subject matter, one must approach the spiritual master. In doing so he should carry fuel to burn in sacrifice. The symptom of such a spiritual master is that he is expert in understanding the Vedic conclusion, and therefore he constantly engages in the service of the Supreme Personality of Godhead."*

Pious fruitive work (karma), impersonal speculation (jnana) and yoga are all temporary pious deeds. Association with devotees and the performance of activities that lead to devotional service are eternal pious deeds. A person who for many previous births has performed such eternal pious deeds attains faith. A person who performs temporary pious deeds may attain many different results, but faith in pure devotional service is not one of them.

Cudamani: Please clearly describe association with devotees and the performance of activities that lead to devotional service. What kind of pious deeds are these?

Vaishnava dasa: Conversing with a pure devotee, serving him, and hearing his explanations, all these I call association with devotees. Chanting the holy names in towns and cities in the company of other devotees, and other like activities, are all activities of devotional service. Giving charity and performing yoga, when connected to devotional service, are activities that lead to devotional service. In the scriptures it is said that cleaning the temple of Lord Hari, offering a lamp to tulasi-devi, fasting on ekadasi and other like activities, are activities of devotional service. Even if they are performed without pure faith, or even if they are performed accidentally, these pious activities still increase one's devotion for the Lord. When these pious deeds gradually become powerful, after many births they lead to pure faith in the association of devotees and the performance of pure devotional service. The word "vastu-shakti" means that every thing has a certain innate power. The activities of devotional service have the power to increase one's love and devotion for the Lord. Even if they are performed without faith, or even if they are performed with contempt, they still bring good results, what to speak of when they are performed with faith. In the Prabhasa-khanda it is said:

"Krishna's name is the sweetest of sweet things, the most auspicious of auspicious things, the transcendental fruit of the vine of all Vedic literature. O best of the Bhrgus, chanted even once, either with faith or contempt, it delivers the chanter."*

Thus these pious deeds that increase one's devotion for the Lord are all eternal pious deeds. As these pious deeds gradually become powerful, they lead to faith in the association of devotees and the performance of pure devotional service. Because of his past temporary misdeeds a person may take birth in a Yavana's home, and because of past eternal pious deeds he may also attain faith in pure devotional service. What is surprising about that?

Cudamani: I say that if a person has performed even a small number of the pious deeds that lead to devotional service, then his other deeds must all be pious deeds also. One who is born as a Yavana cannot possibly have performed only pious deeds, and therefore it is not possible that in the past he performed the pious deeds that lead to devotional service.

Vaishnava dasa: One should not have such a belief. Eternal pious deeds and temporary pious deeds are independent of each other. One does not need the other to exist. It is said that a hunter who was filled with many sins and misdeeds by accident fasted and kept an all-night vigil on a day sacred to Lord Shiva, and because of performing this eternal pious deed he attained devotion to Lord Hari. It is said (Srimad Bhagavatam 11.13.16), "Vaishnavanam yatha sambhuh" (A great Vaishnava like Lord Shiva). Because of these words I accept that Lord Shiva is supremely worshipable, and a great Vaishnava also. Therefore by observing his holy day one can certainly attain devotion to Lord Hari.

Cudamani: Then you say it is possible to perform eternal pious deeds accidentally?

Vaishnava dasa: All is an accident. Even the path of karma is like that. It was by accident that the individual soul first fell into the cycle of karma. What was that chance accident? The followers of karma-mimamsa claim that karma has no beginning, but the truth is that there is a root from which karma has grown. In the individual soul's aversion to the Supreme Personality of Godhead is the accident that is the root of karma. As that is believed to be an accident, so eternal pious deeds may also be believed to be chance accidents. In the Svetasvatara Upanisad (4.6-7) it is said:

"Although the two birds are on the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord, and knows His glories, at once the suffering bird becomes free of all anxieties."*

"O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the supreme devotees and the Lord of the universe."*

"The spiritually powerful message of Godhead can be properly discussed only in the society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion."*

Vaishnava dasa: There are two kinds of difference: 1. spiritual and 2. material. Spiritually, Hindus and Yavanas are not different. However, materially there is a difference.

Cudamani: Why do you speak with the pompous words of the Vedanta? What is the material difference between the Hindus and Yavanas?

Vaishnava dasa: I speak of material social customs. According to the material idea, a Yavana is untouchable. Thus, in the materialists' idea, one should neither touch nor associate with a Yavana. Thus, a Hindu touched by a Yavana must at once bathe with water. Also, a Hindu should not accept food or other things from a Yavana. Because it is attained by committing sinful deeds, a Yavana's body is horrible and should be avoided. Therefore it is untouchable.

Cudamani: If this is so, then how can the Hindus and Yavanas be the same spiritually? Please clearly explain.

These words mean that the Yavanas and everyone else can attain the supreme spiritual goal of life by chanting the holy name of Lord Krishna. In this way the Hindus and Yavanas may become equals. A human being who does not perform eternal pious deeds like chanting Lord Krishna's name is declared by the scriptures to be "dvi-pada-pasu" (an animal pretending to be a human being). This is because such a person has no faith in the holy name of Lord Krishna. Although such a person may have taken birth as a human being, he is not really human. In truth he is an animal. The Mahabharata explains:

"O king, a person whose past pious deeds are small cannot have faith in Lord Govinda, the remnants of food offered to Him, His holy name, or His devotees."

Eternal pious deeds, which purify the soul, are called "great pious deeds". Temporary pious deeds, which are performed without spiritual faith, are called "small pious deeds." The remnants of food offered to Lord Krishna, Lord Krishna, Lord Krishna's holy name, and the pure Vaishnava - these four are spiritual. They reveal the spiritual truth.

Cudamani (with a smile): What kind of talk is this? This is just the Vaishnavas' fanatic dogma. How can rice, dal, and curry be spiritual? There is nothing that you will not claim.

Vaishnava dasa: Do what you like, but please do not criticise the Vaishnavas. That is my request. In a debate, only the various arguments should be considered. Why do you need to verbally attack the Vaishnavas? The remnants of foods offered to the Lord are beyond the touch of the material world. One should not eat foods that are not thus offered to the Lord, for eating the remnants of food offered to the Lord illumines the way to the spiritual world and drives away all that is foolish and material. Therefore Sri Isopanisad (Mantra 1) explains:

"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong."*

Whatever exists in the material universe has a relationship with the potency of the Supreme Personality of Godhead. A person who sees that everything has a relationship with the Lord's potency will not attempt to enjoy the things of this external material world. If a spiritually conscious soul accepts only what he must to maintain his material body in this world, and if he understands that everything is the Supreme Personality of Godhead's mercy, then he will not fall down. That is the way a person eager to attain the spiritual world will act. Therefore the remnants of food offered to Lord Krishna are called 'maha-prasada' (great mercy). Still, you are not attracted to these spiritual things - that is your misfortune.

Cudamani: Let's change the subject. Let's consider ordinary material things: How should one behave with Yavanas?

Vaishnava dasa: As long as a person is a Yavana, we should ignore him. However, if by performing eternal pious deeds, the Yavana becomes a Vaishnava, then I will not use the word "Yavana" to refer to him. The scriptures declare (Padma Purana and Itihasa-samuccaya):

"He goes to hell who thinks in terms of his birth and caste, and who thus sees a Vaishnava as a sudra, a barbarian, or an outcaste."

"The Supreme Personality of Godhead said: A scholar learned in the four Vedas is not truly dear to Me. An outcaste who has become My devotee is truly dear to Me. To him gifts should be given. From him blessings should be accepted. He should be worshipped as much as I."

Cudamani: I understand. If this is so, then why cannot a Vaishnava householder marry his daughter to a Yavana Vaishnava, or why cannot he himself marry the daughter of a Yavana Vaishnava?

Vaishnava dasa: In ordinary material understanding, when a person is born in a Yavana family he remains a Yavana until his death. However, in the spiritual understanding, when he engages in devotional service he is a Yavana no longer. Ten kinds of ordinary social rites are described in the Smrti-sastra. Marriage is one of them. If a householder Vaishnava is a Hindu, then he has a status within the four castes and it is proper that he should marry within his own caste, for in ordinary material dealings it is best to accept the temporary duties assigned to the four castes. One does not become a Vaishnava merely by rejecting the duties of the four castes. A true Vaishnava does whatever is favourable for devotional service. If a person becomes spiritually advanced, and thus qualified to ignore or renounce the duties of the four castes, then he may do so. Then he may renounce all duties of the four castes. If the duties of the four castes are not favourable for one's devotional service, then they may be easily rejected. If association with the Yavanas is not favourable for devotional service, then a faithful Yavana Vaishnava should reject their association. What is the difference between a Hindu Vaishnava who properly rejects the duties of the four castes and a Yavana Vaishnava who rejects association with Yavanas? Both have rejected what is material and inferior. Spiritually they are brothers. However, this may not be true for a householder Vaishnava. Even though his associates and duties may not always be favourable for his advancement in devotional service, he should not renounce them prematurely. He may renounce them only when he is properly qualified. However, when his attachment to devotional service becomes very strong, he will naturally renounce unfavourable association and duties. In Srimad Bhagavatam (11.11.32) the Supreme Personality of Godhead explains:

"Understanding these virtues and faults I have described, a sincere devotee renounces all ordinary material duties and worships Me alone. Such a devotee is the best of all."

In the concluding statements of Bhagavad-gita (18.66) the Supreme Personality of Godhead declares:

"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."*

"When a person is fully engaged in devotional service, he is favoured by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas."*

Cudamani: If a Yavana becomes a sincere Vaishnava, can you take food, drink and other things with him?

Vaishnava dasa: Sannyasi Vaishnavas may take maha-prasada with them. Householder Vaishnavas who are materialistic may not be so inclined. However, there is no rule forbidding one from even taking the remnants of food left by any other Vaishnavas. Indeed, one should take their remnants.

Cudamani: Why is it, then, that in Vaishnava temples Yavana Vaishnavas are not allowed to touch the Deities?

Vaishnava dasa: It is an offense to call a Vaishnava born in a Yavana family a "Yavana Vaishnava". Simply by being a Vaishnava, he is qualified to serve Lord Krishna. If a householder Vaishnava engaged in serving the Deity of the Lord is, in the opinion of materialistic person, outside the caste-rules of varnasrama dharma, the Vaishnava is at fault only from the point of view of persons eager to follow material customs. Still, a sannyasi Vaishnava should not worship the Deity, for if he worships the Deity then his status as a person beyond the caste-system becomes ruined. Instead, in his heart he should worship Lord Krishna, the beloved of Sri Radha.

Vaishnava dasa: Brahmanas are of two kinds: 1. brahmanas by nature and 2. brahmanas only by birth. They who are brahmanas by nature are mostly Vaishnavas. Serious thinkers from every philosophical camp will honour such a brahmana. They who are brahmanas by birth are honoured because of ordinary social customs. That the Vaishnavas should be honoured as the genuine brahmanas is confirmed by the following words of scripture (Srimad Bhagavatam 7.9.10):

"If a brahmana has all twelve of the brahmanical qualifications (as they are stated in the book called Sanat-sujata) but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dogeater but who has dedicated everything - mind, words, activities, wealth, and life - to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself.*

Cudamani: The sudras are not allowed to study the Vedas. If a sudra becomes a Vaishnava would he not then be allowed to study the Vedas?

Vaishnava dasa: Regardless of the caste in which he was born, a pure Vaishnava becomes a brahmana according to spiritual calculations. The Vedas are divided into two parts: 1. the Veda describing ordinary rituals and duties and 2. the Veda describing the spiritual truth. They who are brahmanas because of social custom are allowed to study the Veda describing ordinary rituals and duties, and they who are brahmanas according to spiritual calculations are allowed to study the Veda that describes the spiritual truth. Regardless of the caste in which he was born, a pure Vaishnava is perfectly qualified to study and teach the Veda that describes the spiritual truth. This is described in the following words of Brhad-aranyaka Upanisad (4.4.21):

"A wise brahmana should study the part of the Veda that describes the Supreme Personality of Godhead."

"He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realisation."*

"He is a brahmana who does solve the problems of life as a human and who quits this world knowing the truth of the eternal Supreme Personality of Godhead."

They who are brahmanas because of social custom are described in these words of Manu-samhita (2.168):

"A brahmana who does not study the Vedic literatures, and who instead laboriously studies many other books about material things becomes at once, in this life, and along with his entire family, a sudra."

The qualification of a person entitled to study the Veda that describes the spiritual truth is stated in these words (Svetasvatara Upanisad 6.23):

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."*

The word "para bhakti" here means "pure devotional service". I cannot say more on this subject. Please understand it as far as you are able. The summary conclusion of all this is: A person who has faith in pure devotional service is qualified to study the part of the Veda describing spiritual truth, and a person who has attained pure devotional service is qualified to teach the part of the Veda describing spiritual truth.

Cudamani: Is your conclusion, then, that the part of the Vedas describing spiritual truth teaches only the Vaishnava religion and does not teach any other religion?

Vaishnava dasa: There is only one religion. There is no such thing as two religions. That one religion is called "the eternal religion" or "the Vaishnava religion". Other religions are temporary. They serve as steps leading up to the Vaishnava religions. In the Eleventh Canto (Srimad Bhagavatam 11.14.3) the Supreme Personality of Godhead explains:

"By the influence of time, the transcendental soul of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religions principles enunciated in the Vedas."***

"All the Vedas describe the abode of the Supreme Personality of Godhead...Now I will briefly describe that abode to you."

When the discussion had reached this point the faces of Devi Vidyaratna and his associates had become pale and withered. The great pandita teachers were completely demoralised. It was no five o' clock. Everyone said, "Let us end the meeting now." Everyone agreed, and the meeting ended. With one voice the brahmana panditas praised the learning of Vaishnava dasa. Chanting the holy names of Lord Hari as they went, the Vaishnavas returned to their homes.

Chapter Seven

Nitya-dharma O Samsar

Eternal Duties, Household Life, and the Material World

On the bank of the Sarasvati was an ancient merchant town named Saptagrama. For a long time a thousand merchants and bankers have lived there. By the mercy of Lord Nityananda, since the time of Sri Uddharana Datta these merchants have enthusiastically chanted the holy names of Lord Hari. Fearing that much money would be spent, a merchant named Candi dasa would not join the people of the town in chanting the holy names of Lord Hari. By living very frugally, he had accumulated a lot of money. His wife Damayanta, who had contracted this nature from her husband, would not give due respect to Vaishnavas or guests. In their youth this merchant couple had four sons and two daughters. Marrying off first one and then the other daughter, the couple carefully kept their great wealth to give to their sons. When Vaishnavas never visit a home, the children in there do not naturally become very kind or generous. These qualities become stunted. As the children grew up they became more and more selfish. Eager to get their inheritance, they yearned for their parent's deaths. The unhappiness of the merchant couple knew no bounds. One by one of the sons were also married. Imbibing their husband's nature, the daughters-in-law also began to wish their husband's parents would die. When they became able, the sons divided their father's wealth, and set themselves up as merchants.

One day Candi dasa called together his sons and said, "Look. By living frugally since childhood, I have accumulated some wealth for your sakes. For all this time your mother and I have not eaten good food or dressed in nice clothing. Now we are growing old and you should take care of us. That is your duty. However, I see that you are not inclined to take care of us, and that has made me very sad. I have some wealth hidden away, and I will give to whomever amongst you acts like a good son.

Hearing these words, the sons and their wives became silent. Meeting in another place, they all decided that the best thing would be to send father and mother far away and then take the hidden money, for there was no saying to whom the old man would wrongly give it. All were sure the wealth was hidden in the father's bedroom.

The father's eldest son was name Nari-carana. One morning he said to his father, "Father, you and mother should go and see Sridham Nabadwip. In that way your human life will be successful. I have heard that in the age of Kali no holy place is sacred and auspicious like Nabadwip. To travel to Nabadwip is neither difficult nor expensive. If you cannot walk, for two panas a boat can take you there. If you wish, a Vaishnava lady is willing to accompany you there.

Candi dasa consulted with his wife, Damayanti. She was very happy. The two talked. "Your words the other day brought our sons to their senses. We are not so weak that we cannot walk. Passing through Kalna and Santipura, let us go to Sridham Nabadwip."

Noting an auspicious day, the two began their pilgrimage. Walking and walking, on the next day they came to Ambika. Staying there at a merchant's place, they cooked and ate their meal. A man from Saptagrama came there and told them, "Your sons broke into your room and took all your belongings. They will not allow you to return home. They have taken all your hidden wealth."

Hearing this, Candi dasa and his wife lamented greatly. On that day they would not eat. They wept and wept. The Vaishnava lady accompanying them said, "Don't be attached to your home. Continue travelling. Renounce the world. Meet the Vaishnavas. They for whom you have done so much have now become your enemies. Now you cannot return home. Continue travelling. You can stay in Nabadwip. By begging you can eat. All will be well."

Hearing of what their sons and daughters-in-law had done, Candi dasa and his wife said again and again, "We will not return home. It is better that we give up our lives. That would be best."

After that they stayed at the home of a Vaishnava in Ambika-grama. After two or four days they went to see Santipura and then they went to Nabadwip. There they stayed in Mayapura, in the home of a relative who was a merchant. They stayed for two or four days and then went to see the seven village of Nabadwip, and, on the other side of the ganga, the seven villages of Kuliya-grama. After a few days love for their sons and daughters-in-law again arose in their hearts.

Candi dasa said, "Come. Let us go to Saptagrama. Will not our sons love us even a little?" Then the Vaishnava lady who was accompanying them said, "Have you no shame? They will kill you." Hearing this, the old couple became afraid. They said to her, "O saintly Vaishnava, please return to your home. We will live alone. We will approach a saintly person, learn from him, and live by begging."

The Vaishnava lady left. The merchant couple gave up all hope of returning home. They considered building a new home in the Chakari Catta neighbourhood of Kuliya-grama. After begging from many good people, they were able to build a cottage. In sacred Kuliya-grama past offenses are all forgiven. When a person lives there his past offenses are thrown far away. That is what is said about that place.

One day Candi dasa said, "O mother of Hari, why do you continue like this? Don't say anything more about your sons. Don't even think of them. In our past lives we must have committed many, many offenses. That is why we took birth in the homes of merchants. Because of that low birth we became misers and refused to serve Vaishnavas and guests. If here we can make a little money, we should use it to serve guests. Then our next birth will be good. I have set my mind to open a grocery store. After a few days of striving in that way, Candi dasa finally opened a small store. Every day he earned a small profit. After eating a full meal, every day the husband and wife fed a guest. Candi dasa lived better than he did before.

Candi dasa was a little educated. In his spare moments at the store he would read Gunaraja Khana's book Sri Krishna-vijaya. He was honest in buying and selling and he would serve guests. In this way five or six months passed. When they learned his story, the people of Kuliya-grama began to have faith in Candi dasa.

It was in that neighbourhood that Yadava dasa lived. Yadava dasa was a household Vaishnava. He would read Sri Chaitanya-mangala. Sometimes Candi dasa would listen to him reading. Yadava dasa and his wife liked to serve the Vaishnavas. Seeing them, Candi dasa and his wife also came to like serving the Vaishnavas.

One day Candi dasa asked Yadava dasa, "What is the material world?" Yadava dasa replied, "On the other shore of the Ganga, on the island of Godruma, live many learned Vaishnavas. Go there. Ask them this question. I go there sometimes and in that way I learn many things. Nowadays the Vaishnava panditas in Sri Godruma are better scripture scholars than even the brahmana panditas. Yesterday an assembly of brahmana panditas were defeated in debate by Sri Vaishnava dasa Babaji. He will give a good answer to your question.

That afternoon Yadava dasa and Candi dasa crossed the Ganga. Damayanti was now accustomed to serve the Vaishnavas. The miserliness in her heart had lessened. She said, "I will go with you to Sri Godruma." Yadava dasa said, "The Vaishnavas there are not householders. They are renunciants. I think they will not be happy to have you in their midst." Damayanti said, "I will offer dandavat obeisances from afar. I will not enter into the middle of the grove. I am an old lady. They will not be angry with me." Then Yadava dasa said, "The custom is that women may not go there. It is better that you merely wait nearby and accompany us when we return."

At nine in the morning the three of them crossed the Ganga and approached Pradyumna-kunja. At the entrance to the forest grove Damayanti offered dandavat obeisances and sat down under an old banyan tree. Yadava dasa and Candi dasa entered the forest grove and devotedly offered dandavat obeisances to the Vaishnavas sitting in the place of madhavi and malati vines.

The paramahamsa babaji was sitting there. On his four sides were Sri Vaishnava dasa, Lahiri Mahasaya, Ananta dasa Babaji and many others. Yadava dasa approached and sat down. Candi dasa sat beside him.

Saintly Ananta dasa Babaji asked, "Who is the new man?" Yadava dasa repeated all of Candi dasa's story. Ananta dasa babaji smiled and said, "Yes. That is what is called 'the material world.' He who knows the true nature of this world is wise. He who is trapped in the cycle of birth and death in this world is truly an object of pity."

Candi dasa's heart gradually become purified. One who performs eternal pious deeds attains auspiciousness. Honouring the Vaishnavas and reading and hearing the Vaishnava scriptures were the beginning of Candi dasa's eternal pious deeds. By performing these pious deeds again and again he became pure in heart and attained sincere faith in pure devotional service. When he heard Ananta dasa's words, Candi dasa, his heart now beginning to melt, said, "Today I make this request: Please be merciful and tell me clearly: What is the material world?"

Sri Ananta dasa: Candi dasa, your question is very serious. I wish that either the paramahamsa babaji or Sri Vaishnava dasa Babaji would give the answer.

The Paramahamsa Babaji: This is a serious question. Sri Ananta dasa Babaji is qualified to give the answer. Today we will all listen to the instruction he gives.

Ananta dasa: I must obey your order. I will speak as far as I have understanding. I will begin by remembering the lotus feet of my spiritual master, Srila Pradyumna Brahmacari, who is an exalted personal associate of the Supreme Personality of Godhead.

The individual spirit soul has two states of existence: 1. the liberated state, and 2. the state of bondage in the prison of the material world. An individual soul who is a pure devotee of Lord Krishna is not bound by the illusory potency maya. By Lord Krishna's mercy such a soul is liberated from the material world of maya. He is a liberated soul. His state of existence is the liberated state. On the other hand, a soul who tries to avoid Lord Krishna falls into the gaping mouth of the illusory potency maya. Such a soul is imprisoned in the material world. His state of existence is residence in the material world. A soul liberated from maya is always conscious of his original spiritual identity. His whole life is service to Lord Krishna. Such a soul does not reside in the material world. He resides in one of the pure spiritual worlds. Goloka, Vaikuntha and Vrindavan are the names of some of these pure spiritual worlds. The souls free from maya are limitless in number. They cannot be counted.

The souls bound in maya's prison are also limitless in number. They cannot be counted either. A soul averse to Lord Krishna, is bound by Lord Krishna's shadow-potency maya, who binds that soul with ropes of goodness, passion and ignorance. Because of the difference of these three ropes, the imprisoned souls are placed in many different states of existence. The variety of those states is astonishing. They who think for a moment will see this astonishing variety. These souls manifest an astonishing variety of material bodies, an astonishing variety of states of existence, an astonishing variety of forms, an astonishing variety of natures, an astonishing variety of residences, and an astonishing variety of movements. When he first enters the material world, the soul is covered by a new sense of identity. In his pure state of existence the soul thinks "I am a servant of Lord Krishna". However, in the state of material bondage the soul thinks: "I am a human being". "I am a demigod." "I am an animal". "I am a king". "I am a brahmana". "I am an outcaste". "I am suffering". "I am hungry". "I am insulted". "I am generous". "I am a husband". "I am a wife". "I am a father". "I am a son". "I am an enemy". "I am a friend". "I am learned". "I am handsome". "I am wealthy". "I am poor". "I am happy". "I am sad". "I am strong". "I am weak". In this way the soul may have different conceptions of his identity. This is called "false-ego". There is also another thing called "false possessiveness". In the grip of false-possessiveness, the soul things: "This is my house". "This is my thing." "This is my wealth". "This is my body". "This is my son and my daughter". "This is my wife". "This is my husband". "This is my father". "This is my mother." "This is my caste into which I was born." "This is my power." "This is my form." "This is my virtue." "This is my knowledge". "This is my renunciation." "This is my wisdom." "This is my activity." "This is my good fortune." "These are my servants and dependants." In this way the souls uses the word "my" in many different ways. This great variety of "I's" and "My's" are called the "material world".

Yadava dasa: I see how there are many "I's" and "My's" in the state of material bondage. But are there no "I's" and "My's" in the liberated state?

Ananta dasa: In the liberated state the "I's" and "My's" are all spiritual and free of fault. There is manifested the soul's original spiritual identity, which was originally created by Lord Krishna. Because of these different spiritual identities, in the spiritual world there are many different "I's". Although all souls there are Lord Krishna's servants, they have a great variety of spiritual relationships with the Lord. All the different relationships manifest the idea of "My".

Yadava dasa: If this is so, then what is the fault in the great variety of "I's" and "My's" manifest among the souls bound in the material world?

Ananta dasa: The fault is this: In the soul's pure state the ideas of "I" and "My" are based on reality. However, when the soul resides in the material world these ideas of "I" and "My" are artificial impositions. They are not real. They are illusions. In the material world they are all temporary, unnatural, and the sources of fleeting pleasures and pains.

Ananta dasa: The material world is not an illusion. By Lord Krishna's will it is reality. However, a soul who enters this world has many illusory conceptions of "I" and "My". Those false conceptions are illusions. The mayavadis, who are all offenders, claim that this world is an illusion.

Ananta dasa: The individual soul is a tiny particle of spirit. The first situation of the soul is on the boundary line that separates the spiritual and material worlds. In that condition the souls that do not forget their original relationship with Lord Krishna come under the control of the spiritual potency and are drawn into the spiritual world. Becoming eternal associates of Lord Krishna, they enjoy the bliss of serving Him directly. The souls who are averse to Lord Krishna and who wish to enjoy the pleasures offered to maya are drawn into the world of maya. That is why we now reside in the material world. When we enter the material world we forget our true spiritual identity. Then we think "I am the enjoyer of maya". Then maya encircles us with a great variety of false identities.

Yadava dasa: Why, then, though we endeavour to attain it, we do not succeed in regaining the consciousness of our original spiritual identity?

Ananta dasa: Those endeavours are of two kinds: 1. appropriate, and 2. inappropriate. Appropriate endeavours inevitably throw far away all material illusions about our identity. On the other hand, how can one succeed if his endeavours are not appropriate?

Ananta dasa: When a soul purifies his heart by performing the duties of karma-kanda, takes shelter of the impersonal Brahman, and thinks "Now I will become free of maya", his endeavours are all inappropriate. When a soul tries to attain spiritual perfection by performing astanga-yoga and entering a trance of samadhi, his endeavour also is inappropriate. There are many other kinds of inappropriate endeavour also.

Ananta dasa: They are not appropriate because many obstacles stop one from attaining the desired results by practicing them, and because there is only the most slender chance that one will succeed by practicing them. We were thrust into this material world because we committed an offense. We will not be able to throw away our material condition of life without first attaining the mercy of that person we offended. Without His mercy we will not attain our original pure state.

Ananta dasa: Association with devotees and surrender. Association with devotees is described in these words of Srimad Bhagavatam (11.2.30):

"Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a minute's association with pure devotees within this world of birth and death is a priceless treasure for any man."***

If you ask, "How can the souls in this material world attain the supreme good," then I say, "if one has a moment's association with the devotees of the Lord, then one will attain the supreme good." The Supreme Personality of Godhead describes surrender in these words of Bhagavad-gita (7.14):

"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it."*

Here the Lord says, "My divine maya potency consists of the three material modes of goodness, passion and ignorance. By his own endeavour, a human being cannot cross beyond this maya. Therefore this maya is very difficult to overcome. However a person who surrenders unto Me and takes shelter of Me can cross beyond this maya."

Candi dasa: O saintly one, I am not able to understand all these explanations very well. This much I understand: I am originally a pure being. Forgetting Krishna, I have fallen into maya. I am bound in the prison of the material world. By Lord Krishna's mercy I may be released. If I do not attain Lord Krishna's mercy, I will stay in this condition.

Ananta dasa: Yes. Now you accept this much. Your teacher, Yadava dasa knows all these truths, and you have learned them from him. In the book Sri Prema-vivarta, Sri Jagadananda, who is a close associate of the Supreme Personality of Godhead, has said:

"The individual soul is a tiny particle of spirit, and Lord Krishna is a great sun of spirit. The liberated soul always gazes at Lord Krishna. The liberated soul always worships Lord Krishna.

"As soon as one becomes inimical to Krishna and desires sense gratification, he is immediately struck down by the illusory energy of the Lord.*

"When a living entity is conditioned by material nature, he is exactly like a person haunted by a ghost.*

"Forgetting the words 'In my perfect state I am servant of Krishna', he serves maya for a long time.

"Sometimes he is a king. Sometimes he is a citizen. Sometimes he is a brahmana. Sometimes he is a sudra. Sometimes he is sad. Sometimes he is happy. Sometimes he is a tiny insect.

"Sometimes he is in Svargaloka. Sometimes he is in the earthly realms. Sometimes he is in hell. Sometimes he is a demigod. Sometimes he is a demon. Sometimes he is a servant. Sometimes he is a master. Sometimes he is a servant.

"Thus he wanders in the material worlds. When he attains the association of devotees, he can understand the truth about himself.

"When he understands the truth about himself he no longer wishes to stay in the material world. Then he laments, 'Why did I serve maya for so long?"

"He weeps and cries out, 'O Krishna, I am Your servant. By leaving Your feet, I lost everything."

"When the soul once cries for Krishna in this way, Lord Krishna becomes merciful and helps him leave the material world.

"Then the soul turns away from maya. Again and again worshipping Krishna, the soul attains Krishna's lotus feet.

"Krishna then places that soul under the protection of His internal potency. Maya then loses her power. Maya no longer attracts that soul.

"This is attained by associating with devotees and chanting the holy names of Lord Krishna. There is no other way to escape the material world of birth and death."

Yadava dasa: O saintly babaji, you speak of association with devotees, but devotees also live in the material world. They also suffer in the material world. How is it possible that they can deliver other souls?

Ananta dasa: Devotees live in the material world. Still, the material world that is their home is very different from the material world that is home to the souls bewildered by maya. Looking at them from the outside, they seem to be the same world. But within they are very different. There are always some devotees in the material world. Still, the non-devotees do not choose to associate with them. The association of devotees is rarely attained. The souls devoured by maya may be divided into two groups: 1. they who, mad to enjoy the tiny pleasures of maya, worship the material world, and 2. the intelligent souls who, not attracted to the pleasures of maya, hope to attain better pleasures. In this way the residents of the material world are divided into two groups: 1. the unintelligent, and 2. the intelligent. Some call these two groups: 1. they who desire material sense gratification, and 2. they who desire liberation. The phrase "they who desire liberation" does not refer to the impersonalists. It means "they who, burned by the flames of the world of repeated birth and death, seek to understand their true spiritual identity. The Vedic literatures call such persons "they who desire liberation". When such persons renounce the desire to attain impersonal liberation and instead engage in worshipping and serving the Supreme Personality of Godhead, their worship is called pure devotional service. The scriptures do not order that one should renounce the desire for liberation. Rather, the moment he understands the truth of Lord Krishna and the individual spirit soul, the person desiring liberation becomes at once liberated. This is explained in the following words of Srimad Bhagavatam (6.14.3-5):

"In this material world there are as many living entities as atoms. Among these living entities a very few are human beings, and among them few are interested in following religious principles.*

"O best of the brahmanas, Sukadeva Gosvami, out of many persons who follow religious principles, only a few desire liberation from the material world. Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife, and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.*

"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nityananda, or Krishna. Such devotees, who are fully peaceful, are extremely rare."*

As the number grains of sand in the world cannot be counted, among these souls a small number seek eternal auspiciousness. Most are interested in material sense gratification. Of they who seek the highest spiritual good, most are interested in liberation, which means to escape the material world. Of thousands and thousands of souls seeking liberation, few attain the perfection of truth and actually become liberated. Of millions and millions of liberated souls, few become peaceful devotees of Lord Narayana. A devotee of Lord Narayana is very rare. A devotee of Lord Krishna is even more rare. Even though they may live in the material world, the devotees of Lord Krishna experience a life that is different from the life of the materialists. The devotees of Lord Krishna experience two conditions of existence.

Yadava dasa: You have said that there are four kinds of intelligent persons. What are their different statements of existence, and what is association with devotees?

Ananta dasa: There are four kinds of intelligent persons: 1. they who are the beginning stage of being intelligent, 2. they who desire to attain liberation, 3. they who are liberated, and 4. they who have attained perfection, or in other words, the devotees of the Lord. For persons at the beginning states of being intelligent, association with persons who desire liberation is good. The liberated souls may be divided into two groups: 1. liberated souls who taste the nectar of the spiritual mellows, and 2. the mayavadis, who falsely imagine that they are not different from the Supreme. These mayavadis are considered offenders. All classes of people are forbidden to associate with them. In the Tenth Canto (Srimad Bhagavatam 10.2.31) it is said:

"O lotus-eyed one, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realisation, they fall down again because they neglect to worship Your lotus feet."*

The fourth kind of intelligent person, the devotees, are divided into two groups: 1. they who worship the Lord in His feature of opulence, and 2. they who worship the Lord in His feature of sweetness. Association with such devotees is beneficial in every way. Especially, if one takes shelter of a devotee who is attached to the Lord's feature in sweetness, the nectar of pure devotional service rises within his heart.

Yadava dasa: You have said that there are two kinds of devotees. Please describe them more clearly, so even unintelligent persons like myself can understand.

Ananta dasa: The devotees are of two kinds: 1. householder devotees, and 2. devotees who have renounced householder life.

Yadava dasa: What is the situation of a householder devotee in the material world. Please kindly explain this.

Ananta dasa: The word "householder" does not mean "one who builds a house". Rather, the word means "a person who accepts a wife and stays with her in a house." A devotee in this situation is called a "householder devotee". A soul bound in the prison of the illusory potency maya, enters the material world through the doors of the five knowledge-acquiring senses. Through the door of the eyes he sees forms and colours. Through the door of the ears he hears sounds. Through the door of the nose he smells fragrances. Through the door of the skin he touches. Through the door of the tongue he tastes. Entering the material world through these five doors, the souls becomes attached to the world. As he becomes attached to the material world, the soul goes farther and farther from Sri Krishna, the Lord of the heart. That is why the material world is called "the external world". They who are mad after enjoying the material world are called hedonists. The householder devotees of the Lord are not eager to please their senses. Therefore they are not like the hedonists. For a householder devotee, his wife is the maidservant of Lord Krishna. His sons and daughters are also all the servants of Lord Krishna. When with his eyes he sees the Deity form of Lord Krishna or the form of things related to Lord Krishna, the householder devotee becomes happy. When with his ears he hears the topics of Lord Krishna or the biographies of the great devotees, the householder devotee becomes happy. When with his nose he smells the tulasi leaves and fragrances offered to Lord Krishna, the householder devotee becomes filled with bliss. With his tongue the householder devotee tastes the holy names of Lord Krishna and remnants of food offered to Lord Krishna. When with his skin he touches the feet of the Lord's devotees, the householder devotee becomes happy. His hopes, actions, desires, hospitality, and service to the Deity are all used in the service of Lord Krishna. His entire life is a great festival of 1. mercy to others, 2. the holy name of Lord Krishna, and 3. service to Vaishnavas. In this way a devotee householder remains aloof from hedonism: In the age of Kali it is very appropriate that the individual souls become householder Vaishnava. In that way there is no fear that they will fall down. Also, by following this path one may attain the full perfection of devotional service. Many self-realised Vaishnava spiritual masters are householders. Their children also are pure devotees. In this way association with householder devotees of the Lord is especially beneficial to the souls in this world.

Yadava dasa: Householder Vaishnavas are naturally under the control of the smarta panditas. If the Vaishnavas try to be independent of them, there is trouble. In this situation how is it possible to engage in pure devotional service?

Ananta dasa: For marrying off sons and daughters, for performing funeral rites, and for a few others rituals it may be necessary to engage smarta panditas. Still, there is no need to engage them for the spiritual activities that are most dear to the heart. Look, for maintaining the material body all are dependent on others. Even they who proudly think themselves independent are in truth still dependent on others. When one suffers from disease, he must take medicine. When one is hungry, he must eat food. To ward off the cold, one must accept clothing. Because of the sun, rain, and other difficulties one must build a house. For these and many other things one needs to maintain his material body, one must depend on others. To be independent is merely, as far as possible, to limit these situations of depending on others. The truth is, however, that no one can be completely independent and still maintain his material body. Still, to be independent as far as possible is good and helpful for devotional service. If one observes all these previously described rituals in relation to Lord Krishna, then there is no fault in observing them. For example, if marriage is accepted not only to beget good children and worship the Prajapati, but also to engage one's wife and family in devotional service to Lord Krishna, then household life is favourable for devotional service. Let the materialists, the Vedic priests, and other say what they will, one still attains the spiritual benefit of these devotional activities. On the sraddha day one should first worship Lord Krishna, offer the remnants of that offering as pinda to his ancestors, and then feed the brahmana Vaishnavas. These activities are favourable for a householder's devotional service. When these smarta rituals may be performed in the context of devotional service. Then that are not at all unfavourable to pure devotional service. Ordinary activities should be done with a sense of detachment and renunciation. Spiritual activities should be performed in the association of devotees. Then one will not be at fault. Look. Most of Lord Chaitanya Mahaprabhu's personal associates were householder devotees. From time without beginning many great rajarsis (saintly kings) and devarsis (divine sages) were householder devotees. Dhruva Maharaja, Prahlada Maharaja, the Pandavas, and many others were all householders. Householder devotees of the Lord are worshipped by all the world.

Yadava dasa: If householder devotees are so worshipable and qualified to attain all spiritual love, then why do some devotees renounce householder life?

Ananta dasa: Among the householder devotees, for some it is appropriate to renounce household life. However, in the material world the number of these devotees is very small and association with them is very rare.

Ananta dasa: Human beings have two kinds of activities: 1. external activities, and 2. internal activities. In the language of the Vedas these activities are called "parak" and "pratyak". When a pure spirit soul forgets its original spiritual form, misidentifies himself as a subtle material body (of mind, intelligence, and false ego), and, exits through the door of the material senses, he becomes attracted to the external world of material sense objects. These are called "external activities". When the direction is reversed, and the soul goes from the material sense objects to the mind and then to the original form of the soul, then these are called "internal activities". As long as the desire to perform external activities is strong, one should stay in the association of devotees, and without offense perform these external activities with the idea that this material world is Lord Krishna's property. By thus taking shelter of devotional service to Lord Krishna, in a very short time the external direction of one's activities becomes reversed and one's activities are then directed inward. When one is thus fully engaged in internal spiritual activities, he becomes qualified to renounce household life. If one tries to renounce household life before one reaches that stage, then there is the danger that he will fall down. Household life is then a school where one gains experience and learns the true nature of the spirit soul. When the education is complete, one may leave the school.

Yadava dasa: What are the symptoms of a devotee qualified to renounce household life?

Ananta dasa: The first symptom is that 1. one is not enthusiastic to associate with women. Other symptoms are: 2. mercy to all living entities, 3. considering that activities to accumulate money are not very important, 4. endeavouring to attain a home and clothing only when they are genuinely needed, 5. faith in Lord Krishna, 6. love and devotion for Lord Krishna, 7. considering that it is not good to associate with worldly people, 8. thinking praise and criticism are the same, 8. aversion to material activities, and 9. not being concerned whether one lives or dies. These symptoms are described in the following words of the scriptures (Srimad Bhagavatam 11.2.45, 3.25.22 and 11.2.55):

"A person advanced in devotional service sees within everything the soul of all souls, the Supreme Personality of Godhead, Sri Krishna. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him."*

"Such a sadhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world."*

"Hari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devotees' hearts. Such devotees should be accepted as most elevated."*

When these qualities manifest in a householder devotee, that devotee finds himself unable to continue with his household duties. At that time he renounces household life. Such a renounced devotee is rare. Association with such a devotee brings great good fortune.

Yadava dasa: Nowadays I see that some young men renounce household life, accept the garments of a renunciant, build a temple, and serve the Lord. As time passes they eventually fall into evil association with women, but they do not give up chanting the holy names of Lord Hari. To maintain the temple they beg alms at different places. Are such devotees householders or renunciants?

Ananta dasa: You ask many questions at once. Can I reply in a single answer? Being young or old has no bearing on renunciation. By purification in past lives or in this life a young man may become qualified to renounce household life. From his very birth Sukadeva Gosvami was qualified for renunciation. One should see if the qualification is genuinely there. It should not be artificial. If he is genuinely renounced, there is no harm in a young man accepting the renounced order.

Ananta dasa: Genuine renunciation is strong. It does not break in any situation. Artificial renunciation is based on the desire to be honoured by others. This kind of renunciation is marked by cheating and impiety. Thinking "a devotee who renounces household life is worshipped and respected," and hoping to be worshipped in this way, a man artificially renounces the world. Such renunciation brings no benefit. Rather, it is the source of great inauspiciousness. As soon as he attains his end and he accepts the order of renunciation, his qualifications disappear. From that moment his true wickedness is manifested.

Yadava dasa: When a devotee renounces family life should he accept the garments of a renunciant?

Ananta dasa: When he has definitely thrown far away the desire for household life, a devotee may live in the forest (as a renunciant) or he may live at home (as a householder). In either situation he remains a renounced soul, who has nothing to do with the material world. Such a great devotee purifies the entire world. Among these renounced souls some accept the external signs of the renounced order and wear the kaupina and kantha. At the time of accepting the kaupina and kantha, they take a firm vow of renunciation in the presence of other renounced Vaishnavas. This is called "entering the renounced asrama" or "accepting the garments of a renunciant". If one accepts the garments of a renunciant, what is the harm? One who has thus renounced the world should not stay in contact with his relatives. He should stay away from them. He should not desire to enter either his home or another's. A person who is genuinely renounced should be cautious in dealing with others. A person advanced in renunciation does not need to wear the garments of a renunciant. Still, for some persons wearing the garments of renunciation is useful. It is said (Srimad Bhagavatam 4.29.45):

Ananta dasa: One should accept the garments of a renunciant from a Vaishnava who has renounced household life. A householder devotee has not experienced the ways of one who has renounced household life, therefore a householder devotee should not give initiation into the renounce asrama. The reason for this is written in these words of the scriptures (Sri Brahma-vaivarta Purana):

"If one teaches a religious principle he does not himself follow, that teaching pushes the world closer to destruction."

Yadava dasa: What thoughts arise in the mind of a spiritual master who is about to give initiation into the renounce asrama?

Ananta dasa: First the spiritual master should see whether the disciple is qualified. Has this householder devotee been able, by engaging in devotional service, to control his mind and senses and act in a spiritual way? Is he free of the desire to associate with a woman? Has he uprooted the thirst for money and the desire toe at sumptuous foods? The spiritual master will stay near the disciple and observe him for some day. When he knows for certain that the disciple is qualified, the spiritual master will initiate him into the renounced order. He will not initiate any disciple before knowing that he is qualified. If he gives an unqualified person initiation into the renounced order, the spiritual master himself will fall down.

Yadava dasa: Now I see. Accepting the renounced order is not simply a matter of speaking words with one's mouth. It is very difficult. Pretenders who are not qualified to be spiritual masters are making it a common thing. Now is only the beginning. No one knows what will be the end.

Ananta dasa: In order to keep this system pure, Lord Chaitanya Mahaprabhu punished Chota Haridasa, whose offense was very slight. The followers of Lord Chaitanya should always remember the punishment of Chota Haridasa.

Yadava dasa: After accepting the order of renunciation should one build a temple and worship the Deity of the Lord?

Ananta dasa: No. A person who has accepted the renounced order should live by begging every day. In that way he should maintain his life. He will not enter a situation of dealing with material affairs as will come from building a temple. He will live in a secluded cottage, or in a temple managed by a householder. He will not do anything that requires money. He will always offenselessly chant the holy names of Lord Krishna.

Yadava dasa: What do you say about a renunciant who builds a temple and then lives like a householder?

Ananta dasa: I say he is a person who eats his own vomit. First he vomits and then he eats what he has vomited.

Ananta dasa: He has become a materialist. He breaks the rules of scripture and the rules of being a Vaishnava. Why should you associate with him? He has renounced the ways of pure devotional service and accepted the role of a cheater. How is he like the Vaishnavas?

Yadava dasa: If he has not given up chanting the holy names of Lord Hari, how can you say he has ceased to be a Vaishnava?

Ananta dasa: Chanting the holy names of Lord Hari and committing offenses to the holy name of Lord Hari are different things. When a person commits sin on the strength of chanting the holy name, that is an offense to the holy name. You should stay always very far away from offenses to the holy name.

Yadava dasa: Should his household life not be called "household life dedicated to Lord Krishna?"

Ananta dasa: It should not be called that. In household life dedicated to Lord Krishna there is no cheating or hypocrisy. That household life is completely honest and sincere. That household life is not based on an offense.

Ananta dasa: He is not a devotee. How can you consider his status, high or low, among the devotees?

Ananta dasa: When he gives up all his offenses, always chants the holy name, and sheds tears of repentance, he may be counted again among the devotees.

Yadava dasa: O saintly babaji, householder devotees live under the shelter of the varnasrama system. May a householder devotee leave the varnasrama system?

Ananta dasa: Ah! The Vaishnava religion is very broad and generous. Another name for the Vaishnava religion is "Jaiva-dharma" (the religion for all human beings). This means that every human being is qualified to join the Vaishnava religion. Even outcastes may embrace the Vaishnava religion and live as householders. For them there is no varnasrama. They who break the varnasrama rules of sannyasa may, by associating with devotees, attain pure devotional service. Then they may be householder devotees. For them there are no rules of varnasrama. They who because of their misdeeds have left the varnasrama system may still, along with their children, take shelter of pure devotional service in the association of the devotees. Then they are householder devotees. But they are not part of the varnasrama system. Householder devotees are of two kinds: 1. they who follow the varnasrama system, and 2. they who do not follow the varnasrama system.

Ananta dasa: He who has more devotion is the best. If neither have any devotion then according to the material point of view the follower of varnasrama is better because he is pious and the other is an outcaste. However, from the spiritual point of view they are both degraded, for neither has any devotion.

Yadava dasa: Is a householder devotee allowed to wear the garments of a renunciant?

Ananta dasa: No, for he cheats himself and he cheats the world also. Those are his two faults. If a householder wears a kaupina and the other garments of renunciant then that householder mocks and insults the true renunciants.

Yadava dasa: O saintly babaji, do the scriptures describe how one should accept the garments of a renunciant?

Ananta dasa: Not very specifically. People of every caste may become Vaishnavas. However, in the opinion of the scriptures, none but the brahmanas may accept sannyasa. In Srimad Bhagavatam (7.11.35) after describing the features of the different castes, Narada Muni explains:

"If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification."*

This verse means, "A person's caste is determined by his personal characteristics, and they were previously described. Thus the scriptures declare that a person born in a non brahmana family should be considered a brahmana if he is seen to have the qualities of a brahmana, and that such a brahmana ma become qualified to accept sannyasa. This is the opinion of all the scriptures. From the spiritual point of view, this is proved. Still, they who look at things from the material point of view do not accept it.

Candi dasa: Of all the instructions that came from the saintly and honourable babaji's mouth, this much I understand: The individual soul is eternally the servant of Lord Krishna. Forgetting Krishna, the soul takes shelter of a material body and, pushed by maya's modes of nature, he experiences material happiness and distress. The result of his material activities is that he must wear around his neck a garland of birth, old age, and death. Sometimes he is born in an exalted situation and sometimes in a lowly situation. He takes birth after birth, and in each birth he has a new conception of who he is. As he stays in a fragile material body that may be torn apart at any moment, hunger, thirst, and other promptings push him to act in various ways. Unable to attain what he wishes, he is troubled in many ways in this world. His material body grows old and torments him in many ways. Again and again quarrelling with wife and children, he is pushed so far that sometimes he even commits suicide. To get money he sometimes commits many sins. He suffers punishment from the king, the insults of his neighbours, and great variety of other troubles. He is separated from his loved ones, he loses his wealth, and he is robbed by thieves. Again and again he suffers many troubles. When he grows old his relatives refuse to care for him. This makes him suffer greatly. His old body is troubled by mucus, rheumatism and host of other troubles. Finally he dies. Then he is again pushed into a mother's womb. Still, as long as he is alive in that material body, lust, anger, greed, delusion, pride and envy remain very powerful and they refuse to give any place to intelligence. That is life in the material world. Now I know the meaning of the phrase "the material world". Again and again I offer my dandavat obeisances to the saintly babaji. It is the Vaishnavas who are the true spiritual teachers of the world. By the mercy of the Vaishnavas I have learned the truth about the material world.

After hearing the instructions of Ananta dasa Babaji, all the Vaishnavas called out, "Well done!" and began to chant the holy names of Lord Hari. Gradually many Vaishnavas gathered there. Then Lahiri Mahasaya sang a song he wrote:

"Fallen into the horrible material world, a person suffers without end. Still, if he associates with devotees and worships Lord Hari, a person will make his sufferings come to an end.

"The heart burns in the fire of sense gratification. The fire burns more and more. Avoiding offenses, chant the holy names of Lord Krishna. That will pour water on the fire.

"He who has taken shelter of the lotus feet of Lord Chaitanya and Lord Nityananda is my shelter in life and death. Thus says Kalidasa."

As these words were sung, Candi dasa began to dance with great joy. He happily rolled in the dust touched by the Vaishnava babajis' feet. He wept. Everyone said, "Candi dasa has become very fortunate."

After some time Yadava dasa Babaji said, "Come, Candi dasa, now we must cross the river." Candi dasa joked, "If you carry me across, I will cross." After offering dandavat obeisances to Pradyumna-kunja, the two of them left. There they saw Damayanti. Again and again offering dandavat obeisances, she said, "Alas, Why did I take birth as a woman? If I had taken birth as a man I could have easily entered this forest grove, seen the saintly devotees, touched the dust from their feet, and made my life a great success. Birth after birth I will serve the Vaishnavas in Sri Nabadwip. In that way I will pass my days."

Then Yadava dasa said, "Ah! Godruma is a very sacred place. Simply by entering this place, a soul attains pure devotion. This Godruma is the pastime place of the master of our lives: Lord Chaitanya, the son of Saci. It is identical with holy Vrindavan, the village of cowherds. Understanding this truth, Srila Prabodhananda Sarasvati wrote the following prayer (Sri Nabadwip-sataka 36):

"Fools, the path of the world and the Vedas will bring you only trouble! Give up everything and make yourself a leaf-hut in Sri Godruma in Gauda-desa!"

The three of them crossed the Ganga and returned to Kuliya-grama. From that day forward Candi dasa and his wife Damayanti became wonderful Vaishnavas. Understanding the truth about them, the illusory material world no longer touched them. Service to Vaishnavas, continual chanting of the holy name of Lord Krishna, and mercy to all living entities were the ornaments they wore. Glorious became that merchant couple! Glorious is the mercy of the Vaishnavas! Glorious is the holy name of Lord Hari! Glorious is the land of Sri Nabadwip!

Chapter Eight

Nitya-dharma O Vyavahar

Eternal Religion and Ordinary Activities

One afternoon, after honouring prasada, the Vaishnavas of Sri Godruma gathered in a secluded forest grove on the Northeast side of Sri Gaura Lake. There Lahiri Mahasaya sang a song that awakened in them the ecstatic love of Vraja. He sang:

"How many pastimes did Lord Chaitanya enjoy here with Advaita and the other devotees? Here He chanted the names of Lord Krishna and danced. As Lord Krishna rescued Kaliya, here our Lord rescued a crocodile."

When the song was ended the Vaishnavas discussed the similar natures of Lord Krishna and Lord Chaitanya's pastimes. Then two or four Vaishnavas from Baragachi came there. They offered dandavat obeisances, first to Gaura lake and then to the Vaishnavas. The Vaishnavas honoured them and offered sitting places. In that secluded grove was an old banyan tree. Around its roots the Vaishnavas had built a stone platform. They all informed the visitors from Baragachi that the tree was honoured with the name Nitai-bata (Lord Nityananda's banyan tree), for Lord Nityananda liked to sit under it.

Sitting under Lord Nityananda's banyan tree, the Vaishnavas talked about spiritual life. Among the Vaishnavas from Baragachi was a youth who wanted to ask a question. He suddenly said, "I want to ask a question. Someone please answer it and make me happy."

In that secluded grove lived Hari dasa Babaji, who was a very learned scholar. He almost never left that place. He was almost a hundred years old. On some rare occasions he would go to Pradyumna-kunja and meet with the paramahamsa babaji. He had personally seen Lord Nityananda sitting under that banyan tree. He had one desire. He wished that when he left his body it would be at that place. He said, "Son, now that the paramahamsa babaji's associates have assembled here, why should you worry about the answer to your question?"

Then the Vaishnava from Baragachi asked his question. "The Vaishnava religion is the eternal religion. How should a person who has taken shelter of the Vaishnava religion act in relation to others. I wish to understand this very thoroughly."

Glancing for a moment at saintly Vaishnava dasa Babaji, Hari dasa Babaji said, "O Vaishnava dasa, nowadays no one in Bengal is learned and devoted like you. You should answer this question. You had the association of Srila Sarasvati Gosvami and you were personally taught by the paramahamsa babaji. You are thus very fortunate. You have certainly attained the mercy of Lord Chaitanya Mahaprabhu."

Saintly Vaishnava dasa Babaji humbly said, "O great soul, you personally saw Lord Nityananda, who is an incarnation of Lord Balarama. In the assembly of many great souls you taught many students. Please be merciful and give some instruction to us. All the Vaishnavas there begged Hari dasa Babaji to answer the question. The babaji at last agreed. After first offering dandavat obeisances to Lord Nityananda under that banyan tree, the saintly babaji began to speak.

"Addressing them all as "servant of Lord Krishna", I offer my obeisances to every soul in this material world. It is said (Sri Chaitanya-charitamrta, Adi 6.85):

"Some accept Him whereas others do not, yet everyone is Lord Krishna's servant."*

"I place upon my head these words of the saintly devotees. Although every soul is by nature a perfect servant of Lord Krishna, some souls, because of ignorance of bewilderment, do not accept that they are His servant. They are one group. Other souls, however, do accept that they are His servants. They are another group. Thus, in this material world the souls may be divided into two groups: 1. they who turn away from Lord Krishna, and 2. they who are eager to approach Lord Krishna. In the material world most of the souls prefer to turn away from Lord Krishna. Many of these souls do not accept any religion. There is no need to say much about these persons. They have no idea what should and should not be done. For them their own personal happiness is the be-all-and-end-all of their lives. Persons who accept religion have an idea of what should be done. For their benefit, the great Vaishnava Manu has written (Sri Manu-samhita 6.92):

"The ten features of religious life are: 1. patience, 2. forgiveness, 3. self-control, 4. honesty, 5. cleanliness, 6. sense-control, 7. knowledge, 8. wisdom, 9. truthfulness and 10. freedom from anger."

"Among these, six are features that benefit the performer. They are: 1. patience, 2. self-control, 3. cleanliness, 4. sense-control, 5. knowledge and 6. wisdom. The remaining four are done for the benefit of others. They are: 1. patience, 2. honesty, 3. truthfulness, and 4 freedom from anger. Devotional service to Lord Hari is not clearly mentioned in this list of ten features. These ten features of religious life are taught here for the benefit of ordinary people. It cannot be said that by faithfully following the teaching of this verse one will attain perfect auspiciousness, for Sri Visnu-dharmottara Purana explains:

"To live for five days as a devotee of Lord Visnu is far better than to live for a thousand kalpas as a person who has no devotion for Lord Kesava."

"They who are not devotees of Lord Krishna cannot be said even to be human beings. They who are not devotees are all counted as animals walking on two legs. It is said (Srimad Bhagavatam 2.3.19):

"Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Sri Krishna, the deliverer from evils."*

"Here the question is not what these persons should or should not do. The question is only how should persons who have taken shelter of the path of devotional service act in relation to these persons. Of that I will speak. They who have taken shelter of the path of devotional service may be divided into three groups: 1. kanistha (neophyte), 2. madhyama (intermediate), and 3. uttama (advanced). Although he has taken shelter of the path of devotional service, a neophyte is not yet a true devotee. He is described in these words (Srimad Bhagavatam 11.2.47):

"A prakrta, or materialistic devotee, does not purposefully study the sastra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-praya (neophyte devotee), or bhaktabhasa, for he is a little enlightened by Vaishnava philosophy."*

"Thus one who faithfully worships the Deity of the Lord but does not faithfully worship the Lord's devotees, is a materialistic devotee (prakrta-bhakta). The conclusion, then, is that faith is the seed of devotional service. To faithfully worship the Deity of the Lord is to engage in devotional service. Still, if one does not also worship the Lord's devotees, his worship is not pure devotional service. His worship is not devotional service in its complete form. His worship is merely stepping into the entrance of the house of devotional service. The scriptures (Srimad Bhagavatam 10.84.13) explain:

"A human being who identifies this body made of three elements with the self, who considers the by-products of the body to be his kinsmen, who considers the land of birth as worshipable, and who goes to the place of pilgrimage simply to take bath, rather than meet men of transcendental knowledge there, is to be considered as an ass or a cow."*

"The meaning is this: Although in the beginning devotional service consists of worship of the Deity and nothing else, and although dry, materialistic logic is not recommended, for it crushes the heart into powder, it is nevertheless necessary that one understand that the Deity of the Lord and service to the Deity are pure and spiritual. All living entities in the material world are spiritual by nature. Among these living entities they who are devotees of Lord Krishna especially manifest their pure and spiritual nature. The devotee and Lord Krishna are two different pure and spiritual identities. To understand their true spiritual natures one must understand the relationships between the material world, the individual soul and Lord Krishna. A person who understand these relationships and simultaneously worships the Deity of Lord Krishna and serves the Lord's devotees acts rightly. When one faithfully worships the spiritual truth in this way, it is said that he has "faith in the scriptures". A person who worships the Deity of the Lord but does not understand the relationships that exist between the various spiritual entities has only a materialistic kind of faith. Although he stands at the entrance of the house of devotional service, his service is not pure devotional service. That is the conclusion. A person thus standing at the entrance to the house of devotional service is described in these words of the scriptures:

"A person who has accepted a Vaishnava initiation and who devotedly worships Lord Visnu is said by the wise to be a Vaishnava. All others are not Vaishnavas."

"Persons born in families who generation after generation are initiated by their family priest in the chanting of Visnu-mantras and who thus worship the Deity of the Lord with materialistic faith are neophyte (kanistha) or materialistic devotees. They are not pure devotees. Over them the shadow of devotional service is strongly cast. However, the reflection of devotional service is not manifested in them, for the reflection of devotional service is counted among the offenses. Therefore they who possess this reflection are not Vaishnavas. However, from the shadow of devotional service may come a great good fortune, for such a neophyte devotee may gradually become an intermediate (madhyama) and eventually an advanced (uttama) devotee.

However that may be, persons at that stage of spiritual advancement are not yet pure devotees. They may worship the Deity of the Lord with material faith and they may manifest the ten signs of piety in dealing with ordinary persons. Still, the scriptures' descriptions of the devotees' ways are not meant to describe them. To convert non-devotees into devotees is not in their power. The ways of the intermediate (madhyama) devotees are described in these words (Srimad Bhagavatam 11.2.46):

"An intermediate, second-class devotee shows love for the Supreme Personality of Godhead, is friendly to all devotees, and is very merciful to neophytes and ignorant people. The intermediate devotee neglects those who are envious of devotional service."*

The behaviour described in this verse is the behaviour of one who follows the eternal religion. Temporary or material activities are not described here. In a Vaishnava's life such behaviour must be followed. Other kinds of behaviour, as long as they do not contradict this behaviour, may be adopted when necessary.

"A Vaishnava relates to four kinds of persons: 1. the Supreme Personality of Godhead, 2. the devotees who are surrendered to the Lord, 3. innocent persons, and 4. they who are enemies of devotional service. To these four kinds of persons a Vaishnava shows love, friendship, mercy and neglect. To the Supreme Personality of Godhead he shows love, to the devotee he shows friendship, to the innocent people in general he shows mercy, and to persons filled with hate he shows neglect.

"First he shows love to the Supreme Personality of Godhead. To Lord Krishna, the Supreme Personality of Godhead, the master of all, he shows love (prema). The word 'prema' means 'pure devotional service." The characteristics of pure devotional service are described in these words (Sri Bhakti-rasamrta-sindhu):

"One should render transcendental loving service to the Supreme Lord Krishna favourably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."*

"These words describe the devotional service of an intermediate (madhyama) Vaishnava, service that reaches up to the stages of ecstasy (bhava) and pure spiritual love (prema). By itself, without the addition of the qualities described here, worshipping the Deity of the Lord with faith is the activity of a neophyte devotee. This means that a neophyte devotee does not have the qualities of pure devotional service, which are: 1. being without desire for material profit or gain through fruitive activities or philosophical speculation, and 2. rendering transcendental loving service to the Supreme Lord Krishna favourably. However, on the day that these qualities are manifested in his heart, such a person may be called an intermediate (madhyama) devotee. That is how a materialistic devotee becomes an intermediate devotee. As long as these qualities do not arise in his heart, he is a materialistic devotee. This means that he is considered only a shadow of a true devotee or a shadow of a true Vaishnava. Here the word "Krishnanusilanam" refers to spiritual love (prema). However, the word "anukulyena" refers to all four qualities of an intermediate devotee: 1. favourable love for Lord Krishna, 2. friendship, 3. mercy and 4. neglect.

"The second of these qualities is that one is friendly to the devotees, who are surrendered to the Supreme Lord. Any person in whom pure devotional service is manifested is considered a devotee surrendered to the Supreme Personality of Godhead. Neophyte devotees are neither pure devotees nor are they surrendered to the Lord. Their tendency is to disrespect the true pure devotees. Therefore one should make friendship with intermediate and advanced devotees only. In answering a Kulina-grama devotee's question, Sri Chaitanya Mahaprabhu described the neophyte, intermediate, and advanced devotees. He explained that the intermediate and advanced devotees are counted among the true Vaishnavas, whereas the neophyte devotees, who do not know anything beyond worshipping the Deity, are not yet true Vaishnavas. The true holy name of Lord does not appear on the mouths of such worshippers of the Deity. The name that appears on their mouths is only the shadow of Lord Krishna's holy name (chaya-namabhasa). Lord Chaitanya Mahaprabhu ordered the intermediate (madhyama) householder devotees to serve all three classes of devotees, the three classes being: 1. a person on whose mouth the holy name of Lord is heard even only once, 2. a person on whose mouth the holy name of Lord Krishna is heard always, and 3. a person the sight of whom inspires one to chant the holy name of Lord Krishna. One should respect a Vaishnava who chants only a shadow of Lord Krishna's holy name. One should serve only a Vaishnava who takes shelter of the pure holy name of Lord Krishna. As there are different kinds of Vaishnava, so there are different kinds of service to Vaishnavas. The "making friendship" includes associating with Vaishnavas, conversing with them, and serving them. The moment one sees a pure Vaishnava one should greet him, honour him, and offered both a sitting place and conversation. One must serve him in all these ways. One should never hate, envy, or insult him. One should not disrespect him if his body is ugly or if he suffers from some disease.

"The third of these qualities is that one is merciful to the innocent people in general. The phrase "innocent people in general" means "they who do not understand the spiritual truth", "they who are bewildered", and "they who are foolish". Persons who are not educated, have not entered into the theories of the mayavadis and other offenders, have not learned how to hate the devotees and devotional service, but, being overcome by powerful false-ego and false-possessiveness, do not yet have faith in the Supreme Personality of Godhead are called "the innocent people in general". Even if one is a great scholar, if he does not have faith in the Supreme Personality of Godhead, he is counted among the "innocent people in general". Even though he has approached the entrance to the house of devotional service, a materialistic neophyte devotee may also be counted among the "innocent people in general", for such a devotee has not yet attained pure devotional service and does not yet clearly understand his relationship with the Supreme Personality of Godhead. When such a devotee understands his relationship with the Supreme Personality of Godhead, associates with pure devotees, and chants the holy name with purity, then his status as one of the "innocent people in general" is thrown far away and he attains the status of an intermediate (madhyama) Vaishnava. For an intermediate it is absolutely essential that he be merciful to the innocent people in general. As far as possible he should invite them to his home. Even that is not enough. He should show mercy to such persons by helping them to attain faith in pure devotional service and attraction for the pure holy name of the Lord. Because they are not learned in the scriptures, the innocent people in general may easily fall down because of association with wicked persons. Therefore the intermediate devotee should mercifully give his association to the innocent people and gradually allow them to hear the glories of the holy names and the various teachings of the scriptures. A diseased person cannot cure himself. He must be cured by a physician. If the patient sometimes speaks angrily or commits other like offenses, he is to be forgiven. In the same way if an innocent person sometimes act improperly, he is to be forgiven. This is called mercy. An innocent person may have many misconceptions. He may have faith in the karma-kanda portion of the Vedas, faith in various non-devotional philosophies, an inclination to worship the Deity of the Lord in order to attain various material desires, faith in yoga and other like paths, disinterest in associating with pure Vaishnavas, or attachment to varnasrama and other like things. In this way he may have many different kinds of misconceptions. When by good association, mercy and spiritual instruction he gradually gives up these misconceptions, the neophyte devotee quickly becomes an intermediate devotee. Then he is a pure devotee. His worship of the Deity form of Lord Hari was thus the foundation upon which he built the house of all spiritual auspiciousness. Of this there is no doubt. He does not make the mistake of trying to follow one of the myriad of competing philosophies. Because he does not make this mistake, he as a scent of true faith. When he worships the Deity of Lord Hari, a follower of the mayavadi philosophy or other like philosophies does not have even the slightest true faith in the Deity. Such a person is an offender. It is for this reason that Srimad Bhagavatam (ii.2.47) describes him with the phrase (sraddhayehate" (He worships with faith). In their hearts the followers of the mayavadi philosophy and other like philosophies think, "The supreme spirit has no form. The Deity form that we worship is merely the product of our imagination." How can such persons have faith in the Deity form of the Lord? In this way the mayavadi's worship of the Deity and the most neophyte Vaishnava's worship of the Deity are very different. It is for this reason, that, even though he does not have the various virtues of a Vaishnava, at least he is not a mayavadi, that the neophyte is called a "materialistic Vaishnava". In this way he is considered a Vaishnava. By the mercy of saintly devotees, such a neophyte gradually becomes elevated. This is inevitable. Second class pure Vaishnavas are inevitably merciful to them. Then the neophyte devotee's worship of the Deity and chanting of Lord Hari's holy name do no remain shadows of the real thing. Quickly they manifest their true spiritual nature.

"The fourth of these qualities is that one neglects hateful persons. One should understand the different kinds of hateful persons. Envy is a synonym of hatred. Hatred is the opposite of love. The Supreme Personality of Godhead is the only true object of love. The opposite of love for Him is hatred of Him. This hatred is manifested in five ways:

"Persons contaminated by hatred do not have pure devotion. Neither do they have the materialistic devotion manifested by neophytes who worship the Deity. These five kinds of hatred brings with them, as a by product, attachment to material sense-gratification. It is sometimes seen that the third and fourth of these kinds of hatred may bring one to austerities so severe that one kills himself in the process. This is seen in the lives of the mayavadi sannyasis. How should a pure devotee relate to all these hateful persons? A pure devotee should avoid them.

"Avoiding them does not mean that one should renounce all ordinary dealings one human being naturally has with another. It does not mean that if a hateful person falls into danger or want one should not try to help him. A householder devotee has many relationships with others. By marriage he has many relatives. By buying and selling various goods he has many relationships. By owning property and protecting animals he has many relationships. By acting to treat diseases and relieve other's sufferings he has many relationships. The king and his subjects have many kinds of relationships. Avoiding hateful person does not mean suddenly renouncing all these different kinds of relationships. In ordinary material dealings one may have relationships with such persons, but in spiritual activities such persons should be shunned. As the result of past karma a family member may be such a hateful person. Should such a person be cast out of the family? No. Without becoming attached, behave with that person as is expected in ordinary dealings, but do not share that person's ideas of spiritual life. In this way one should avoid that person. Meeting for spiritual activities, conversing about spiritual activities, and helping and serving one another in spiritual life are the different kinds of spiritual association. To avoid such association is called "neglect of hateful persons". If he hears the praises the pure devotional service or teachings about pure devotional service, a person who accepts the philosophy of hateful persons will only argue needlessly. In this way neither he nor you will be benefited. Avoiding such barren debates, associate with him only in ordinary material things. If you say that you will consider such a hateful person among the innocent people in general and you will be merciful to him and thus benefit him, then I say you may very well harm him and yourself. If you must try to do good to him, then do it very carefully.

"An intermediate (madhyama) pure devotee should act in these four ways. If such an intermediate devotee is reluctant to act in these ways then he commits the fault of acting improperly, in a way he is not qualified to act. Thus he avoids acting properly, in the ways he is qualified. This is a great fault, as the scriptures explain:

"One who accepts the duties for which he is qualified is praiseworthy, and who does not is subject to blame. That is the right conclusion."

"Thus an intermediate (madhyama) devotee should perform the activities of pure devotional service, follow the scriptures, love the Supreme Personality of Godhead, make friendship with pure devotees, be merciful to the innocent people in general, and neglect persons who hate the Supreme Personality of Godhead. Different degrees of advancement in devotional service on the part of one's devotee friends may elicit different degrees of friendship. Different degrees of sincerity on the part of innocent persons may elicit different degrees of mercy. Different degrees of hatred on the part of hateful persons may elicit different degrees of avoidance. Considering these differences, an intermediate devotee should behave, in his spiritual activities, differently with different persons. Material activities should be performed honestly and they should be secondary to spiritual activities."

Then Nityananda dasa from Baragachi asked, "What are the material activities of these devotees you have described?" Hari dasa Babaji replied, "Son, if you ask this question of me, then I cannot give a good explanation. I am an old man, my memory is short, my mind is not powerful, I easily forget."

Hari dasa was a very strict babaji. No fault could ever be seen in him. Still, when this inappropriate question was asked, he gave this reply. When they heard his words, everyone was stunned.

After again bowing down before the banyan tree of Lord Nityananda, Hari dasa said, "When his love and devotion becomes intensified, then an intermediate (madhyama) devotee becomes an advanced (uttama) devotee. The qualities of an advanced devotee are written in these words of Srimad Bhagavatam (11.2.45):

An advanced (uttama) Vaishnava sees that the Supreme Personality of Godhead loves all souls and all souls love the Supreme Personality of Godhead. For an advanced devotee there is no other love. Whatever other kind of love he may manifest in different situations is all but a transformation of that spiritual love. Look. Srila Sukadeva Gosvami is an advanced devotee. Still, he insulted Kamsa by calling him "the vicious sinner of the Bhoja dynasty". However, that insult was really manifested from love. It was based on spiritual love and there was not any malice in it. When pure love becomes his entire life, then a person is called "the best of devotees". In this state the differing degrees of love, friendship, mercy, and neglect described before are no longer manifested. Now everything is spiritual love. For such a person there is no difference between neophyte, intermediate, and advanced devotees. Indeed, for him there is no difference between devotees and non devotees. Such a state is very rarely attained.

A neophyte devotee does not serve Vaishnavas and an advanced devotees does not think that some persons are Vaishnavas and others are not. Therefore it is only the intermediate devotees who honour and serve Vaishnavas. An intermediate devotee must serve the three kinds of Vaishnavas: 1. he who once chants the holy name of Lord Krishna, 2. he who always chants the holy name of Lord Krishna, and 3. he who, simply by being seen, makes others chant the holy name of Lord Krishna. Thus Vaishnavas should be served according to the degree of their advancement, whether they are a good Vaishnava, a better Vaishnava, or the best Vaishnava. No one can judge who is a good Vaishnava and who is an intermediate Vaishnava. Only an advance Vaishnava can understand that. If an intermediate (madhyama) Vaishnava tries to say this, he will commit an offense. Lord Chaitanya Mahaprabhu hinted this in His instructions to the residents of Kulina-grama. All intermediate devotees should honour that teaching more than even the Vedas. Someone may ask: What are the Vedas, or Sruti? The answer is given: The Vedas are the orders of the Supreme Personality of Godhead." After speaking these words, Hari dasa was silent for a moment. Then the visitor from Baragachi said, "May I ask a question?" Hari dasa Babaji replied, "As you like".

Young Nityananda dasa asked, "Saintly babaji, what kind of Vaishnava am I? Am I a neophyte Vaishnava or an intermediate Vaishnava? An advanced Vaishnava I certainly am not."

Saintly Hari dasa Babaji smiled and said, "Can a person who accepts the name Nityananda dasa not be an advanced Vaishnava? Our Nityananda is very merciful. Even when He is beaten, He gives love in return. How can words properly glorify a person who chants Lord Nityananda's name and becomes His servant.

Hari dasa: Son, tell me all about yourself. If Lord Nityananda gives me the power to say, I will tell you.

Nityananda dasa: I was born in a lowly family in a village on the bank of the Padmavati. I was married at a young age. I did not learn how to be wicked. When my wife died, thoughts of renunciation came to my mind. In Baragachi I saw many Vaishnavas who had renounced family life. Everyone was respectful to them. Desiring to be honoured like that, and inspired by the temporary feeling of renunciation my wife's death brought, I accepted the garments of a Vaishnava renunciant. After some days wickedness came into my mind. My Vaishnava friend was a very good person. Now he stays in Vraja. He gave me good advice, protected me with his good association, and kept my mind pure. Now my mind no longer wants to leave the right path. It likes to chant a hundred thousand holy names every day. I understand that the Supreme Personality of Godhead and His holy name are not different. Both are perfectly spiritual. I observe ekadasi according to the scriptures and I water tulasi. When the Vaishnavas sing the holy names together, I join in the singing. I drink the nectar water that has washed the Vaishnava's feet. I read Sri Chaitanya-mangala. I do not desire opulent food and clothing. I do not like to hear gossip. When I see how the Vaishnavas are filled with ecstatic love, I also become ecstatic and I roll in the dust that has touched their feet. In spite of all this, to a certain extent I still desire fame. Now please tell me: To what class of Vaishnava do I belong? How should I behave?

Showing a little smile, Hari dasa Babaji said to Vaishnava dasa, "You say. To what class of Vaishnava does Nityananda dasa belong?"

Vaishnava dasa: From what I have heard he has left the neophyte stage and become an intermediate devotee.

Nityananda dasa: Good. From the mouth of a great soul I now know my true position. Please give your mercy to me so I may gradually become an advanced devotee.

Hari dasa: When you first accepted the garments of a sannyasi, you desired material fame. That inappropriate desire meant that you were still fallen. In spite of that, the mercy of the Vaishnavas brought auspiciousness to you.

Nityananda dasa: I still have a slight desire for fame. In my mind I think, "Bewildered by the tears in my eyes and many other symptoms of ecstatic love, the people will worship me."

Hari dasa: You should struggle to renounce those thoughts. Don't keep thoughts like those. There is the danger they will diminish your devotional service. If you allow them to diminish your devotion, you will again become a neophyte devotee. Even after lust, anger, and other vices have left, the desire for fame may stubbornly stay with a Vaishnava. It does not go away very easily. A single drop of sincere love for the Lord is better than an elaborate pretence of that love.

Touching the dust of Hari dasa Babaji's feet, Nityananda dasa Babaji said, "Please have mercy on me." Hari dasa at once embraced him and made him sit down. How wonderful is the result attained by a Vaishnava's touch! Tears streamed from Nityananda's dasa's eyes. Taking a blade of grass between his teeth, he said, "I am very fallen and lowly. I am very fallen." Hari dasa Babaji embraced him and wept. How wonderful it all was! Nityananda dasa had attained the true goal of life. After a short time, when all the symptoms of ecstatic love had subsided, in his heart Nityananda dasa accepted Sri Hari dasa as his spiritual master. Then Nityananda dasa asked a question.

Nityananda dasa: What are the primary and secondary features of a neophyte devotee's devotional service?

Hari dasa: The two primary features of a neophyte devotee's devotional service are: 1. faith that the Supreme Personality of Godhead's form is eternal, and 2. worship of the Lord's Deity form. The secondary features of a neophyte devotee's devotional service are: 1. hearing about the Lord, 2. chanting the Lord's glories, 3. remembering the Lord and 4. a host of other activities, beginning with offering obeisances to the Lord.

Nityananda dasa: Without having faith that the Lord's form is eternal, no one can be a Vaishnava. Also, without worshipping the Deity form of the Lord according to the rules of worship, no one can be a Vaishnava. I can understand why these two are the primary features. However, I do not understand why the other features are secondary.

Hari dasa: A neophyte devotee does not understand the true nature of pure devotional service. Hearing and chanting the Lord's glories, as well as other like devotional activities are all part and parcel of pure devotional service. However, a person who does not understand the true nature of devotional service, does not think these are the primary activities of devotional service. Such a person considers these activities secondary. The three modes of material nature are: 1. goodness, 2. passion and 3. ignorance. When the performer takes shelter of these material modes, he considers these devotional activities to be secondary. When the performer is free from the influence of the material modes, he considers these activities, which begin with hearing and chanting the Lord's glories, to be the primary features of devotional service. When a person is thus free of the material modes, he is an intermediate (madhyama) devotee.

Nityananda dasa: A neophyte devotee is still contaminated by mental speculation, fruitive work, and non-devotional desires. Why is he still considered a devotee?

Hari dasa: Faith is the root of devotional service. Anyone who has faith is qualified to engage in devotional service. A neophyte devotee stands at the entrance to the house of devotional service. Of that there is no doubt. The word "faith" means "trust". because he trusts that the form of the Lord is a reality, the neophyte devotee is qualified to engage in devotional service.

Hari dasa: When he becomes free from mental speculation and fruitive work, when he desires only to engage in unalloyed devotional service, when he understands that honouring a guest is different from honouring a devotee, and when he desires to serve the devotees, that service being very conducive to the attainment of true devotion, then he becomes an intermediate (madhyama) devotee, a pure devotee.

Nityananda dasa: Pure devotional service is manifested at the same time one attains knowledge of his relationship with the Lord. When does he attain knowledge of that relationship, realizing knowledge that makes him eligible to engage in pure devotional service?

Hari dasa: When he is no longer contaminated by mayavada philosophy, then his awareness of his true relationship with the Lord and his engagement in pure devotional service are manifested simultaneously.

Hari dasa: A person who in the past performed many pious deeds will attain it quickly.

Nityananda dasa: What result is gradually attained by associating with devotees?

"In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is free, and his attraction becomes fixed. Then real devotion and devotional service begin."*

Thus, a person who, in the association of devotees, hears about Lord Hari, gradually attains faith and other virtues.

Hari dasa: I have already explained that. It is by past pious deeds. It is said (Srimad Bhagavatam 10.51.53):

"O my Lord! O infallible Supreme Person! When a person wandering throughout the universe becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the supreme devotees and the Lord of the universe."*

Nityananda dasa: If, in the association of devotes, a neophyte devotee worships the Deity of the Lord, can it be said that the neophyte devotee does not by that action also serve the devotees there?

Hari dasa: By associating with devotees one gradually attains faith in the Deity form of the Lord. However, one must worship the Supreme Personality of Godhead and also serve His devotees. As long as one does not have faith in both the Lord and His devotees, one will not attain true faith and one will not be qualified to engage in pure devotional service.

Nityananda dasa: Through what stages does a neophyte devotee pass as he makes spiritual advancement?

Hari dasa: First he has faith in the Deity, but he has not yet lost the desire for material things and non-devotional talk. Every day he worships the Deity. Devotees come to visit the temple where he worships the Deity. He honours the devotees as he would any visitors. The neophyte devotee sees the activities of these more advanced devotees. He hears them discussing the scriptures and the Vaishnava philosophy. Thus hearing and hearing and seeing and seeing, he develops respect for the good character of the more advanced devotees. Then he himself gradually becomes purified. Gradually his interest in mental speculation and fruitive activities becomes less and less. Then his heart becomes purified and the material desires in it are thrown far away. Hearing and hearing about Lord Hari's nature and activities, he becomes learned in the scriptures. Studying again and again the truths that Lord Hari is beyond the touch of the material modes of nature, Lord Hari's holy name is beyond the touch of the material modes of nature, and the devotional activities that begin with hearing and chanting the glories of Lord Hari are also beyond the touch of the material modes of nature, he gradually comes to understand the truth of his relationship with Lord Hari. When that understanding becomes perfect, he becomes an intermediate (madhyama) devotee of the Lord. Then he spontaneously associates with and serves the devotees. Then he can understand that the devotees who have accepted a spiritual master are different from ordinary guests.

Nityananda dasa: Many neophyte devotees do not become advanced in this way. Why is that?

Hari dasa: When his association with persons who hate devotional service is strong, he quickly loses the right to be a neophyte devotee. Then his interest in mental speculation and fruitive actions becomes strong. Sometimes the neophyte devotee neither makes advancement nor falls away.

Hari dasa: When the neophytes association with devotees and persons who hate devotional service is of equal strength. Then it is seen that he neither advances, nor does he fall away.

Hari dasa: When his association with devotees is great and his association with persons who hate devotional service is small. Then he makes swift advancement.

Hari dasa: In the beginning a neophyte devotee may be much like the mental speculators (jnanis) and fruitive workers (karmis). However, as he makes advancement in devotional service, his sins and defects are thrown far away. Then his desire to please the Supreme Personality of Godhead becomes strong.

Nityananda dasa: O master, I have understood the description of the neophyte devotees. Now please describe to me the primary qualities of the intermediate (madhyama) devotees.

Hari dasa: The primary qualities of the intermediate (madhyama) devotees are: 1. Unalloyed devotion to Lord Krishna, 2. friendship with persons who identify themselves as devotees who think "Krishna is my Lord" and visit holy places, and 3. mercy to the innocent persons who do not understand the truth and 4. neglect of persons who hate devotees. The primary activities of the intermediate devotees are these: 1. faith in Lord Krishna and 2. by engaging in devotional service (abhidheya) to Lord Krishna, the intermediate devotee, 3. endeavouring to attain the highest goal (prayojana), which is the perfection of love for Lord Krishna. Without committing offenses, the intermediate devotee performs various kinds of devotional services in the association of other devotees, services that begin with the chanting of Lord Hari's holy name.

Hari dasa: The way an intermediate devotee lives his life is his secondary quality. He lives in such a way that he obeys Krishna's will and he serves Krishna favourably.

Hari dasa: In the beginning he may be a little prone to sin or offend, but gradually he throws these things far away. In the beginning these faults may be present, but in time they become completely destroyed. They become like chick-peas crushed into powder. Thus an intermediate devotee's life is characterised by appropriate renunciation (yukta-vairagya).

Nityananda dasa: Are philosophical speculation (jnana), fruitive action (karma), and the desire for things outside the realm of devotional service not present even slightly in his life?

Hari dasa: In the beginning there may be the dim reflection of these things, but at the end they are torn up by their roots. In the beginning they may sometimes be visible, but in the course of time they are never seen again.

Nityananda dasa: Do the intermediate devotees wish to continue living in the material world? If so, why?

Hari dasa: They wish to continue living in the material world only so they may attain the perfect stage of pure devotional service. They do not wish to live in the material world for its own sake, nor do they not wish to attain liberation for its own sake.

Nityananda dasa: Why do they not wish for death? What happiness can they find in this dull and inert material body? By Lord Krishna's mercy will they not at once attain their original spiritual forms when they die?

Hari dasa: They want whatever Krishna wants. If Krishna wishes that something happen, it will happen. They do not need to wish for anything independently.

Nityananda dasa: Now I understand the qualities of an intermediate (madhyama) devotee. What are the secondary qualities of an advanced (uttama) devotee?

Hari dasa: His only secondary qualities are the actions he performs with his body, which are actions impelled by pure spiritual love (prema) free from the material modes (nirguna). Therefore these actions cannot be seen as true secondary qualities.

Nityananda dasa: O master, a neophyte (kanistha) devotee does not renounce householder life, and an intermediate (madhyama) devotee may live either as a householder or a sannyasi. Is it possible for an advanced (uttama) devotee to remain as a householder?

Hari dasa: These conditions are present in all the stages of devotional service. It is not that simply by remaining as a householder or by accepting sannyasa one becomes situated in a particular stage of advancement in devotional service. An advanced devotee may remain in householder life. The residents of Vrajapura were all householders. Yet they were all certainly advanced devotees. Many of Lord Mahaprabhu's personal associates were householders. They were also certainly advanced devotees. Ramananda Raya is the first proof of that.

Nityananda dasa: O master, if an advanced devotee is a householder and an intermediate devotee is a sannyasi, how should they act in regard to each other?

Hari dasa: The less-advanced devotee should offer dandavat obeisances to the more advanced devotee. This rule applies only to intermediate devotees. An advanced devotee is not very interested in things like offering obeisances. He sees the Supreme Lord present in the hearts of all living beings.

Nityananda dasa: Should many Vaishnavas gather together to hold festivals and honour the Lord's prasadam?

Hari dasa: Devotees often gather together. At these times householders who are intermediate devotees like to offer prasadam to the other devotees. From the spiritual point of view no one should object to this. However, it is not good to make a great pompous display of serving the Vaishnavas. That is in the mode of passion. Otherwise one should certainly offer prasadam to saintly Vaishnavas. In that way one honours the Vaishnavas. If one wishes to serve the Vaishnavas in this way, one should invite only pure Vaishnavas.

Nityananda dasa: In my home place of Baragachi it is customary to honour the descendants of great Vaishnavas. Householders who are neophyte devotees invite them to honour prasadam. Is this proper?

Nityananda dasa: I don't see pure devotion in all of them. They say they are Vaishnavas. Some wear the kaupina of a sannyasi.

Hari dasa: How this custom started I cannot say. It is not right. This happens because a neophyte devotee does not have the power to understand who is truly an advanced Vaishnava.

Nityananda dasa: Is it right to give special honour to the descendant of a great Vaishnava?

Hari dasa: A Vaishnava should be honoured. If the descendant of a great Vaishnava is himself a pure Vaishnava then certainly he should be honoured according to the level of his own advancement in devotional service.

Nityananda dasa: And if the descendant of a great Vaishnava is himself only an ordinary man?

Hari dasa: Then he should be counted among the ordinary men. He should not be honoured or counted among the Vaishnavas. Still, one should always remember Sri Mahaprabhu's teaching (Siksastaka 3):

"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honour but is always prepared to give all respects to others, can very easily always chant the holy name of the Lord."*

This means that one should be humble and give appropriate honour to all other people. To a Vaishnava one should give the honour proper for a Vaishnava. To one who is not a Vaishnava one should give the honour that one should give to every human being. A person who does not honour others is not qualified to chant the holy names of Lord Hari.

Hari dasa: One should not proudly think, "I am a great brahmana", "I am wealthy", "I am a great scholar", "I am a great Vaishnava", "I am a great sannyasi". One should not aspire to be honoured by others. One should not think, "I should be honoured, for I am exalted in many ways". Instead, one should think, "I am very poor and fallen. I am lower than a blade of grass."

Nityananda dasa: From this I can understand that without being humble and merciful one cannot be a Vaishnava.

Nityananda dasa: Does the goddess of devotion (Bhakti-devi) require humbleness and mercy from the devotees?

Hari dasa: Devotional service is independent. Devotional service is beautiful by itself. It does not need to be decorated by good qualities. Those two virtues: humility and mercy, are not separate from devotional service. They are spontaneously included with devotional service. A person who has devotion to the Lord is naturally humble. He naturally thinks, "I am a servant of Lord Krishna. I am poverty stricken. I do not have anything. Krishna is my only treasure, my everything, the be-all-and-end-all of my life." When a person is situated in devotional service, his heart melts with love for Krishna. Because such a person sees all other living beings as servants of Krishna, his heart also melts with love for them. Thus he has mercy on them. In this way mercy is naturally included within devotional service. Forgiveness is situated between mercy and humility. In this way one thinks, "I am poor and fallen, how can I be qualified to punish others?" When this thought joins with mercy, forgiveness is born. In this way forgiveness is also naturally included within devotional service. Krishna is eternal and real (satya), the individual spirit soul is eternal and real, the individual spirit soul's service to Lord Krishna is also eternal and real, and the individual soul's temporary sojourn in the material world is also real. In this way the relationship between the individual soul and Krishna, a relationship that is manifested as devotional service, is eternal and real. Therefore eternal spiritual reality, humility, mercy and forgiveness are four things naturally included in devotional service.

"Those who are serious about liberation are certainly non-envious and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Visnu and His plenary portions."*

The Vaishnava religion is the only religion. There is no other religion but that. The other religions that are present in this world are either steps in the staircase leading to the Vaishnava religion, or else perverted reflections of the Vaishnava religion. When other religions are steps leading to the Vaishnava religion, these religions should be appropriately honoured. When their religions are perverted reflections of the Vaishnava religion, one should ignore them, and without malice or envy, place his thoughts on the truths of devotional service. In this way one should avoid attacking other spiritual paths. When his auspicious day comes, the follower of another religion will naturally become a Vaishnava. Of this there is no doubt.

Hari dasa: One should preach in every way possible. Our Lord Mahaprabhu has given us all the duty to preach the Vaishnava religion. He said (Sri Chaitanya-charitamrta, Adi-lila 7.92 and 9.36):

"My dear child, continue dancing, chanting and performing sankirtana in association with devotees. Furthermore, go out and preach the value of chanting Krishna-nama, for by this process You will be able to deliver all fallen souls."*

"Therefore I order every man within this universe to accept this Krishna consciousness movement and distribute it everywhere."*

However, keep this in mind: Unworthy persons must first be made worthy before you give them many instructions about the holy name. In certain situations one should remain silent. Do not give elaborate explanations in situations where your words become an obstacle to preaching.

Overwhelmed with love by hearing saintly Haridasa Babaji's sweet words, Nityananda dasa began to roll about on the ground in ecstasy. Then all the assembled Vaishnavas chanted the holy names of Lord Hari. They all offered dandavat obeisances to the saintly babaji. Then that day's meeting in the secluded grove came to an end, and everyone returned to his own place.

Chapter Nine

Nitya-dharma O Prakrta-vijnan Evam Sabhyata

Eternal Religion and Modern Science-Civilisation

One day the paramahamsa babaji said, "O Lahiri Mahasaya, you never act in any way improper for a Vaishnava. Though I am the sannyasi, you teach me what true renunciation is. If you accept a Vaishnava name from me, then everything will be complete."

Lahiri Mahasaya replied, "You are my parama-guru. Whatever you wish, that will be done."

The saintly babaji said, "You come from Santipura, therefore I will call you Advaita dasa."

Offering dandavat obeisances, Lahiri Mahasaya accepted the merciful gift of his new name. From that day forward, everyone called him Advaita dasa, and the cottage where he performed devotional service they called Advaita-kutira.

Advaita dasa had a childhood friend named Digambara Cattopadhyaya. Holding various high posts in the Mohammedan government, he had become wealthy. Attaining old age, he retired from his government post, returned to his home town of Kalna, and tried to find Kalidasa Lahiri. He heard that Kalidasa Lahiri had gone to Sri Godruma, accepted the name Advaita dasa, and was always chanting the holy names of Lord Hari.

Digambara Cattopadhyaya was a fanatical devotee of Goddess Durga. His response to hearing a Vaishnava's name was to cover his ears with his hands. Hearing that his old friend had become fallen in that way, he declared, "O Vamana dasa, arrange for a boat. I will go to Nabadwip and rescue my unfortunate old friend, Kalidasa. Quickly arranging for the boat, Vamana dasa returned and informed his master. Digambara Cattopadhyaya was very intelligent. He was learned in the Tantras, and he was also learned in the ways of the Mohammedans. Arguing in Persian and Arabic, he could even defeat the best Mohammedan scholars. Arguing about the Tantras, he made the best brahmana scholars speechless. His name was well known in Delhi, Lucknow and other places. In his leisure time he had written a book titled Tantra-sangraha (An anthology from the Tantras). He was learned in many subjects and could discourse on many scripture passages.

Proudly grasping his Tantra-sangraha, Digambara stepped into the boat. After a six hour journey the boat landed at Sri Godruma. Staying in the boat, he send an intelligent messenger to Sri Advaita dasa.

Sri Advaita dasa was sitting in his cottage and chanting the holy names of Lord Hari. Digambara Cattopadhyaya's messenger approached and bowed down. Advaita dasa asked him, "Who are you and why have you come?" The messenger replied, "I am sent by Sri Digambara Cattopadhyaya. He asks this question: 'O Kalidasa, do you remember me, or have you forgotten?'

Sri Advaita dasa replied, "Digambara? Where? My childhood friend! Do I have to power to forget him? Has he taken shelter of the Vaishnava religion?" The messenger said, "He is sitting in a boat by the landing place. I cannot say whether he has become a Vaishnava." Advaita dasa said, "Why does he stay at the landing place? Why does he not come to my cottage?" Hearing this, the messenger left.

After an hour, Digambara Cattopadhyaya appeared at Advaita-kutira with three or four gentlemen. Digambara always was generous at heart. When he saw his old friend, his heart became filled with joy. Singing some verses he himself had written, he embraced Advaita dasa. He sang:

"O Mother Kali, who in the three worlds knows all about Your transcendental pastimes? Sometimes You are a man, sometimes a woman, and sometimes a ferocious warrior. You become Brahma and create the world. You become Shiva and destroy it. You become all-pervading Visnu and protect everyone. You become Krishna and play the flute in Vrindavan forest. You become Gaura and make all of Nabadwip wild with the chanting of the holy names."

Advaita dasa said, "My brother, come in. Come in." Digambara sat on a leaf-seat. Tears of love glistened in his eyes. He said, "Dear brother Kalidasa, where shall I go? Now you are sannyasi and you have given up duties and demigods. How hopeful I was when I first came from Punjab. Our boyhood friends: Pesa, Pagla, Khenda, Girisa, Ise Pagla, Dhana Mayara, Kele Chutor, Kanti Bhattacarji, all have died. Only you and I remain. I thought some days I would cross the Ganges and visit you at Santipura and other days you would cross the Ganges and visit me at Ambika. In the few days that remain for us, we would sing together and study the Tantras together. Alas, bad luck has struck my head. You have become a bullheaded fool, useless in this world and the next. Look at yourself. Tell me: How has this happened to You?"

Advaita dasa could see that this person was very bad company. He began to think how he could escape the hands of his childhood friend. He said, "Brother Digambara, do you remember how one day when we were playing dandaguli we gradually came to that old tamarind tree?

Digambara: Yes, yes. I remember. That was near Gauridasa Pandita's house. The tamarind tree where Gaura-Nitai used to sit.

Advaita: As we were playing you said, "Don't touch that tamarind tree! Aunt Saci's son used to sit here. If we touch this tree we will become sannyasis."

Digambara: I remember. I could see that you liked the Vaishnavas. I said, "You will fall into Gauranga's trap."

Advaita: Brother, for a long time I was like that. I was always just about to fall into that trap. Now I have fallen in.

Digambara: Catch hold of my hand and come out. It is not good to stay in a trap.

Advaita: Brother, I am very happy in this trap. I pray that I shall stay here forever. Just once you should touch this trap and see what it is like.

Digambara: I have seen. In the beginning it is happiness. But in the end it is a hoax.

Advaita: Do you think the trap where you live will bring you happiness at the end? My mind says it will not.

Digambara: Let us see. We are servants of Goddess Mahavidya. In this life we have happiness, and in the next life we also have happiness. You think that you are happy, but I don't see that you are happy. In the end there will be no end to your sufferings. Why does someone become a Vaishnava? I cannot say. Look, we enjoy eating fish and meat and other things. We are happy. We are more civilised than you. We enjoy all the good things modern science provides. You have renounced all these good things. And in the end for you there will be no escape.

Digambara: If Mother Nistarini becomes averse, then even Brahma, Visnu and Shiva cannot escape. Mother Nistarini is the primordial power. She gives birth to Brahma, Visnu and Shiva. By her power she protects them. When the great mother wills, the great pot of the material universe will again enter her womb. Have you worshipped the mother, so she will have mercy on you?

Digambara: She is consciousness personified. All her desires are at once fulfilled. It is by her wish that spirit was created.

Digambara: Vaishnavas only worship. They know nothing of philosophy. Spirit and matter are like the two halves of a chick-pea. Unhusk it, and there are two halves. Leave the husk untouched, and there is one chick-pea. When consciousness and unconsciousness join and become one, that is called Brahman.

Advaita: Spirit and matter are like the two halves of a chick-pea. Which is the mother and which is the father?

Digambara: You are eager to know the truth? We know the truth very well. The truth is that matter is mother and spirit is father.

Digambara: When I am bound by ropes of illusion I am an individual soul. When those ropes are untied, I am Lord SadaShiva.

Digambara: I am spirit. Mother is matter. When I am bound by illusion she is my mother. When I am free of illusion she is my wife.

Advaita: Now the truth is out! Now doubt is gone. Where did you get these truths?

Digambara: Brother, you are always saying, "Vaishnava! Vaishnava!" I am not like that. I have associated with many sannyasis, brahmacaris, and tantrik saints. I have studied the Tantras day and night. That is how I have attained this knowledge. If you like, I can teach it to you.

Advaita: (thinking to himself) How horrible! How unfortunate! (aloud) Very good. Please explain one thing to me. What is civilisation, and what is modern science?

Digambara: 1. To speak in such a way that pleases respectable people, 2. to wear clothing that pleases them, and 3. to eat food they like, to do things like them, and not to do anything to displease them. You do not do any of these three!

Digambara: You do not associate with others. You are very unsocial. The Vaishnavas have never learned the art of flattering others with sweet words. When they see someone they always tell him to chant the name of Hari. Can't they say something else? When people see your clothing they refrain from inviting you to visit them. You wear a stupid tuft of hair on the top of your head and a basketful of beads around your neck, and your own garment is a loin-cloth! You only eat vegetables and roots! You are not civilised, even slightly.

Advaita: (thinking to himself) If I quarrel with him, he will go away. That would be good for me. (aloud) Does this kind of civilisation make one's next life auspicious?

Digambara: It does not make the next life auspicious. If there is no civilisation how will society become uplifted? First society must be uplifted. When it is uplifted, then people may try to improve the next life.

Digambara: You are my boyhood friend. I would give up my life for your sake. Why would I not peacefully tolerate a single statement of yours? We are civilised men. Even if we are angry, sweet words will stay on our mouths. The more we hide our true feelings, the more civilised we become.

Advaita: Human life is for only a few days. Still, it contains many troubles. In this very short life one should sincerely worship Lord Hari. The 'civilisation' you talk about is only a way to cheat the soul. Therefore I say that this 'civilisation' is only another word for 'cheating'. When men walk on the path of truth, they are simple and honest. When men's actions are a collection of lies, their hearts are full of cunning, their deeds are sins, and their words are empty flattery. That is your 'civilisation'. True civilisation is not like that. In true civilisation men are honest and sincere. Nowadays people merely hide the wickedness in their hearts, and that hiding they call 'civilisation'. The true meaning of 'civilisation' is 'honesty and goodness'. What you call 'civilisation' is only cheating and wickedness. Civilisation that is sinless is found only among the Vaishnavas. So-called 'civilisation' that is filled with sins is liked only by they who are not Vaishnavas. The 'civilisation' you describe has nothing to do with the soul's eternal nature. If wearing fashionable clothes that please others is the true mark of civilisation, then prostitutes are the most civilised. The purpose of clothing is only to cover the body. Clothing should be neat and clean, and free from unclean odours and other faults. Food should be pure and nutritious. There is nothing wrong with food like that. You think only that food should be palatable. You don't consider whether it is pure or not. Liquor and meat are naturally impure and unholy. A 'civilisation' that lives by enjoying them is only a collection of sins. What you call 'modern civilisation' is the civilisation of Kali-yuga.

Digambara: Have you forgotten the very civilised society of the Muslim emperors? You should see how the people dress fashionably and speak politely in the Muslim emperor's court!

Advaita: That is only material politeness. What does a man lose if he is unaware of this exaggerated politeness? Brother, you spent too many days working for the Muslims. That is why you defend the Muslim ways. True civilisation is when men are free from sins. "Civilisation" that encourages sin is the civilisation of Kali-yuga. That kind of civilisation is only a pathetic joke.

Digambara: Look, the modern idea is 'humanism'. They who don't accept modern civilisation aren't considered human. Fashionable clothing that makes women attractive and masks their imperfections are very popular nowadays.

Advaita: You consider whether this is good or bad. I see that the people who advance this modern civilisation are only clever opportunists. Partly because they are superstitious and partly because they like to conceal their own flaws, these people like this dishonest 'civilisation'. Will a wise man be happy in such a civilisation? This civilisation of rogues can be kept together only by meaningless words and by brute force.

Digambara: Some say that the people of the world are gradually becoming more educated. As they become more educated, they will become more civilised, and as the people become more civilised, the earth will gradually become Svargaloka.

Advaita: Those philosophers are smoking ganja. Anyone who believes those stories is rich in blind faith. They who don't believe those stories are fortunate. There two kinds of knowledge: 1. spiritual, and 2. material. I don't think spiritual knowledge is increasing. In many places spiritual knowledge collapsing. I think it is material knowledge that is increasing. Does material knowledge touch the soul eternally? When material knowledge increases, then the heart becomes attracted to material things and has contempt for the spiritual truth. I agree that material knowledge is increasing, but from that knowledge comes a dishonest civilisation. That 'civilisation' brings great misfortune to the soul.

Advaita: As I said before, human life is very short. The soul is like a traveller briefly staying at an inn. He should use this short time to attain spiritual perfection. If the travellers are concerned only with how to be most comfortable at the inn, the time they should be spending on planning their journey is lost. As material knowledge increases, the time spent on spiritual things will decrease. I think that material knowledge should be accepted only as far as is needed in ordinary affairs. There is no need for more material knowledge or its lady friend, material civilisation. For how many days will the benefits of this world last?

Digambara: I have fallen into the company of a fanatic sannyasi. Is society not important?

Advaita: Different kinds of society bring different results. If one associates with Vaishnavas, then there is a good result. If one associates with materialists, then the results are not good for the soul. Let us stop talking of this. What is material science?

Digambara: Many kinds of material sciences are described in the Tantras. Whatever knowledge, skill, and beauty are present in the material world are all described in material science. Military science, medicine, music, and astronomy are all examples of material sciences. The material nature is the first power (again I describe the spiritual truth!). She gave birth to the material world. From her it is manifested. By her power it is filled with wonderful variety. One by one, all forms come from her. One by one, all kinds of knowledge come from her. When a person understands this, Mother Nistarini frees him from sin and he becomes liberated. The Vaishnavas will not seek out Mother Nistarini. However, we attain liberation by understanding these truths. Look, by the careful study of material knowledge Plato, Aristotle, Socrates, the famous Hakim, and many other great souls in the yavana countries have written many, many books.

Advaita: You said that the Vaishnavas are not interested in science. That is not true. Why not? The Vaishnavas are interested in the science of pure knowledge, which is described in these words of Srimad Bhagavatam's four nutshell verses (2.9.30):

Pleased by Brahma's devotional service, the Supreme Personality of Godhead gave him this instruction even before the material world was created. In this way the Lord taught him the pure Vaishnava religion. The Lord said, "O Brahma, knowledge about Me as described in the scriptures is very confidential, and it has to be realised in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully."* O Digambara, there are two kinds of knowledge: 1. spiritual knowledge, and 2. material knowledge. Because it is attained through the material senses, material knowledge is very impure. Neither is it needed for spiritual advancement. It is needed only for the conditioned soul's life in the material world. Spiritual knowledge is called 'suddha-jnana' (pure knowledge). that eternal knowledge is the foundation-stone of the Vaishnavas' temple of devotional service. Spiritual knowledge and material knowledge are very different. They are opposites. You call material knowledge 'science', but it is not science at all. You call medical knowledge and other kinds of material knowledge 'science', but it is spiritual knowledge, which is different from material knowledge, that should be called 'science'. 'Knowledge' and 'science' are synonyms. Direct perception of the spiritual truth is called 'knowledge'. When it eclipses material knowledge, pure spiritual knowledge is called 'science'. Thus these two are actually the same thing, called either 'knowledge' or 'science' in different circumstances. You call material knowledge 'science'. The Vaishnavas call the proper use of material knowledge 'science'. Military, skill, medicine, astronomy, chemistry, and all other kinds of material knowledge have no eternal relation to the soul. Therefore they have no bearing at all on the soul's eternal activities and eternal duties. The Vaishnavas do not criticise the materialists who perform Vedic rituals (karma-kanda) for material elevation. Why not? Indirectly their attempts for material elevation help the spiritual advancement of the Vaishnavas. You may call material knowledge 'material science'. What is wrong with that? It is foolish to squabble over names.

Digambara: Well, if there were no progress in material knowledge, it would not be so easy for you to pass your life in devotional service. Therefore you also should strive for material progress.

Advaita: Different people, with different desires, try in different ways, and the Supreme Controller gives each person the fruits of his actions.

Advaita: Desires are created by past karma. One whose material desires are strong becomes learned in material things and expert in material work. What is produced in this way may help the Vaishnavas in their service to Lord Krishna. However, the Vaishnavas themselves need not become expert in these different skills. Look, a carpenter may make a cart, and householder Vaishnava may use that cart to carry the Deity of the Lord. Bees may gather honey, and the devotees of the Lord may take the honey and employ it in the Lord's service. Not everyone in this world is interested in spiritual advancement. From their different desires different kinds of work are manifested. Men are of different kinds, some exalted and others lowly. They whose desires are lowly may work in different ways, and they whose desires are lofty may use the result of that work for good purposes. Pushed by these differences, the circle of the world turns. Materialistic men work in different ways, and what they produce may be helpful to the spiritualists, the Vaishnavas. The materialists do not understand how they are helping the Vaishnavas. Still, bewildered by Lord Visnu's maya potency, they act in that way. Thus the entire world unknowingly serves the Vaishnavas.

Digambara: (opening his book about the Tantras) Look! Here it says, "My Mother is the form of spiritual consciousness. Her desires are at once fulfilled. She is beyond the touch of the three modes, but still She manifests the three modes". Your maya potency of Lord Visnu is not beyond the three modes. How can you say that your maya potency of Lord Visnu is the same as my Mother? When I see how you Vaishnavas are such closed-minded fanatics, it does not make me happy at all.

Advaita: Brother Digambara, please don't be angry. After so many days you have seen me again. I want to make you happy. If I say 'the maya potency of Lord Visnu', how have I become small-minded? Lord Visnu is the all-knowing Supreme Personality of Godhead. All that exists is His potency. The word 'potency' does not mean a substance. Rather it means the quality that a substance possesses. Therefore the statement that a potency is the root of all existence goes counter to the truth. A potency cannot exist apart from its substance. An original substance with a spiritual form must first be accepted. After all, the commentary on Vedanta-sutra declares:

The meaning, then, is that the potency does not exist apart from its substance. The only true substance is the Supreme Personality of Godhead, the master of potencies. The nature of the potency is either to be a quality of the Supreme Lord, or submissive to His will. When it is said that the potency has pure consciousness, that means that because the potency and the master of potencies are not different, therefore, like the master of potencies, the potency also has a form of spiritual consciousness, has desires that are at once fulfilled, and is beyond the touch of the three modes. It is not a mistake to say these things. Will and consciousness are qualities of the Supreme Personality of Godhead. By itself, the potency does not possess will, but rather it carries out the will of the Supreme. For example, you have power, and by Your will, your potencies act. If you say, 'the power acted', then that means that the possessor of the power was actually behind the action. To say that 'the power acted' is only to use a figure of speech. In truth, the Supreme Personality of Godhead has only one potency. When she performs spiritual actions, she is called spiritual potency, and when she performs material actions, she is called the material potency, or maya. The Vedas (Svetasvatara Upanisad 6.8) explain:

The potency that manifests the three modes is the material potency. She creates and destroys the material universes. Those are her duties. In the Puranas and Tantras this potency is called by many names, such as Visnu-maya, Maha-maya, and Maya. Allegorically she is also called 'the mother of Brahma, Visnu and Shiva", 'the killer of Sumbha and Nisumbha', and other like names that describe her different activities. As long as he remains deeply enmeshed in material consciousness, the soul is under her power. When he attains pure spiritual knowledge, the soul can understand the nature of his original spiritual form. Then he is freed from the ropes of Maya. Then he is under the power of the spiritual potency. Then he becomes happy.

Advaita: Yes. We are also a potency. We are 'jiva-shakti', individual souls. when we become free from the ropes of the maya potency, we are in the power of the spiritual potency.

Advaita: Yes. The Vaishnavas are naturally saktas. We are the servants of Sri Radhika, who is the spiritual potency. Under Her patronage we worship and serve Lord Krishna. Who is more of a sakta than we? I don't see any difference between the saktas and the Vaishnavas. They who do not take shelter of the spiritual potency, but only take shelter of the material potency, but only take shelter of the material potency Maya may be saktas, but they are not Vaishnavas. They are materialists. In the Narada-pancaratra, Goddess Durga explains:

"O Krishna, I am Radha, who stays on Your chest during the rasa dance in Vrindavan forest."

Thus from Durga-devi's words we can understand that the Lord does not have two potencies. There is only one potency, who manifests Herself as the spiritual potency Radhika and the material potency Visnu-maya. When the potency is free from the material modes, she is called the spiritual potency, and when she is within the sphere of the material modes, she is called the material potency.

Digambara: You said that your yourself are a potency, the 'jiva-shakti'. What potency is that?

"Earth, water, fire, air, ether, mind, intelligence, and false ego - altogether these eight comprise My separated material energies.*

"Besides this inferior energy, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe."*

Digambara, do you know the glory of Bhagavad-gita? It is the best of all scriptures. It solves all the problems of life. It explains that the individual souls are superior to dull matter, and that they are one of the potencies of the Lord. The wise call the individual souls "tatastha-shakti" (marginal potency). The marginal potency is superior to dull matter and inferior to the Lord's cit-shakti (internal potency). Therefore the individual spirit souls are one of the potencies of the Lord.

Advaita: Brother Digambara, men praise molasses only as long as they have not tasted sugar-candy.

Digambara: My brother, you are a fanatic. Devi-bhagavata and Devi-gita are honoured by everyone. You Vaishnavas alone have not heard of them.

Digambara: No. Why should I lie? I tried to make a manuscript copy of them, but I was not able.

Advaita: How can I say that a particular book, which I have not read, is good or bad? Am I the fanatic, or are you?

Digambara: My brother, I am always afraid of you. You were always very talkative. As a Vaishnava you are even more talkative. Whatever I say, you refute.

Advaita: I am a fool. But I can see that there is no pure religion but the Vaishnava religion. For a long time you held a grudge against the Vaishnavas. That is why you could not see that path that leads to your own auspiciousness.

Digambara: (a little angry) Is it! I do so much worship and devotion, and you say I cannot see the path to my own good! Have I been walking the wrong path all along? Look! Here is the Tantra-sangraha! How I laboured on it! Now that you are a Vaishnava you like to blaspheme modern science and modern civilisation! What can I do to convince you? Go to civilised people see whether they praise you or me!

Advaita: (thinks to himself) How good it will be when this very bad company runs away! (aloud) Very well! Brother, when you die you will see how much benefit modern science and modern civilisation have given you!

Digambara: Kalidasa, you are being foolish. Is there anything after death? As long as you stay in this world try to become famous among civilised men, and try to enjoy the five material pleasures. Enjoy. At the time of death Mother Nistarini will take you to a good place. She will protect you. Death will come at its own time. Why should you suffer before then? When you die, and the ingredients of your body mingle with the other ingredients of the world, where will you be? This world is an illusion. It is Maya, Yogamaya and Maha-maya. It is she who gives you pleasure here, and it is she who will give you liberation after death. Nothing exists but the potency. From the potency you have come. Into the potency you will enter at the end. Serve the potency! Just see the power in the knowledge she gives! Try to increase your own spiritual power! At the end you will see that there is nothing but the spiritual potency! What ganja did you smoke to dream up the fantastic story that an all-knowing personal God exists? By believing that story you attained only suffering. In the next life what benefit will you earn that I will not also get? I do not know. What is the use of believing in a personal God? Serve the potency! You will merge into the potency. In her you will rest forever.

Advaita: My brother, you are very attached to the material potency. If an all-knowing personal God exists, what will be your fate after death? What is happiness? Happiness is peace of mind. Renouncing material pleasures, I have found peace and happiness inside my heart. If something good exists after death, I will attain it. You are not peaceful and happy. The more you enjoy, the more your thirst for evermore pleasure increases. You have never known real happiness. Again and again you call out 'Pleasure! Pleasure!" One day you will become plunged in an ocean of sufferings.

Digambara: Whatever will be, will be. Why do you shun the company of good people?

Advaita: I do not shun the company of good people. I already have their company. I only shun the wicked.

Advaita: Please don't become angry when you hear. I say this (Srimad Bhagavatam 4.30.33):

"Dear Lord, as long as we have to remain within this material world due to our material contamination and wander from one type of body to another and from one planet to another, we pray that we may associate with those who are engaged in discussing Your pastimes. We pray for this benediction life after life, in different bodily forms and on different planets."*

"One should never associate with materialists and non-devotees. By their association all is lost. By their association one falls into the lower worlds."

"Even if one is forced to live within a cage of iron or in the midst of a blazing fire, he should accept this position rather than live with non devotees, who are through and through against the supremacy of the Lord."*

"(By associating with unrighteous people, a person) becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities.*

"One should not associate with a coarse fool who is bereft of knowledge and self-realisation and who is no more than a dancing dog in the hands of a woman."*

"Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind."*

"My dear king, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, non devotees cannot be purified by processes of atonement even if they perform them very well."*

"A person who attacks, criticises, or hates the Vaishnavas, or who becomes angry with them, does not respectfully greet them, or is not pleased to see them, finds himself in the six hells.

Digambara, association with wicked people will never bring one any good. What will one gain by associating with them?

Digambara: What a fine fellow I have come to talk with! He thinks we are all wicked people! You stay with your pure Vaishnavas! I am going home.

Advaita: (thinking to himself) It is almost done. Now I had best speak very sweetly to him. (aloud) Ah, now you must go home. You are my boyhood friend. I do not wish to see you go. If you are kind, then please stay. Stay for some time, take prasadam, and then go.

Digambara: Kalidasa, you know very well that I eat only havisya, and I already had some havisya before I came here. I am glad to see you. I will come again if I find the time. I can't stay the night because I must follow the spiritual practices my guru gave me. for today, brother, I must go.

After speaking these words, Digambara burst into a song glorifying Goddess Durga, and left. Advaita dasa returned to his cottage and, without encountering any more interruptions, chanted the holy names of Lord Hari.

Chapter Ten

Nitya-dharma O Itihasa

Eternal Religion and History

Harihara said, "O Bhattacarya Mahasaya, I come from a Vaishnava family and I am an initiated Vaishnava. I never had any doubts about the Vaishnava religion. You know Tarka-cudamani of Vikramapura. Wishing to uproot the Vaishnava religion, he preaches against it in many places in this country and others also. In this way he has earned a lot of money. In a gathering of mostly Durga-worshippers he said the Vaishnava religion is modern in its origins and has no substance or reality. He said only low-class people call themselves Vaishnavas and upper class people have no respect for the Vaishnava religion. When I heard this pandita's conclusion at first I was pained at heart, but then, as I thought it over, I could see that before Prabhu Chaitanyadeva there was no Vaisnavism in Bengal. At that time almost everyone performed worship by chanting Durga-mantras. Some few of us worshipped by chanting Vaishnava mantras, but all of those Vaishnavas wanted in the end to attain impersonal liberation and become Brahman. All those Vaishnavas were pancopasakas. However, after Prabhu Chaitanyadeva Vaisnavism assumed a new form. Now Vaishnavas cannot bear to hear the words 'mukti' and 'brahman'. What is their understanding of devotional service? I do not have the power to say. There is a saying "The followers of a one-eyed guru will be led astray". I see these Vaishnavas are like that. My question is: "Did this kind of Vaisnavism exist before, or was it only invented after the time of Chaitanyadeva?"

Nyayaratna Mahasaya could see that Harihara's mentality was unusual. In other words, Harihara was not an orthodox Vaishnava. When this thought entered his mind, his face blossomed with happiness. He said, "Harihara, you are a good scholar of nyaya-sastra. I agree with your idea. Nowadays a new kind of Vaisnavism has come. I am afraid to say anything against it. It is the Kali-yuga! We should be a little careful. Many rich and respectable gentlemen have accepted Chaitanya's philosophy. They have no faith in us. They think we are the enemies. I think that in a few days our business will collapse. The Telis, Tamlis, and Suvarna-vaniks all have taken to talking about the scriptures. They have brought great trouble to us. Look, for a long time the brahmanas had so arranged things that no other caste could read the scriptures. Even the Kayasthas, who were next below the brahmanas, could not chant the sacred syllable Om. All followed what we said. But nowadays all these Vaishnavas are discussing the spiritual truth. They have completely defeated us. Since the time of Nimai Pandita the Brahmana religion has practically disappeared. O Harihara, Tarka-cudamani spoke the truth. Considering what they have seen or heard, others may say what they like about him. I say he has spoken well. When I hear the words of these Vaishnava fools, my whole body burns with anger. They even say that Sankaracarya's books are false, and his words are all maya. They say that Lord Visnu ordered him to speak a pack of lies. And then on top of that they say the Vaishnava religion had no beginning. The Vaishnava religion is barely a hundred years old! And now it has no beginning. As the saying goes:

"The fools find an innocent man, make him into a scapegoat, and attack him again and again."

Let them say what they like. Nabadwip was as good in the past as it is bad in the present. Nowadays a few Vaishnavas who live at Baragachi in Nabadwip see the ideas of the entire world as foolish. Some two or three scholars amongst them have turned the whole country upside-down. The ideas that castes are rigidly fixed, that the whole world is an illusion, and that one should worship Goddess Durga have all been crushed by them. Look. Nowadays there are not even many sraddha ceremonies. What will happen to the professional brahmanas?

Then Harihara said, "O Bhattacarya Mahasaya, is there no remedy? In Mayapura there are still five or six big, big brahmana scholars. Then on the other side of the Ganges there are many scholars of Smrti and Nyaya. Why do they not join forces and attack Gadigacha?

Nyayaratna said, "Yes! If they band together, the brahmana scholars can do it! Of course the brahmana scholars tend to fight among themselves. They like to fight and they pretend that fighting among themselves is part of the job of being a scholar. I heard that some followers of Krishna-cudamani went to Gadigacha for a debate and came back defeated. Now they won't even come out of their classrooms. Some have said that."

Harihara said, "O Bhattacarya Mahasaya, You are our teacher. You are the teacher of many great scholars. By studying your commentaries on nyaya-sastra, many have learned the art of tricking others by juggling words. Please go and defeat the Vaishnava scholars once and for all. The Vaishnava religion is a modern concoction. It is not the teaching of the Vedas. Please go and prove these truths. Then our pancopasana worship, which is the teaching of all the previous authorities, will be saved."

In Caturbhuja Nyayaratna's mind there was one fear. He was afraid that he would meet the same fate as Krishna-cudamani and others who had already been defeated by the Vaishnavas. He said, "Harihara, I will go there in disguise. You go there also. Pose as a scholar, and kindle the fire of debate in Gadigacha." Harihara said, "I must obey your order. Calling myself 'Mahadeva', on Monday I will cross the Ganges."

Monday came. Accompanied by Sri Caturbhuja Nyayaratna of Arkatila, the three scholars of Harihara, Kamalakanta, and SadaShiva crossed the Ganges. After a little more than ten hours of travelling along the Ganges, they finally arrived at Sri Pradyumna-kunja. Again and again calling out "Haribol! Haribol!", like a small contingent of Durvasa Munis, they entered the grove of madhavi vines. Advaita dasa came out, greeted them, gave them sitting-places, and asked, "What order would you like to give to me?" Harihara said, "We have come to discuss some things with the Vaishnavas." Advaita dasa replied, "the Vaishnavas of this place do not engage in debates. But if you sincerely have some questions, then that is all right. The other day some scholars came, asked some questions, stirred up a great debate, and were left unhappy at the end. I will ask the saintly paramahamsa babaji, and then I will give you his answer. After speaking these words, he entered the cottage of the paramahamsa babaji.

After a moment, Advaita dasa returned among them and began to arrange sitting places for everyone. Entering the beautiful grove, the saintly paramahamsa babaji offered dandavat obeisances first to the tulasi plant and then to the brahmana guests. He asked them, "O saintly ones, what order would you like to give to me?"

Then the Nyayaratna said, "I have two questions to ask. Please answer them. Hearing this, the saintly paramahamsa babaji called for saintly Sri Vaishnava dasa Babaji. When the Vaishnavas were all seated comfortably, Nyayaratna Mahasaya asked, "First consider, and then speak: Is the Vaishnava religion ancient or modern?"

Following the saintly paramahamsa babaji's wish, Vaishnava dasa spoke. He said, "The Vaishnava religion is eternal. It always existed."

Nyayaratna: As I see it, there are two kinds of Vaishnava religion. In one kind of Vaishnava religion it is accepted that the Supreme is the formless Brahman. However, no one can actually worship something that is formless. Therefore one may imagine that the Supreme has a form, and by worshipping that imagined form, one gradually becomes pure in heart. When one becomes thus pure in heart, knowledge of the formless Brahman naturally arises within him. Thus, by worshipping the imaginary forms of Radha-Krishna, Rama or Nrsimha, one eventually attains knowledge of Brahman. They who accept this philosophy, worship the Deity of Visnu, and chant Visnu-mantras, consider themselves Vaishnavas and count themselves among the pancopasakas. Another kind of Vaishnava religion affirms that Lord Visnu, Lord Rama, or Lord Krishna have real forms that are eternal. Then, by worshipping these forms and chanting Their mantras, the devotee attains eternal knowledge of Them, and Their mercy also. This group says Sankara is in error and his idea that the Supreme is formless is a pack of lies. Of these two kinds of Vaishnava religion, which is eternal? Which of them always existed?

Vaishnava dasa: The second one you mentioned is the real Vaishnava. It is eternal. The first one is Vaishnava religion in name only. It is the enemy of the true Vaishnava religion. It is not eternal. It is only a collection of lies.

Nyayaratna: I can understand that in your opinion the only true Vaishnava religion is the philosophy of Chaitanyadeva. Thus the Vaishnava religion does not mean only the worship of Radha-Krishna, Rama and Nrsimha, it means worshipping Radha-Krishna and the other Deities according to the principles taught by Chaitanya. Very good. However, how can you say that this kind of Vaishnava religion is eternal?

Vaishnava dasa: The four Vedas teach this kind of Vaishnava religion. All the Smrti-sastras teach this kind of Vaishnava religion. All the Vedic histories (itihasas) sing the glories of this kind of Vaishnava religion.

Nyayaratna dasa: Chaitanyadeva was born not even 150 years ago. From what I can see He is the first teacher of this kind of religion. If this is so, how can this kind of religion be eternal?

Vaishnava dasa: As long as any souls ever existed, this kind of Vaishnava philosophy existed also. The time when the individual souls first came into existence cannot be calculated according to material time. Actually, there never was a time when the individual souls first came into existence. As the individual souls are thus beginningless, so the Vaishnava religion is also beginningless. Brahma was the first individual soul to take birth in this universe. As soon as Brahma was manifested, the words of the Vedas, which are the root of the Vaishnava religion, were also manifested. This is recorded in the four essential verses of Srimad Bhagavatam (2.9.33-36). This is also described in these words of Mundaka Upanisad (1.1.1):

"Brahma, who is the first demigod, the creator of the universe, and the protector of the worlds, spoke knowledge of the Supreme, the first of all kinds of knowledge, to his eldest son, Atharva."

This knowledge of the Supreme is also taught in these words of the Rg Veda (1.22.20):

"The lotus feet of Lord Visnu are the supreme objective of all the demigods. These lotus feet of the Lord are as enlightening as the sun in the sky."*

"The Supreme Personality of Godhead is real, eternal, limitless, and all-knowing. One who understands the Supreme Lord residing in his heart goes to the spiritual world. There He associates with the all-knowing Supreme Lord. There all his desires are fulfilled."

Nyayaratna: You say that the Rg Veda verse "tad visnoh paraman padam" describes your kind of Vaishnava religion and not the Vaishnava religion that follows the mayavada theory of impersonalism. How can you claim that?

Vaishnava dasa: The Vaishnava religion that is a part of impersonalism refuses to affirm that service to Lord Visnu is eternal. That religion claims that by attaining spiritual knowledge a person himself becomes the Supreme. However, in the Katha Upanisad (1.2.23) it is said:

"The Supreme Lord is not attained by expert explanations, by vast intelligence, nor even by much hearing. He is attained only by one who He Himself chooses. To such a person He manifests His own form."*

Service to the Lord and surrender to the Lord are the only true religion. By following that religion one attains the Lord's mercy, and only then is one able to see the Lord's eternal form. By cultivating impersonal speculation one will not attain that form of the Lord. By understanding these clear and unequivocal words of the Vedas, one can see that the pure Vaishnava religion has its roots in the Vedas. The Vaishnava religion that Sriman Mahaprabhu taught is the same religion that is taught in the Vedas. Of this there is no doubt.

Nyayaratna: Does any Vedic passage affirm this idea that the worship of Krishna, and not impersonal knowledge, is the highest attainment?

"The Supreme Personality of Godhead is the reservoir of transcendental mellows."*

"To attain Lord Krishna, I surrender to Sri Radha. To attain Sri Radha, I surrender to Lord Krishna."

I can quote many Vedic passages proving that devotional service to Lord Krishna is the highest attainment.

Vaishnava dasa: Is not the word "syama" a name of Lord Krishna? In the Rg Veda (1.22.164) it is said:

This is only one of the many Vedic passages that describe Lord Krishna, the son of a gopa.

Nyayaratna: These are all strained and twisted interpretations of the Vedic passages.

Vaishnava dasa: If one studies the Vedas thoroughly, he will see that these are the right interpretations. We should understand the Vedas according to the explanations given by the ancient sages.

Vaishnava dasa: I have already said that when the first individual soul came into existence, the Vaishnava religion came into existence with him. Therefore the demigod Brahma is the first Vaishnava. Lord Shiva is also a Vaishnava. The original prajapatis are all Vaishnavas. Brahma's mind-born son Narada Gosvami is also a Vaishnava. Can you not see that the Vaishnava religion was present at the moment the material universe was created? The truth is that not everyone is beyond the influence of the material modes. Whoever is genuinely free of the material modes is a genuine Vaishnava. The Mahabharata, Ramayana, and Puranas are all histories of the Vedic civilisation. You have already seen that the Vaishnava religion was present at the moment the material universe was created. When the scriptures describe the different demigods, human beings, and demons, there are descriptions of Prahlada, Dhruva, and other Vaishnavas from the very beginning. The Vedic histories have only recorded the names of some of the most famous. There is no saying how many hundreds of other great Vaishnavas there were at the time of Prahlada and Dhruva. Dhruva, Manu's sons, and Prahlada are all grandsons of Prajapati Kasyapa. Therefore they lived at the very beginning of the universe. Of this there is no doubt. In the Vedic histories it is seen that the Vaishnava religion was present at the very beginning of time. The kings of the Candra-vamsa and Surya-vamsa, as well as the great munis and rsis, were all sincerely devoted to Lord Visnu. These things are written in the descriptions of the three yugas: Satya, Treta and Dvapara. In the Kali-yuga Sri Ramanuja, Sri Madhvacarya and Sri Visnu Svami in the south and Sri Nimbarka Svami in the west brought many thousands to the pure Vaishnava religion. By there mercy perhaps half the people of Bharata-varsa crossed the ocean of maya and found shelter at the lotus feet of the Supreme Lord. In Bengal you may see Lord Sacinandana, who is the master of our hearts. How many fallen souls did He deliver? When you look at all these great souls, you do not see the glory of the Vaishnava religion!

Nyayaratna: Yes. But what kind of Vaishnavas are Prahlada and the others? What do you say?

Vaishnava dasa: One must study the scriptures thoroughly. Rejecting the impersonalist theory that Sanda and Amarka taught him, Prahlada instead made the holy names of Lord Hari the be-all-and-end-all of his life. Therefore Prahlada was a pure devotee. Of this there is no doubt. The truth is that without careful and impartial investigation, one cannot understand the true meaning of the scriptures.

Nyayaratna: If this is true, that the Vaishnava religion existed from time immemorial, then what new thing did Chaitanya Mahaprabhu teach, that He should be especially honoured?

Vaishnava dasa: The Vaishnava religion is like a lotus flower. It blossoms slowly. First it is a bud. Then it is partly blossomed. Only slowly does it become like a fully-blossomed flower. At the time of the demigod Brahma, the impersonalist theory, the practice of devotional service, and the knowledge of the Supreme Personality of Godhead as described in the four essential verses of Srimad Bhagavatam were new sprouts just beginning to grow in the hearts of the living entities. At the time of Prahlada and the others the sprout had grown to become a bud. That you can see. At the time of Vyasa Muni that bud slowly opened, and at the time of the great Vaishnava acaryas it became a flower. When Sriman Mahaprabhu came to this world that flower of love became fully blossomed and spread its sweet fragrance to everyone. Sriman Mahaprabhu revealed the most confidential secret of the Vaishnava religion: the pure love attained by chanting the Lord's holy names. In this way he gave the greatest good fortune to the living entities in the material world. The chanting of the holy names of the Lord is such a valuable treasure. Who else but Lord Chaitanya revealed the truth of this? Although this truth was certainly described in the scriptures, it had not been revealed to the people in general. Ah, before Lord Chaitanya had the treasure house of the nectar of love of God even been opened in this way?

Nyayaratna: Well, if the chanting of the holy names is so sweet, why do the learned panditas not like it?

Vaishnava dasa: In Kali-yuga the word 'pandita' no longer means what it once did. In the scriptures the word 'panda' is defined as 'brilliant intelligence', and therefore a person who has brilliant intelligence is called a 'pandita'. Nowadays anyone who can spout meaningless jargon from the nyaya-sastra or interpret the Smrti-sastra in a way to please the people in general is called a 'pandita'. Are such 'panditas' able to understand and or to teach the truth of religion and the true meaning of the scriptures? Can anyone attain through the meaningless jargon of the nyaya-sastra the spiritual truth, which is to be attained by impartial and careful study of all the scriptures? In truth only persons expert at cheating themselves and others are called pandita in the Kali-yuga. These so-called panditas carry on great stormy debates over earthen pots and scraps of cloth. What is reality, what is the relationship between the individual souls and the Supreme, what the real spiritual need of all living entities, and how can that need be fulfilled, these panditas will never have a stormy debate to settle these things. Only when one understands the truths of these things will one be able to know the answer to the question: What is the value of the loving chanting of Lord Hari's holy names?

Nyayaratna: Well, I'll certainly agree that there are hardly any good panditas nowadays. Still, why is it that the great brahmanas born in exalted families refuse to accept your Vaishnava religion? The brahmana caste is in the mode of goodness. Brahmanas are naturally on the right path and naturally attracted to the highest religious principles. Why, then, are the brahmanas so ferociously opposed to the Vaishnava religion?

Vaishnava dasa: Since you have asked this question, it is right that I give the proper reply. Still, Vaishnavas do not like to criticise others. Look, if you will not feel pain and anger in your heart, and if you desire to know what is the real truth, I can answer your question.

Nyayaratna: Do it. I have studied the scriptures. I am in favour of peacefulness, self-control, and tolerance. Your words will not be intolerable for me. Please speak straight. I accept what is good and true.

Vaishnava dasa: Look, Sri Ramanuja, Madhava, Visnu Svami and Nimbarka were all brahmanas. They had thousands and thousands of brahmana disciples. In our Bengal our Mahaprabhu was a vaidika brahmana. Our Nityananda Prabhu was a radhiya brahmana. Our Advaita Prabhu was a rajendra brahmana. Our gosvamis and mahantas were mostly brahmanas. Thousands and thousands of great souls who wear the tilaka markings of great brahmana families took shelter of the Vaishnava religion and preached the pure Vaishnava religion to the people of the world. How can you say that exalted brahmanas do not honour the Vaishnava religion? This we know: All the brahmanas who honour the Vaishnava religion are all exalted brahmanas. Only because of bad families, bad association, or bad education do some brahmanas become enemies because their brahmanical principles are so great and exalted. They become enemies because they are degraded and unfortunate. The scriptures declare that in Kali-yuga the number of true brahmanas is very few. These few brahmanas become Vaishnavas. When he accepts the Vaishnava gayatri, which is the mother of all the Vedas, a brahmana becomes an initiated Vaishnava. However, pushed by the faults of Kali-yuga, such a brahmana may then accept another, a non-Vedic initiation. In this way he loses his status as a Vaishnava. Simply because you see they are few in number, please do not come to the wrong conclusion about the Vaishnava brahmanas.

Vaishnava dasa: There is no doubt of that. Many low-class people are naturally very humble, and for this reason the Vaishnavas consider them good candidates for their mercy. No one can become a Vaishnava without first receiving the mercy of the Vaishnavas. Persons who are intoxicated with pride of caste, pride of wealth, or other kinds of pride cannot be humble. For them it is very difficult to attain the mercy of the Vaishnavas.

Nyayaratna: I don't like to know any more about it. I can see that eventually you will quote some hard words from the scriptures. It gives my heart great pain to hear these words, words like these of the Varaha Purana:

I don't like to talk about these things. Now please say why you have no respect for our Sri Sankara Svami, who is a shoreless ocean of spiritual knowledge?

Vaishnava dasa: Why do you say that? We say that Sri Sankara Svami is an incarnation of Lord Shiva Himself. Sriman Mahaprabhu taught us to honour him with the title Acarya. The only thing is we do not accept his mayavada philosophy. The mayavada philosophy is not the religion taught in the Vedas. Actually, it is covered Buddhism. In order to give the demons a stable life, by the Supreme Lord's order the acarya distorted the true meaning of the Vedas, Vedanta, and Bhagavad-gita, and taught the Advaita-vada, the philosophy of an impersonal God. Is the acarya at fault for that? Do people criticise him? Buddha was an incarnation of the Supreme Lord. He preached a philosophy opposed to the Vedas. Do the followers of the Vedas criticise him? If someone says, "It is not good for the Supreme Lord and the demigod Shiva to act in that way", then I reply: Why not? They are never cruel or unjust. The Supreme Personality of Godhead, the protector of the universe, and His assistant Lord Shiva are both all-knowing and the givers of all good. They are never cruel or unjust. Their actions have a deep purpose the small individual souls have no power to understand. Therefore They should not be criticised. Because they are not intelligent enough to understand the purpose of the Lord, people may criticise Him, saying "It is not good for the Supreme Lord to act in this way. He should have acted in that way." Intelligent people never talk like that. Why was the impersonalist philosophy needed then to control the demonic people? Only the all-powerful Lord knows. Why is there a need to create the various life-forms and then destroy them at the end? We have not the power to know. These are the pastimes of the Lord. Persons who are devoted to the Lord feels bliss to hear of His pastimes. They are not eager to say the Lord acted wrongly or to question the virtue of the Lord's actions.

Nyayaratna: Good. But why do you say that the mayavada philosophy is against the teachings of the Vedas and the Vedanta-sutra?

Vaishnava dasa: If you carefully consider the Vedas and the Vedanta-sutra, then please tell me which mantras support the mayavada conclusion? I will show the proper interpretation of all those mantras and sutras. It may seem that some Vedic mantras show a dim reflection of the mayavada philosophy. However, when we look at what precedes and follows those mantras, in a moment the mayavada interpretation flees far away.

Nyayaratna: My brother, I never studied the Upanisads and the Vedanta-sutra. I can discuss anything about the nyaya-sastra. In that debate I can turn a clay pot into a piece of cloth and a piece of cloth into a clay pot. I read a little of the Gita, but I did not really enter into it. Here I must stop. Well, I would like to as one more thing. You are a great pandita, so you can give a good answer. Why do the Vaishnavas have faith only in the prasadam remnants of Lord Visnu and not in the remnants of the demigods and demigoddesses?

Vaishnava dasa: I am not a pandita. I am a great fool. If I can speak nicely that is only because of the mercy of my paramahamsa gurudeva. Everyone should know that. The ocean of the scriptures has no shore. No one can study all the scriptures. My gurudeva churned the ocean of the scriptures and gave me the cream of their final conclusions. I know that what he teaches is the final conclusion of all the scriptures. The answer to your question is this: The Vaishnavas do not disrespect the prasadam remnants of the demigods and demigoddesses. Sri Krishna is the only Supreme God. The other demigods and demigoddesses are His obedience devotees. The Vaishnavas respect the prasadam remnants left by the devotees of the Lord. They do not disrespect them. By accepting the prasadam remnants left by the devotees, one attains pure devotion to the Lord. The dust of the devotees' feet, the nectar water that has washed the devotees' feet, and the nectar food that has touched the devotees' lips, these three are all very wonderful and delightful. They should certainly be accepted. Here is the truth: If an impersonalist worships a demigod and offers food and other things to him, the demigod will not accept the worship, the food, or any other offering, because the person making the offering is contaminated by the impersonalist philosophy. There is abundant proof of that in the scriptures. If you like, I can quote. The worshippers of the demigods are mostly impersonalists. The demigod-prasadam they offer destroys devotional service and creates an offense before Bhakti-devi, the goddess of devotion. If a pure Vaishnava offers the prasadam tasted by Lord Krishna to a demigod or a demigoddess, that demigod or demigoddess happily accepts that prasadam and dances with joy. If a Vaishnava then takes that prasadam, he becomes filled with happiness. Look, the commands given by the scriptures are most important. It is written in the yoga-sastra that a person practicing yoga should not accept the prasadam of any demigod. This does not mean that a person practicing yoga should disrespect the prasadam remnants offered to the demigods. It merely means that renouncing these remnants is helpful for yoga meditation. In the same way, if a person is engaged in devotional service accepts prasadam remnants offered to any but the Lord He worships, the devotee cannot attain unalloyed devotion to his Lord. This does not mean that he disrespects the prasadam remnants offered to the demigods. Please know, then, that this is ordered by the scriptures and it is meant only to attain a particular goal.

Nyayaratna: Good. I accept that answer. Why do you reject the animal sacrifices prescribed in the scriptures?

Vaishnava dasa: The scriptures do not teach that one should kill animals. The scriptures declare:

With these words the Vedas prohibit violence to animals. As long as he is in the grip of the modes of passion and ignorance, a man will yearn to associate with women, eat meat, and drink liquor. He does not wait to hear the Vedas command him before he does these things. The purpose of the Vedas is this: As long as a man is not situated in the mode of goodness, a man will not be able to renounce killing animals, drinking liquor, and yearning for the touch of a woman. It is to curb these propensities that the scriptures prescribe association with a woman in marriage, killing animals in sacrifice, and drinking liquor at certain ceremonies. In these ways a man's indulgence in these things is curtailed, and at the end he becomes able to renounce them completely. That is the purpose of the Vedas. The Vedas do not really teach that one should kill animals. That is described in these words of Srimad Bhagavatam (11.5.11):

"In this material world the conditioned soul is always inclined to sex, meat-eating, and intoxication. Therefore religious scriptures never actually encourage these activities. Although the scriptural injunctions provide for sex through sacred marriage, for meat eating through sacrificial offerings, and for intoxication through the acceptance of ritual cups of wine, such ceremonies are meant for the ultimate purpose of renunciation."***

Therefore the Vaishnavas do not protest if men in the modes of passion and ignorance kill animals in these circumstances. However, men in the mode of goodness should not perform such activities. To be violent to others is the way of the animals. Sri Narada Muni describes the way of the animals in these words (Srimad Bhagavatam 1.13.47):

"Those who are devoid of hands are prey for those who have hands. Those devoid of legs are prey for the four-legged. The weak are the sustenance of the strong, and the general rule holds that one living being is food for another."*

"Everyone in material life is attracted to furthering the way of attachment (pravrtti-marga), but the greatest treasure is to be gained by following the path of detachment (nivrtti-marga)."*

Nyayaratna: Good. Why do the Vaishnavas object to performance of sraddha and other rituals to repay the debts one owes to his ancestors?

Vaishnava dasa: If men who follow the karma-kanda rituals of the Vedas perform the sraddha ceremony, the Vaishnavas have no objection. However, the scriptures do say this (Srimad Bhagavatam 11.5.51):

"Anyone who takes shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligation, and has taken to the path in all seriousness, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind, or forefathers."*

The conclusion, then, is that devotees who have surrendered to the Lord do not need to perform karma-kanda sraddha ceremonies to repay the debts they owe to their ancestors. They worship the Lord, offer the Lord's prasadam to their ancestors, and then honour that prasadam with their family. That is the sraddha ritual they perform.

Vaishnava dasa: On the day when one has faith in the descriptions of Lord Hari and the holy name of Lord Hari one is counted as a Vaishnava. This is described by the Supreme Lord Himself in these words (Srimad Bhagavatam 11.20.9):

"As long as one is not displeased by fruitive activity and as long as one has no faith in hearing about Me, one has to follow the rituals of the Vedas."

Nyayaratna: I am very pleased. When I see your scholarship and sharp intelligence, I have faith in the Vaishnavas. I feel happiness in my heart. Harihara, why should we argue with these people? These people are very great scholars. They are very expert in understanding the scriptures. Whatever we may say to keep our business prosperous, Nimai Pandita is the greatest philosopher and Vaishnava who ever took birth in the land of Bengal. Of this there is no doubt. Now let us cross the Ganges. The day is almost ended. Calling our "Haribol! Haribol!" Nyayaratna and his companions departed. Singing "Jaya Sacinananda!", the Vaishnavas danced.

Chapter Eleven

Nitya-dharma O Byut parasta Arthat Pauttalikata

Eternal Religion and Byut-parasta or Deity Worship

The village of Kuliya-grama was situated across the Ganges from the old city of Nabadwip. In the area of Kuliya were some famous small hamlets, such as the one named Cinadanga. A devotee merchant of Cinadanga once held a great spiritual festival in the temple at Kuliya Paharapura. Many brahmana panditas and all the Vaishnavas within thirty-two miles of Nabadwip were invited to that festival. On the day of the festival the Vaishnavas were coming from all directions. Sri Ananta dasa and others came from Sri Nrsimha-palli. Sri Goracanda Babaji and others came from Sri Mayapura. Sri Narayana dasa Babaji and others came from Sri Bilva-puskarini. Sri Narahari dasa and others came from Sri Modadruma. The paramahamsa babaji, Vaishnava dasa, and others came from Sri Godruma. Sri Sacinandana dasa and others came from Sri Samudragar. The tilaka mark of Lord Hari's temple was on their foreheads, tulasi beads were around their necks, and all their limbs were resplendent with the marks of Lord Gaura and Lord Nityananda. In every hand were beads for chanting the holy names of Lord Hari. Everyone loudly chanted:

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

That was the mantra they sang. Some played the karatalas and sang:
"Glorious Lord Gaura dances in the sankirtana!"

Many tears fell from many eyes. Some limbs had hairs standing erect in ecstasy. Some fervently called out, "O Gaura-kisora! Will Your eternal pastimes ever be seen by our eyes!" Some Vaishnavas played mrdangas and repeatedly sang the holy the holy names as they walked. The women from Kuliya who were devotees of Lord Gaura became filled with wonder to see the ecstatic love the Vaishnavas showed. Walking and walking, the Vaishnavas finally came to the temple, which was now a theatre where there would be a play about Sriman Mahaprabhu. A cloth around his neck, the host merchant fell at the Vaishnavas' feet and spoke many humble words. Then the Vaishnavas took their seats within the theatre. The pujaris came and placed prasadam flower-garlands around the Vaishnavas' necks. Then the play Sri Chaitanya-mangala began. As they heard the nectarean pastimes of Lord Chaitanya, the Vaishnavas manifested different kinds of sattvika-bhava ecstasies. As everyone was thus plunged in an ocean of transcendental bliss, one of the gatekeepers approached the temple authorities and said that the head mullah of Satsahaika Paragana had come, was now seated in the courtyard with his associates, and wanted to talk with a Vaishnava pandita. The temple authorities informed the assembled babaji panditas. The nectar of the play was thus interrupted, the Vaishnavas became unhappy. Sri Krishnadasa Babaji or Madhyadvipa asked, "What is the mullah's intention?" Aware of the mullah's intention, one the temple authorities said, "The mullah wishes to talk with the Vaishnavas about the spiritual truth." He also said that the mullah had no rival among the Mohammedan scholars, he was very earnest about preaching his own religion everywhere, and he was not a fanatic who hated other religions. Also, the emperor at Delhi greatly respected him. The mullah also asked that only one or two Vaishnava panditas engage in the conversation about scripture. He thought in that way the pure Vaishnava religion would be defeated. Hearing that an opportunity to preach the Vaishnava religion had now come, the desire to talk with this mullah arose in the hearts of some of the Vaishnavas. Talking among themselves, they decided that Goracanda dasa Pandita Babaji of Sri Mayapura, Sri Vaishnava dasa Pandita Babaji of Sri Godruma, Prema dasa Babaji of Jahnu-nagara, and Kali-pavana dasa Babaji of Campahatta would go and talk with the mullah, and when the play Sri Chaitanya-mangala ended, everyone else would come and join them. Calling out, "Jaya Nityananda!" the four babajis followed the mahanta to the outer courtyard. The outer courtyard was very pleasant. It was cool with the shade of a banyan tree. Seeing the Vaishnavas coming, the mullah and his associates greeted them respectfully. Fully aware that all souls are servants of Lord Krishna, the Vaishnavas offered dandavat obeisances to Lord Vasudeva residing in the hearts of the mullahs. Then the Vaishnavas took their seats. It was a very beautiful sight. On one side were fifty white-bearded Mohammedan scholars, nicely dressed and decorated. Behind them some decorated horses were tethered. On the other side were four humble and effulgent Vaishnavas. Behind them were many Hindus who had come and taken their seats out of curiosity. The pandita Goracanda spoke first, "O noble ones, for what purpose have you remembered us poor people?" The saintly mullah Badaruddin Sahib humbly replied, "Salaam! Please accept our respects. We have come to ask some questions. The pandita Goracanda replied, "As far as I am able, I shall answer your learned questions. Badaruddin Sahib stepped forward and said, "Brothers, in Hindu society the worship of demigods and demigoddesses has existed for many days. In our holy Koran I see that Allah is one, not two. He has no form. To make an image of Him and to worship it is a great offense. I asked many brahmana panditas about this, and they said that although Allah is indeed formless, the mind cannot meditate on a formless thing, and therefore one should create an imaginary form of Allah, and that form should receive our worship and meditation. I am not able to accept these words very happily. Why not? To create an imaginary form like that is the work of Satan. We call that 'byut'. To worship 'byut' is completely forbidden. By that worship one is pushed far away from pleasing Allah and one becomes worthy of punishment by Him. We have heard that your first preacher, Chaitanyadeva took all the faults of the Hindu religion. Still, He was in favour of this 'byut' worship, or worship of a material thing. We want to know from the Vaishnavas is: Why, after consulting the scriptures, have you not rejected this 'byut' worship?"

Hearing this question from the mullah, the Vaishnava panditas smiled within their minds. Openly they said, "This saintly pandita babaji will give the answer to you." Replying with, "As you order", the pandita Goracanda said, "He whom you call Allah, we call Bhagavan. Both these words refer to the same Supreme Personality of Godhead. He is called by different names in the Koran, the Puranas, and in different countries and languages. The name that best expresses all the qualities of the Supreme Personality of Godhead should be accepted. That is why we favour the name Bhagavan over Allah, Brahman, Paramatma and all other names. The word Allah means 'He who has no superior'. We do not call superiority the best of the Lord's qualities. We say that wonderfulness is the best of His qualities. To be very big is certainly very wonderful. However, the opposite, to be very small, is also very wonderful. Therefore the name Allah does not reach to the highest limit of the Lord's wonderful qualities. The word Bhagavan, however, refers to all wonderful qualities human beings can know. It puts them all in one word. The ultimate of greatness and the ultimate of smallness are only one feature of Bhagavan. That He is the master of all potencies is a second feature of Bhagavan. Whatever a human being thinks is impossible, His inconceivable potency can easily accomplish. It is by the power of His inconceivable potency that He both has a form and does not have a form. If we say that He does not have a form, then we deny His inconceivable potency. By His inconceivable potency He has a form and He enjoys pastimes with His devotees eternally. Allah, Brahman and Paramatma are formless, therefore They do not have these wonderful features. Bhagavan is all-auspicious and all- famous. His pastimes are sweet like nectar. Bhagavan is sublimely handsome. With spiritual eyes, the liberated souls gaze on His handsomeness. Bhagavan has all knowledge. He is pure and perfect. He is beyond the touch of matter. His form is spiritual. He is beyond the material elements, or 'byut'. Although He is the creator of the material world, Bhagavan is untouched by matter. He is independent. The word Bhagavan means "He who has six opulences'. Bhagavan has two features: 1. opulence and 2. sweetness. The feature of sweetness is the best friend of the spirit souls. He is the Lord of our hearts. He is Krishna or Chaitanya. Therefore if someone says that the word of an imaginary form of Bhagavan is 'byut' worship, or worship of matter, that is not in opposition to our philosophy. The Vaishnava religion teaches that one should worship the Lord's eternal form (which is perfectly spiritual). According to the Vaishnava philosophy this kind of worship of the Lord's form is not 'byut' worship. If in any book it is said that this kind of worship is 'byut' worship and is forbidden, then that book has no authority to forbid it. Everything depends on the faith within the heart. A person whose heart is free from 'byut', who is beyond the material world, can worship the pure spiritual form of the Lord. You are Mullah Sahib. You are a great pandita. Your heart is certainly free from the touch of matter. But are the hearts of your neophyte disciples free from the thought of 'byut'? To whatever extent a man is filled with thoughts of 'byut' to that extent his worship of God is really worship of 'byut'. With his mouth he says God is formless, and his mind is filled with thoughts of 'byut'. The people in general find it very hard to worship the pure form of the Lord. Only a person who is specially qualified, who is beyond the touch of matter, can rise above thinking of 'byut'. I request that you consider these points."

Mullah: I have considered these points, and I think that the six wonderful qualities of Bhagavan you have described are also ascribed to Allah in the holy Koran. There is no need to debate the etymology of whether the word Allah is synonymous with Bhagavan.

Goracanda: Good. Then you accept that the Supreme Being has opulence and handsomeness. Then it is accepted that he has a handsome form in the spiritual world, which is a place different from the material world. That form of the Lord is the Deity we worship.

Mullah: In our Koran it is also written that the Supreme has a spiritual form that is greater than the greatest. We accept that. However, when you make a statue of that spiritual form, that statue is material. Therefore I say that it is 'byut'. Worship of 'byut' is not the same as worship of He who is greater than the greatest. Please say what you think of this.

Goracanda: In the Vaishnava scriptures it is said that one should worship the pure and spiritual Deity form of the Lord. Exalted devotees would not worship the Deity form of the Lord if that form were made of earth or any other material element. In Srimad Bhagavatam (10.48.13) it is said:

"A human being who identifies this body made of three elements with his self, who considers the by-products of this body to be his kinsmen, who considers the Deity form of the Lord to be made of earth or other material elements, who goes to the place of pilgrimage simply to take a bath rather than to meet men of transcendental knowledge there, is to be considered as an ass or a cow."

Therefore the conclusion of the scriptures is that worship of matter is not allowed. That you can see. However, a certain point should be explained. Human beings are situated on different levels of knowledge and purity. A person situated in pure spiritual knowledge is able to worship the pure spiritual form of the Lord. Persons situated on lower levels of spiritual awareness understand the Lord to a lesser degree, and they who are on the lowest level cannot understand the Lord's spiritual nature at all. When he meditates on God, a person on the lowest level inevitably imagines that God has a material form with material qualities. To think that the Deity form of the Lord is a statue made of clay is the same as to meditate in the mind on a Supreme that one imagines to have a form made of matter. Actually for persons on that level of advancement, worship of the Deity form of the Lord is very beneficial. In fact, if there were no deity worship, the people in general would be in an inauspicious condition. If an ordinary person eager to see God were not able to see the Deity form of the Lord, then he would lose hope that he would ever see the Lord. The followers of religions that forbid Deity worship are on a low level of spiritual advancement. They are materialistic and not interested in worshipping the Lord. Therefore Deity worship is the foundation of religion. Pure and wise saints gaze on the form of the Supreme Lord. When their hearts are purified by devotion, they know that the Deity form of the Lord is pure spirit. As the heart becomes more and more purified by devotion, the worshipper gradually comes to understand that the Deity form of the Lord is a spiritual form reflected within the realm of the material world. Thus the Deity form is the spiritual form of the Lord, a form that the great saints have arranged to be reflected within the material world. An advanced devotees can directly perceive that the Deity form is perfectly spiritual. An intermediate devotee thinks the Deity form is a mental image. At first a neophyte devotee thinks the Deity is a statue made of material elements, but as he gradually become pure in heart, he also gradually comes to understand that the Deity is actually made of spirit. Therefore the Deity form of the Lord should be worshipped by all classes of devotees. To worship an imaginary form is forbidden. However, to worship the real eternal form of the Lord is very auspicious. Therefore the worship of the Deity of the Lord is established for all three classes of Vaishnavas. There is nothing wrong in it. On the contrary, it brings the greatest auspiciousness. In Srimad Bhagavatam (11.14.26) the Supreme Lord Himself declares:

"When a person purifies his heart by hearing and singing pure songs describing Me, he gradually becomes able to see spirit. He becomes like a person whose eyesight is restored by medicinal ointment."

In the material world the mind tends to be filled with material thoughts. In that condition the soul is not able to understand his true spiritual identity and he is also not able to serve the Supreme Lord, who resides in his heart as the Supersoul. By hearing and chanting the Lord's glories and by performing other kinds of devotional service, the soul gradually becomes powerful. Then the bonds of matter that hold him become slackened. As the bondage of matter becomes slackened, the soul becomes stronger, and in the course of time the soul becomes exalted. He can directly see spirit, and he can act on the spiritual platform. Some say that one should far away all that has no relation to the Lord and one should act only to attain Him. However, one cannot become spiritual strong merely by dry knowledge. How can a conditioned soul get the power to suddenly renounce all that has no direct relation to the Lord? Can a prisoner in jail release himself simply by wishing to be free? The soul imprisoned in the material world has committed an offense to the Supreme Lord. He must find a way to lessen that offense. The spirit soul is by nature an eternal servant of Lord Krishna. The root of the soul's offense is that he has forgotten that. Therefore, somehow or other he should turn his mind to think of the Lord. By gazing at the Deity form of the Lord, hearing the description of the Lord's pastimes, and other devotional activities, the soul gradually revives his original spiritual nature. The more the soul's original nature is revived, the more the soul can see spirit directly. Serving the Deity of the Lord, and hearing and chanting the Lord's glories are the only way for the neophyte devotee to make spiritual advancement. For this reason the great saints have established Deity worship in this world.

Mullah: Is it not better to meditate on an imaginary within the mind than to make an imaginary Deity form out of the material elements?

Goracanda: They are the same. When the mind is material, it thinks only of material things. You may say, Brahman, the Supreme, is all-pervading". Still, the material mind will think Brahman is like the material element ether, which is also all-pervading. However, if I continue to meditate on Brahman in that way, in the course of time the real truth about Brahman will be manifested in my heart. Time and space are material. If the mind's meditation is not beyond time and space, then how can the mind meditate on something that is beyond the material world. Rejecting the Deity form as something made of earth, water, or other material elements, you meditate on an imaginary form of the Lord, a form made of time and space. That is worship of a material form of the Lord, a graven image of the Lord. A material so-called form of the Lord is not needed. The Lord is not material. His is spiritual. That is His nature. Therefore a process is given to the conditioned souls by which they can approach the spiritual Supreme Lord. By chanting the Lord's holy names, by narrating His pastimes, and by worshipping His Deity form, one gradually becomes more and more devoted to the Lord. When the worshipper attains pure devotion, he can see the spiritual form of the Supreme Lord. Philosophical speculation and fruitive work will not help one to see the Lord.

Mullah: The Supreme Lord is different from matter. It is said that Satan introduced the worship of material things in order to trap the souls in the material world. Therefore I think it is not good to worship material things.

Goracanda: The Supreme Personality of Godhead is one without a rival. No one can possibly compete with Him. Everything in this material world was created by Him and is dependent on Him. The Supreme Lord may be worshipped in many different ways. He is pleased by all these different kinds of worship. It is not that He will become an enemy if someone worships Him in a particular way. He is all-auspicious. If you say that Satan does something, then I say that Satan does not have the power to do anything against the Supreme Lord's will. If Satan exists, then he must be an individual soul dependent on the Supreme Lord. However, I think that this Satan does not exist. Why not? Because in this world nothing can ever be done to thwart the Supreme Lord's will. There is not a single individual soul who is not dependent on the Supreme Lord. You may ask, 'What is the origin of sin?' I reply: The individual soul is by nature a servant of the Supreme Personality of Godhead. Awareness of this fact is knowledge. To forget this fact is ignorance. If an individual spirit soul forgets this fact, then he sows the seed of sins in the field of his heart. A person who always remains a liberated associate of the Lord does not plant the seed of sin in his heart. Instead of imagining this mythological Satan, one should honestly see the ignorance in his own heart. Therefore, even if one worships the Supreme Lord as present in the material elements, he commits no offense. Therefore Deity worship is necessary for the neophyte devotee and the source of great auspiciousness for the advanced devotee. Therefore the idea that Deity worship is not good is only a theory of some thinkers. It is not at all supported by the pure scriptures.

Mullah: Deity worship is not good for attaining love of God. It simply fills the mind with many material ideas.

Goracanda: By studying the ancient history books we can see that your conclusion is wrong. Many neophyte devotees begin their spiritual life by worshipping the Deity form of the Lord. As they continue the Deity worship in the association of the devotees, they gradually become advanced, and then they can directly see that the Deity is the spiritual form of the Supreme Lord Himself. Then they become plunged in a great ocean of spiritual love for the Lord. This is the undeniable truth: Association with the devotees of the Lord is the root of all that is good. By associating with spiritually advanced devotees of the Lord, one gradually attains spiritual love for the Lord. When one attains spiritual love for the Lord, the idea that the Deity form is material perishes. As one gradually becomes advanced, he attains great good fortune. Non-Aryan religions are generally opposed to deity worship. But look! How many followers of those religions have attained spiritual love for the Lord? They simply spend their time arguing with each other and hating each other. How can they understand loving devotion to the Lord?

Mullah: If one has love for the Lord, then there is no fault in His worshipping the Deity. However, how can the worship of a dog, a cat, a snake, a debauchee, or some other kind of being be worship of the Supreme Lord? The honourable prophet has specifically forbidden worship of 'byut'.

Goracanda: The people in general are grateful to God. Whether they sin or not, they have faith in the supremacy of God, and they bow down before the wonders that are displayed in this world. Prompted by their gratitude to God, the ignorant aborigines bow down before the sun, the river, the mountain, or anything that is very big and grand. They offer themselves to these things and they reveal their hearts to them. Although there is certainly a great difference between spiritual love for the Lord and the worship of material things, the bewildered people who show their gratitude to God by bowing down before these material things gradually attain a good result. Therefore if you see with the eye of reason, you will not blame them for worshipping material things. If one meditates on a formless all-pervading God, or if without any spiritual love one offers namaz prayers or other prayers, then how is that different from worshipping a cat? It is our idea that one should do whatever is necessary to arouse one's love for God. If those neophytes are mocked or attacked, then the path of gradual spiritual advancement will be blocked. Dogmatic people refuse to honour the followers of other religions. They mock and attack others who do not worship in the same way they do. They make a great mistake.

Mullah: Should it then be said that everything is God, and the worship of anything is the worship of God? Is the worship of sins worship of God? Is the worship of sinful desires worship of God? Is God pleased by any kind of worship?

Goracanda: We do not say that everything is God. Rather, God is different from all else. Everything is created by God and dependent on Him. Everything has a relationship with God. By following the thread of that relationship, any thing may lead one to become curious about God. Therefore the sutra says:

Therefore this kind of curiosity gradually pushes one to try to experience what is spirit. You are all great panditas. If you are merciful and generous, you will understand what is the truth of this. We are only poor Vaishnavas. We do not like to enter into debates. If you give permission, we will now hear the musical play Sri Chaitanya-mangala.

No one could understand what conclusion the mullah came to by hearing these arguments. After a short silence he said, "I am glad to hear your arguments. I will come on another day and ask about something else. Now it is late. We wish to return to our homes. After speaking these words, the mullah sahib and his followers mounted their horses and left for Satasaika Paragana. The babajis happily called out the holy names of Lord Hari, and entered the temple to hear the play Sri Chaitanya-mangala.

Chapter Twelve

Nitya-dharma O Sadhana

Eternal Religion and Devotional Service in Practice

It was a frightening new-moon night. Blinding darkness filled every direction. At midnight in the cremation ground Naiyika-cudamani called out to his worshipable deity, "O mother only you should be worshipped in the Kali-yuga! I have heard that you are very easily pleased by even a little chanting of your mantras and you easily grant boons. O mother with the terrifying face, your servant has performed great austerities and chanted your mantra for many days. Please be merciful this one time. O mother, I have many faults. Still, you are my mother. Please forgive my faults and appear before me. Again and again screaming, Tarka-cudamani offered oblations into the fire and chanted a mantra with Nyaya-pancanana's name. What wonderful power did that mantra possess! At that moment the sky became covered with clouds. A powerful wind blew. A deafening thunder sounded. Again and again there was lightning. Many grotesque ghosts could be seen. Intoxicated by drinking the sacrificial wine, Cudamani called out, "O mother, please don't delay!" At that moment a voice spoke from the sky. "Do not worry. Nyaya-pancanana will not continue as a logician for many more days. In a few days he will renounce logical debates. Then he will become silent. He will be your opponent no longer. Be peaceful and go home." Hearing this voice from the sky, Cudamani became happy. Again and again he offered dandavat obeisances to Lord Shiva, the author of the Tantras. Then he returned home.

Vrajanatha Pancanana became a dig-vijayi pandita when he was only twenty one years old. Day and night he studied the books of Gangesopadhyaya. Seeing many faults in Kanabhatta Siromani's commentary, he wrote his own. He never thought about material affairs. Neither would he turn his ear to spiritual life. His whole life was logic, filled with phrases like "ghata, pata and avaccheda, vyavaccheda". Even when he was resting, sleeping, eating or walking about, his heart was rapt in logic, thinking about the nature of time, reality, solids, liquids and a host of other things. One day at sunrise at the Ganges' shore, as he was analysing the sixteen categories enunciated by Gautama Muni, a new nyaya student asked, "O saintly Nyaya-pancanana, have you heard Nimai Pandita's analysis of the atomic theory?" Nyaya-pancanana roared like a lion, "Who is Nimai Pandita? Do you speak of Jaganatha Misra's son? What was His argument? Please tell me." The new student said that some days before in Nabadwip there was a great person named Nimai Pandita. He was very expert in considering many different arguments of the nyaya-sastra. He thoroughly embarrassed and defeated Kanabhatta Siromani. Nimai Pandita had travelled to the father shore of the ocean of the nyaya-sastras. Even though He was so learned, in the end He considered the nyaya-sastras to be insignificant. He came to consider all material knowledge unimportant. He became a sannyasi and travelled from place to place preaching the chanting of Lord Hari's holy names. The Vaishnavas say He was the Supreme Personality of Godhead Himself, and they worship Him by chanting the "Gaura-Hari" mantra. O saintly Nyaya-pancanana, please take a look at His logical arguments." After hearing this praise of Nimai Pandita's logical arguments, Pancanana began to collect some of those famous arguments. It is the nature of a man that when he is very interested in a certain subject, he will honour the great teachers of that subject. Also, people tend not to honour great men while they are alive, but only after they are dead. Thus, after studying Nimai Pandita's logical arguments, Nyaya-pancanana held Him in great esteem. He would say, "O Nimai Pandita, if only I had been born during Your time! Then I could have been Your student! Then I could have attained great learning! O Nimai Pandita, please just once enter my heart! You are in truth the Supreme Brahman. If this were not so, then how could these wonderful logical arguments have entered Your intelligence? You are in truth Lord Hari with a fair complexion. How can this not be? You created the most wonderful logical arguments. You destroyed the blinding darkness of ignorance. Now is especially the time of blinding ignorance. You are fair and effulgent. You throw the darkness of ignorance far away. You are Lord Hari Himself. How can this not be? You enchanted the minds of the entire world. With Your logical arguments You have certainly enchanted my mind." Again and again speaking words like these, Vrajanatha became like a madman. He called out, "O Nimai Pandita! O Gaura-Hari! Please be merciful to me!" He called out, "When will I be able to make logical arguments like Yours? Please be merciful to me, so I can become a most powerful scholar of the nyaya-sastra!"

Vrajanatha thought, "The worshippers of Gaura-Hari must be attracted to Him as I am, because of His great skill in logic. I must see if they have any books about logic written by Him. Thinking in this way, Vrajanatha decided to associate with the devotees of Lord Gauranga.

Thus Vrajanatha again and again loudly chanted "Nimai Pandita! Gaura-Hari!" and many other holy names of the Lord. He also desired to associate with the devotees of Lord Gaura. These two acts brought him great spiritual merit just on the verge of bearing fruit. One day, as he was taking his meal, he asked his paternal grandmother, "O saintly grandmother, did you ever see Gaura-Hari? When she heard the name of Lord Gauranga, Vrajanatha's grandmother began to think of her childhood. She said, "Ah, will the charming form of Gauranga ever again come before my eyes? Who can remain a materialist after seeing Him? When He chanted the holy names of Lord Hari, even the animals, birds, trees and vines all became stunned, overcome with spiritual love. When I think of Him, tears from my eyes stream over my chest." Vrajanatha asked, "O saintly grandmother, do you know any stories about Him?" The grandmother replied, "Yes. When He came to His maternal uncle's house with Mother Saci, the elderly women of our family serve Him the vegetable saka. Praising the saka, He happily ate it. O Vrajanatha, when His mother brought the plate of saka, he said, "Saka is the favourite of the logician Nimai Pandita", and he ate it with great relish. No one can describe how much Vrajanatha, who was completely uninterested in spiritual life, became attached to Nimai Pandita because of Nimai's great learning in logic. He took a fancy to Nimai. When he heard Nimai's name he became happy. When he gave alms to a beggar, he always said "Jaya Sacinandana!" he would visit the pandita babajis of Sri Mayapura, listen to them chant the holy names of Lord Gauranga, and ask them many questions about the Lord's victories in learned debate. In this way two or four months passed. Vrajanatha was now a changed man. Previously it was only the descriptions of Nimai's learning in logic that pleased him. Now any talk about Nimai pleased him. Now he was no longer interested in logic. The logician Nimai no longer lived in his heart. Now it was the devotee Nimai who lived there. When he heard the sounds of khola and karatalas, his heart danced. When he saw the pure devotees, he bowed down before them in his mind. Declaring that it was the birthplace of Lord Gauranga, he worshipped the land of Nabadwip. Vrajanatha was now polite and gentle. His opponents in the debating arena could see that his heart had become calm and cool. No longer was he eager to shower them with arrows of logical arguments. Nyaya-cudamani thought his worshipable deity had made Vrajanatha powerless. Now he felt safe.

One day, in a secluded place, Vrajanatha said to himself, "If Nimai could abandon the path of logic and turn to the path of devotion, then what is the harm we do the same? When I was obsessed with logic, I could not hear the name of Nimai with attention and devotion. Then the nyaya-sastra had me in its grip. Then I ignored eating, sleeping, and everything else. Now I look at the world with different eyes. The arguments of the nyaya-sastra no longer enters my mind. Now only the name Gauranga enters my mind. Now when I see the Vaishnavas dancing I think how beautiful the dancing is. But I am born in an exalted vaidika brahmana dynasty. My dynasty is honoured in society. The Vaishnavas are very respectable people. Still, it is not good that I join them. I worship Lord Gaura only within my thoughts. That is the only proper way for me to act. There are many Vaishnavas at Sri Mayapura, at the place where the Kazi broke the drums and at the place where there are many sannyasis. When I see how their faces are effulgent, I become happy at heart. Among them Sri Raghunatha dasa babaji greatly attracts my mind. I think I should study the bhakti-sastras under his guidance. In the Vedas it is said (Brhad-aranyaka Upanisad 4.5.6):

"One should always gaze upon, hear about, think of, and meditate on the Supreme Personality of Godhead."

Although the word "mantavyah" (one should think about Him) here certainly refers to the nyaya-sastras, where by logical analysis one gradually attains knowledge of the Supreme, I have already spent a long time studying logic. Now I think it is right for me to do a little more "srotavyah" (hearing about the Supreme). For a long time logic was my life and soul. Now I desire to take shelter of Lord Gaura-Hari's feet. A little after sunset I will go to see Sri Raghunatha dasa babaji. I think that is the best thing to do."

The day was ended. The sun was almost invisible. A very gentle breeze blew from the south. In every direction the birds had gone to their nests. One by one the stars were visible in the sky. At that time the Vaishnavas had begun the arati and kirtana in the courtyard of Srivasa's home in Sri Mayapura. Vrajanatha then slowly entered and sat down under the bakula tree in the place in Srivasa's courtyard where the khola was broken. As he listened to the chanting in the arati of Lord Gaura-Hari, his heart became softened. When the kirtana ended, one by one the Vaishnavas came and sat under the bakula tree also. When, proclaiming "Jaya Sacinanandana!, Jaya Rupa-Sanatana! and Jaya Dasa Gosvami!", elderly Raghunatha dasa Babaji Mahasaya also entered the courtyard, all the elder Vaishnavas greeted him with dandavat obeisances. In that situation Vrajanatha could not avoid also bowing down before him. Seeing the effulgence of Vrajanatha's face, the elderly babaji embraced him and sat down beside him. He asked, "Baba, who are you?" Vrajanatha replied, "I am a person who thirsts for the truth. I have decided to learn the truth from you. A Vaishnava sitting nearby knew who Vrajanatha was. He said, "He is Vrajanatha Nyaya-pancanana. In understanding nyaya-sastra no pandita in Sri Nabadwip is his equal. Nowadays he has attained a little faith in Lord Sacinanandana. Thus hearing the glories of Vrajanatha, the elderly babaji politely said, "Baba, you are a pandita, and we are poor fools. You reside in the holy abode of our Lord Sacinanandana. It is you who should be merciful to us. How can we teach you? It is you who should mercifully tell us about Lord Gauranga, and thus makes us cool and peaceful." As the two of them conversed, all the Vaishnavas gradually left to fulfil their various duties. Only the old babaji and Vrajanatha remained.

Vrajanatha said, "O saintly babaji, I was born as a brahmana. Therefore I am very proud of my learning. I am so proud that I see the entire world as my possession. I do not know that I should honour saintly persons. How did I become fortunate, that I now have some faith in your saintly character and actions? How can I know that? I wish to ask one or two questions. Please answer them. I do not come to mock or trick you. Please tell me: What is the true goal of life and how may the spirit soul attain it? When I studied nyaya-sastra I came to the firm conclusion that the Supreme Lord and the individual spirit soul are different eternally. It is only by the mercy of the Supreme Lord that the individual spirit soul can attain liberation. The Supreme Lord's mercy is then the means by which one attains liberation. By that means, then, one attains the goal of life. Many times I asked the nyaya-sastra., 'What is the true goal of life and how may the soul attain it?', but the nyaya-sastra gave me no answers. I was always thwarted. Please tell me your idea of what is the goal of life and the way to attain it."

Sri Raghunatha dasa babaji was very wise. For many days he had lived at Radha-kunda, where he took shelter of Sri Raghunatha dasa Gosvami's feet. There he spent every afternoon listening to Lord Gaura's pastimes from Sri Raghunatha dasa Gosvami's own mouth. Many times Sri Raghunatha dasa Babaji and Sri Krishnadasa Kaviraja would discuss the spiritual truth, and if any doubt arose among them, they would ask Sri Raghunatha dasa Gosvami to give the answer. At that time Sri Raghunatha dasa Babaji was the most prominent of the pandita babajis. Many times he and Prema dasa, the paramahamsa babaji of Sri Godruma, would discuss the nature of pure spiritual love for the Lord. Happy to hear Vrajanatha's question, he replied, "O saintly Nyaya-pancanana, a person who after studying the nyaya-sastra is eager to understand the true goal of life and the way to attain it is very fortunate in this world. Why should he not be considered fortunate? Nyaya-sastra is an attempt to understand what is the most important thing. Scholars who understand that grasp the truth of the nyaya-sastra. However, they who study nyaya-sastra only to attain skill in debate do not repeat the true fruit of nyaya. Their labour is all for nothing. Their lives are wasted. What is attained when one follows the path that leads to the truth is called the true goal of life. The method one adopts to attain that goal is the way of attaining the true goal of life. According to their different qualifications, the individual souls trapped in the material world have differing conceptions of what is the true goal of life. Still, the true goal of life is only one. It is not two. According to their different qualifications, the spirit souls proclaim three different goals of life. They are: 1. bhukti (material sense gratification), 2. mukti (impersonal liberation), and 3. bhakti (devotional service). They who yearn for material pleasures and are bound by ropes of material karma affix that bhukti is the true goal of life. The scriptures are a kamadhenu cow that fulfils all desires. Whatever one desires, there is a description somewhere in the scriptures of how to attain it. For they who desire material pleasures, the scriptures give the karma-kanda section of the Vedas. The residents of the material world generally yearn for material pleasures, so the scriptures gives certain specific instructions to them. They who have material bodies generally think sense pleasures are the best and most important attainment. The material world is, after all, the abode of material sense pleasures. The material sense pleasures the soul attains from the time of birth until the time of death are called 'pleasures this world', and the material sense pleasures one may attain after dying are called 'pleasures of the next world'. There are many different kinds of pleasure in the next world. In Svargaloka and Indraloka there are the pleasures of seeing the apsaras' dancing, the pleasure of drinking heavenly nectar, smelling the flowers and other scented objects in the Nandana gardens, seeing the beauty of Indrapuri and the Nandana gardens, hearing the singing of the gandharvas and others, and living with the Vidyadharis are all pleasures attainable in Svargaloka. To a lesser degree these same kinds of material sense pleasure are also available in Tapoloka and Maharloka. In Bhuloka (the earth) the material sense pleasures are gross. As one goes to higher and higher planets, the sense pleasures become more and more subtle. In this way they are different. Still, they are all material sense pleasure. It is not that any of them are not material sense pleasures. None of these planets are spiritual. The subtle body of mind, intelligence and false ego is a perverted reflection of spirit. In the higher planets the pleasures are pleasures of the subtle body. All these different kinds of material pleasures are called 'bhukti'. The conditioned souls trapped in the circle of karma take shelter of karmic activities in order to attain material sense pleasures. That is called their 'sadhana', the means they adopt to attain what they see is the true goal of life. In the Yajur Veda (2.5.5.) it is said:

Thus the asvamedha-yajna, agnistoma-yajna, visvadeva-bali, istapurta, and darsa-paurnamasi are some of the ways the scriptures give for the conditioned soul to attain material sense pleasures. In this way the materialists say that material sense pleasure is the true goal of life. Then there are other persons who, tortured by the flames of trouble that must accompany life in the material world, know that the fourteen material worlds filled with sense pleasures are all unimportant and unworthy places, and therefore yearn to escape the circle of karmic reactions. These persons think that liberation is the true goal of life. They think that material sense pleasures are the ropes that bind them to the material world. Therefore they say, 'Let they whose desire for material pleasures has not been destroyed follow the karma-kanda's prescription for attaining sense pleasures. Nevertheless in the Bhagavad-gita (9.21) it is said: ksine punye martya-lokam visanti (When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness*). In this sloka it is seen that material sense pleasure is not eternal. At a certain point it certainly wanes and perishes. It must perish. It is material. It is not spiritual. One should therefore strive to attain a result that is eternal. Liberation is eternal. Therefore liberation is the true goal of life for all spirit souls. The fourteen practices that begin with renunciation are the way to attain it. Therefore they are the way of attaining the true goal of life. Therefore to understand the true goal, of life and the way to attain, one should study the jnana-kanda portion of the Vedas'. The scriptures are like a kamadhenu cow in that the scriptures give different attainments to different living entities according to their different qualification. Even if a spirit soul attains impersonal liberation, that liberation is not the final goal of life. The highest stage of impersonal liberation is called 'nirvana', where the individual souls imagine that they cease to exist. However, the spirit souls exist eternally. That is their nature. Therefore this imaginary 'nirvana' never actually occurs. That the individual spirit souls are eternal is confirmed by these words of Svetasvatara Upanisad (6.13):

'The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is cognisant and the living beings are cognisant.'*

In this way the Vedic mantras affirm that the individual spirit soul exists eternally. It is not possible for something that exists eternally to ever cease to exist. They who affirm that the individual spirit soul continues to exist even after liberation also affirm that neither 'bhukti' (material sense pleasures) nor 'mukti' (liberation) are the final, highest goal of life. These are lesser goals. All activities are in relation to a particular goal and a method of attaining that goal. The goal is called 'sadhya', and the means by which one attains it is called 'sadhana'. Think of it in this way: goals and ways of attaining them are like links in a chain. What at first is considered a goal, later becomes a means and something else is the goal. In this way goals and means are like links in a chain, with each goal being eventually linked to a means for attaining a new goal. Continuing in this way there is one final goal that does not become the means of attaining another goal. That final goal is 'bhakti' (devotional service). Therefore devotional service is the final goal, because devotional service is the eternal nature of the individual spirit souls. The activities of human beings are all various links in this chain of goals and means. The different kinds of karmic activities are different links in this chain. Following them, the different kinds of philosophical speculation (jnana) are also links in this chain. After the links that are philosophical speculation, come to the link 'bhakti' (devotional service). The goal of fruitive activities (karma) is material sense pleasure (bhukti). The goal of philosophical speculation (jnana) is impersonal liberation (mukti). The goal of devotional service (bhakti) is pure love of God (prema-bhakti). The final conclusion, then, is that bhakti is the final means, and the goal attained by bhakti is bhakti. Fruitive work (karma) and philosophical speculation (jnana) are then only the primary and intermediate links in the chain of means of goals. They are not the goal."

Vrajanatha: It is said in the scriptures (Brhad-aranyaka Upanisad 4.5.25 and 2.4.24):

In these and many other passages of scripture it is not at all seen that devotional service is the final goal. Therefore, how can it be wrong to say that impersonal liberation is the final goal?

Babaji: I have already said that the goals are different according to the different desires of the living entities. They who yearn after material sense pleasures do not accept liberation as the final goal. To these persons the scriptures advise (Apastamba Srauta-sutra 2.1.1):

There are also many other passages like this. Baba, is the word 'mukti' (liberation) of any use at all? The fruitive workers (karmis) do not aspire for it. They ask, "Why is the word 'mukti' (liberation) never mentioned in the mantras of the four Vedas?" One or two karmi philosophers claim that renunciation is only meant for the incompetent, and they who are competent should be engaged in fruitive work (karma). These instructions are written in the scriptures so that persons situated in the lowest level of spiritual qualification may be steady in their duties. It is not auspicious for the living entities to shirk the duties that fit their spiritual qualification. When a person is steady in the duties for which he is qualified, he easily becomes qualified for the next level of duties. Therefore the Vedas do not criticise being steady in one's duties. Rather, one who criticises the performance of duties himself falls down. The souls in this world who have become advanced in spiritual life have all reaped the good results of being steady in their duties. The impersonal path, where one employs philosophical speculation (jnana) to attain liberation, is not revealed to persons qualified only for fruitive work (karma). The impersonal path, where one employs philosophical speculation (jnana) to attain liberation, is not praised in the presence of persons qualified only for fruitive work. The Vedic mantras praise it only in the presence of persons qualified to follow the impersonal path. As the impersonal path is superior to the path of fruitive work, so the path of devotional service is superior to the impersonal path. By speaking words like "tat tvam asi" (You are that) and "aham brahmasi" (I am Brahman), the Vedic mantras make the impersonalist steady in his duty of acting to attain liberation. The Vedas are not to be blamed for doing that. Still, the impersonal liberation described there is not the ultimate stage. The final conclusion of the Vedic mantras is that the final goal is love of God and that goal is attained by performing devotional service.

Vrajanatha: Is it possible that great maha-vakyas of the Vedas have describe only secondary goals and means?

Babaji: You may call some mantras maha-vakyas, but the Vedas themselves do not distinguish any particular mantras as better than the others. In order to claim that their doctrine is superior, the impersonalist teachers have labelled some mantras maha-vakya, and all other Vedic mantras are subordinate to it. If one wishes to call all the statements of the Vedas maha-vakyas, there is nothing wrong in that. However, if one wishes to label one particular mantra the maha-vakya, and all the others ordinary vakyas, then one commits an offense to the sacred Vedas. In the Vedas there is praise for fruitive work (karma), praise for impersonal liberation (mukti), and praise for many other goals and means also. Still, one must consider everything as a whole and determine what is the final conclusion of all the Vedas. The Vedas are like a cow, and the milkman is Lord Krishna. It is He who reveals the true purpose of all the Vedas. He explains (Bhagavad-gita 6.46-47):

"A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances be a yogi.*

"And of all yogis, he who always abides in Me with great faith, worshipping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."*

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."*

"Devotional service to Lord Krishna is performed when the heart no longer desires any material benefit to be obtained in this life or the next. This is freedom from the bonds of karma."

"One should gaze on the Supreme Personality of Godhead, hear about Him, think of Him, and meditate upon Him."

One who analyses these statements of the Vedas will easily see that devotional service is described in the Vedas as the means to attain the goal of life.

Vrajanatha: In the karma-kanda section of the Vedas it is said that the Supreme Personality of Godhead is the ultimate awarder of the fruits of karma. In this way the karma-kanda enjoins one to have faith in devotional service. In the jnana-kanda also, pleasing Lord Hari by engaging in His devotional service is described as one of the four means of attaining the goal. If devotional service is thus one of the means employed to attain sense gratification and impersonal liberation, then how can devotional service be the final goal of life? When sense gratification or impersonal liberation are attained, then the means employed to get them are thrown away. That is what is generally taught. Please give me some clear teaching on this point.

Babaji: In the karma-kanda portion of the Vedas it is said that one should engage in devotional service in order to attain sense gratification, and in the jnana-kanda portion of the Vedas it is said that to attain impersonal liberation one should engage in devotional service. That is true. Without first pleasing the Supreme Personality of Godhead, no one can attain any result. The Supreme Personality of Godhead is the abode of all potencies. The individual spirit souls and the material worlds are only a small part of the Lord's potencies. The Supreme Lord is not pleased by fruitive work (karma) or impersonal speculations (jnana). However, when karma and jnana take shelter of devotional service, they can give certain results. Therefore it is said that in karma and jnana the reflection of devotional service is present. However, the devotional service seen in karma and jnana is not pure devotional service. It is merely a reflection of true devotional service, present there to give certain results. This reflection of devotional service is of two kinds: 1. the reflection of pure devotional service, and 2. the reflection of mixed devotional service. The reflection of pure devotional service I will describe later. The reflection of mixed devotional service is of three kinds: 1. the reflection of devotional service mixed with karma, 2. the reflection of devotional service mixed with jnana, and 3. the reflection of devotional service mixed with both karma and jnana. At the time of performing a yajna one may say, "O Indra, O Surya, please be merciful and give me the result of this yajna." This is an example of the reflection of devotional service mixed with karma (karma-viddha-bhakty-abhasa). Some philosophers call this reflected devotional service karma-misra bhakti (devotional service mixed with karma), and others call it aropa-siddha bhakti (artificial devotional service). Another example is seen in the words, "O Krishna, pushed by fear of repeated birth and death, I now approach You. Day after day I chant the Hare Krishna mantra. Please be merciful and give me impersonal liberation." Another example is the words, "O Supreme Lord, You are Brahman, and I have fallen into the abyss of maya. Please pick me up and make me one with You." These two statements are examples of the reflection of devotional service mixed with jnana. Some philosophers call this kind of reflected devotional service jnana-misra bhakti (devotional service mixed with jnana), and others call it aropa-siddha bhakti (artificial devotional service). All these reflections of devotional service are different from pure devotional service. The devotional service described by the Lord Himself in Bhagavad-gita 6.47 (sraddhavan bhajate yo mam) is pure devotional service. It is that kind of devotional service that we adopt as the means to attain the goal of prema (pure love of God). Karma and jnana are the means to attain sense gratification and impersonal liberation. They are not the means for the individual spirit soul to regain his eternal nature."

After hearing all this, Vrajanatha could not ask any questions. He though, it will be good to make the argument for the nyaya-sastra wait for a while as I think about these subtle points. The saintly babaji is especially learned about this topic. In time I will ask him questions and then I will learn what is the truth of this. Now it is night. I should return home." Then Vrajanatha said aloud, "O saintly babaji, I have learned many truths from you today. From time to time I will return. Please continue to instruct me. You are a very great teacher, and I am dependent on your mercy. There is one thing I wish to know. When I hear your reply I will depart. Did Lord Gauranga the son of Saci write any book of His teachings? I would like to have such a book."

Babaji: Sri Sri Mahaprabhu did not write any book Himself. By His order His followers wrote many books. Mahaprabhu personally wrote eight verses, called Siksastaka, which are like a jewels the devotees wear around their necks. The teachings in them are very profound. Studying these deep truths, the devotees have written a poem called Dasa-mula (the Ten Roots). In this poem the goal and the means are briefly described in terms of sambandha (the relationship of the living entities and the Supreme), abhidheya (the activities of that relationship) and prayojana (the final goal of life). You should begin by understanding this poem.

Vrajanatha replied, "As you order. Tomorrow evening I will return and learn this Dasa-mula from you. You are my siksa-guru (instructing spiritual master). I offer dandavat obeisances to you." The saintly babaji politely embraced him and said, "Baba, You purify the community of brahmanas. Please come tomorrow evening. That will please me very much."

Chapter Thirteen

Nitya-dharma O Sambandhabhidheya-prayojana (Pramana-vicara O Prameya Arambha)

Eternal Religion and Sambandha, Abhidheya and Prayojana (Evidence and Truth)

His heart blossoming with happiness to hear this very appropriate question, the elderly babaji said, "Baba, I will explain the Dasa-mula to you. You are a pandita. Please carefully understand the truths described in these verses. The first verse is this:

"The Vedas teach that Lord Hari is the Supreme Truth. He has all potencies and He is an ocean of the nectar of transcendental mellows. The individual spirit souls, which are His parts-and-parcels, are divided into groups, some swallowed up by the material energy, and others free from her clutches. Everything that exists is simultaneously one and different from Him. Pure devotional service is the way to attain Lord Hari. The goal of life is to love Him. This Lord Gauracandra personally taught to the living entities."

In the verses that begin here, Sriman Gauracandra teaches ten truths to the faithful souls. Of these the first verse describes the various kinds of evidence, and the remaining nine verses describe various truths learned from these evidences. First the evidence is given, and then the truths that may be learned from that evidence. Evidence is called 'pramana'. The verse I have just recited is an introductory verse that contains a summary of the "Dasa-mula". The verse that follows it is the first verse of the Dasa-mula proper. In verses two through eight the relationship (sambandha) of the souls and the Lord is revealed. In verse nine the activities (abhidheya) of that relationship are described. In verse ten the true need of the living entities (prayojana) is described. The meaning of the introductory, summary verse is this: The word 'amnayah' means 'the statements of the Vedas as they are understood through the disciplic succession." The Vedas, the Srimad Bhagavatam and other Smrti-sastras that follow the Vedas, and the direct perception and other kinds of evidence that support the evidence of scripture are all called 'pramana', or evidence. These evidences support the following definite conclusions: 1. Lord Hari is the Supreme Truth, 2. He has all potencies, 3. He is an ocean of the nectar of transcendental mellows, 4. the two liberated and conditioned souls are His parts-and-parcels, 5. some souls are imprisoned by the material energy, and others free from her clutches, 6. the entire material universe, which contains both matter and spirit, is inconceivably, simultaneously one and different from Him, 7. devotional service is the way to attain Lord Hari, and 8. the goal of life is to love Lord Krishna.

After hearing this summary verse, Vrajanatha said, "O saintly babaji, now is not the time for me to ask any questions. After you recite the first verse I will speak any questions that may arise in my heart. Hearing this, the elderly babaji said, "Good. Good. I will recite the first of these mula verses. Please listen carefully.

"The self-evident Vedas, which by Lord Hari's mercy are obtained from the disciplic succession beginning with the demigod Brahma, and which are accompanied by other sources of evidence, such as direct perception, are the evidence for the following nine truths. Ordinary logic, called 'tarka', has no power to enter a discussion of these truths."

"Brahma, who is the first demigod, the creator of the universe, the protector of the worlds, spoke knowledge of the Supreme, the first of all kinds of knowledge, to his eldest son, Artharva."

Vrajanatha: Is there any evidence that when they wrote the Smrti-sastras the sages gave the proper interpretations of the Vedas?

Babaji: In Srimad Bhagavatam, which is the crest jewel of all scriptures, the Supreme Personality of Godhead Himself explains (11.14.3):

"At the time of cosmic annihilation, the Vedas became lost. At the beginning of the next creation I again taught the Vedas to the demigod Brahma, for the principles of true religion are My very heart. Then Brahma repeated this knowledge to his first son Manu. Then the seven great sages, whose leader is Bhrgu, learned this knowledge from Manu."

Babaji: Misled by impersonalism, many people in the world have left the true path. If the devotees untainted by impersonalism do not have their own disciplic succession, then it will be very difficult to associate with true devotees of the Lord. In the Padma Purana it is written:

"Unless you are initiated by a bona-fide spiritual master in the disciplic succession, the mantra that you might have received is without any effect.* The four Vaishnava disciplic successions, beginning from Laksmi-devi, Brahma, Shiva and Sanaka Kumara, have purified the entire world."

Of all of these, the disciplic succession from Lord Brahma is the oldest. The disciplic succession begins with Brahma and extends even to the present day. The Vedas, Vedangas, Vedanta, and other scriptures have been passed down unchanged from an ancient time, carefully preserved by the disciplic succession. Nothing has been changed or added to the scripture under the care of the disciplic succession. Therefore no one should doubt that the Vedas and other scriptures that are accepted by the bona-fide disciplic succession are authentic. There is a great need for a bona-fide disciplic succession. Therefore from the earliest time the great saints have followed the bona-fide disciplic succession.

Babaji: The lists contain the names of only the most important acaryas. It is their names that are included in the lists.

Vrajanatha: I wish to hear the list of acaryas in the disciplic succession from Brahman.

"Lord Brahma is the direct disciple of Visnu, the Lord of the spiritual sky. His disciple is Narada, Narada's disciple is Vyasa, and Vyasa's disciples are Sukadeva Gosvami and Madhvacarya. Padmanabha Acarya is the disciple of Madhvacarya, and Narahari is the disciple of Padmanabha Acarya. Madhava is the disciple of Narahari, Aksobhya is the direct disciple of Madhava, and Jayatirtha is the disciple of Aksobhya. Jayatirtha's disciple is Jnanasindhu, and his disciple is Mahanidhi. Vidyanidhi is the disciple of Mahanidhi, and Rajendra is the disciple of Vidyanidhi. Jayadharma is the disciple of Rajendra. Purusottama is the disciple of Jayadharma. Sriman Laksmipati is the disciple of Vyasatirtha, who is the disciple of Purusottama. And Madhavendra Puri is the disciple of Laksmipati."*

Vrajanatha: In this verse it is said that the Vedas are the 'only evidence', and direct perception along with the other sources of evidence, should be accepted only to help in understanding the Vedas. However, nyaya, sankhya and the other philosophies are also sources of evidence. The Puranas, direct perception, inference, comparison, the Vedas, the Vedic histories (Itihasa). Understanding something by its absence (anupalabdhi), circumstantial evidence (arthapatti), and probability (sambhava) are all considered different sources of evidence. Why should it be considered that some kinds of evidence are more valuable than others. If direct perception and inference are not considered sources of evidence, then what kind of knowledge will one be able to get? Please explain this so that I may understand.

Babaji: Direct perception and other sources of evidence like it all depend on the material senses. The material senses of the conditioned soul are subject to four defects: 1. bhrama (mistakes), 2. pramada (illusions), 3. vipralipsa (cheating), and 4. karanapatava (sensory inefficiency). How can one attain true knowledge with such faulty instruments? The Supreme Personality of Godhead Himself appeared in the hearts of the great saints and sages as they were rapt in meditation on Him. The Lord then gave them the perfect knowledge that is the Vedas. Therefore without fear one can accept the Vedas as truth.

Vrajanatha: Please explain these four defects: mistakes, illusions, cheating, and sensory inefficiency.

Babaji: When the imperfect material senses make mistakes in perceiving the world around it, that is called 'bhrama'. Seeing a mirage in the desert is an example of such a mistake. The intelligence of the conditioned souls is limited. Therefore, when such a limited intelligence tries to understand the unlimited Supreme Truth, the limited intelligence is bound to be illusioned in many ways. That is called 'pramada'. An example of this is seen when the material intelligence, limited by time and space, questions how the Supreme Person could have created the material world of time and space. Doubt is called 'vipralipsa'. The material senses are not very efficient tools for acquiring knowledge. When they make mistakes again and again that is called 'karanapatava'.

Vrajanatha: Do not sensory perception and other sources of knowledge have any value at all?

Babaji: Is there a way to understand the material world except with the material senses and other like sources of knowledge? Still, all these sources of knowledge are powerless to understand the spiritual world. For the spiritual world the Vedas are the only source of knowledge. If sense perception and these other sources of evidence confirm the truths revealed in the Vedas, then the knowledge and other life sources of knowledge may be accepted only when they confirm the teachings of the self-perfect Vedas.

Vrajanatha: Are the Bhagavad-gita, Srimad Bhagavatam and other like scriptures not sources of true knowledge?

Babaji: The Bhagavad-gita has come from the mouth of the Supreme Lord Himself. It is also called the Gita Upanisad. It is counted as one of the Vedas. Because they are the teachings of Lord Gauranga, the ten verses of Dasa-mula are also one of the Vedas. The Srimad Bhagavatam is an anthology of the truths described in the Vedas. It is the crest jewel of all sources of knowledge. If they confirm the Vedas' teachings, the other smrti-sastras are also sources of true knowledge. The tantra-sastra are of three kinds: 1. those in the mode of goodness, 2. those in passion, and 3. those in ignorance. Among them, the pancaratras and other tantras in the mode of goodness expand the confidential portions of the Vedas' teachings. The word 'tantra' comes from the verbal root 'tan' (to expand). Therefore these tantras are also counted among the sources of true knowledge.

Vrajanatha: The Vedas consist of many different books. Among them which should be accepted and which not? Please tell me.

Babaji: In the course of time certain unscrupulous men interpolated many new chapters, mandalas, and mantras in the text of the Vedas. Therefore it is not that all the parts of the Vedas should be accepted. What in the course of time the acaryas in the bona fide disciplic succession have accepted, that should be considered the actual Veda. What they have rejected as interpolations should not be accepted.

Vrajanatha: What books of the Vedas have the acaryas of the bona fide disciplic successions accepted?

Babaji: The acaryas have accepted the twelve Upanisads named Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and Svetasvatara, as well as the Gopala-tapani Upanisad, the Nrsimha-tapani Upanisad and other like tapani Upanisads, as well as the brahmanas, mandalas, and other portions of the Rg, Yajur, Sama, and Atharva Vedas. The acaryas have accepted all these books as sources of genuine knowledge.

Vrajanatha: You said that material logic has no power to understand spiritual things. What is the proof of that?

In these and other statement of the Veda and Vedanta it is seen that material logic cannot be counted on as a source of true spiritual knowledge. In the Mahabharata (Bhisma-parva 5.22) it is said:

"Anything transcendental to material nature is called inconceivable, whereas arguments are all mundane. Since mundane arguments cannot touch transcendental subject matters, one should not try to understand transcendental subject matters through mundane arguments."*

In these words of the Mahabharata, the limits of material logic are seen. The conclusion of devotional service is also explained in these words written by Srila Rupa Gosvami (Bhakti-rasamrta-sindhu 1.1.32):

"For persons who have a natural taste for understanding books like Bhagavad-gita and Srimad Bhagavatam. Devotional service is easier than for those simply accustomed to mental speculation and argumentative processes."*

Material logic cannot bring a definitive, conclusive understanding. This is described in the following words (Bhakti-rasamrta-sindhu 1.1.33):

"A person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way the path of argument will never be safe or conclusive."*

Vrajanatha: O saintly babaji, I accept that the self-perfect Vedas are the best of all sources of knowledge. If they try to contradict the Vedas, the logicians are merely speaking in vain. Now please recite the second verse of the Dasa-mula.

"Lord Hari is the only Supreme Truth. Brahma, Shiva, and Indra bow down before Him. The impersonal Brahman, which is completely untouched by matter, is the effulgence of His transcendental form. The all-pervading Supersoul is His expansion. He is the father of the material universes. He is the lover of Sri Radha. His form is splendid like a dark monsoon cloud. He is completely spiritual."

Vrajanatha: The Upanisads teach that the impersonal Brahman is the highest truth and it is beyond the touch of matter. Why, then, does Sriman Gaura-Hari affirm that it is the effulgence of Lord Hari's body? Please explain that to me.

Babaji: Lord Hari is the Supreme Personality of Godhead, Bhagavan. The word 'bhagavan' means "He who possesses six opulences". In the Visnu Purana (6.5.47) it is written:

"Full wealth, strength, fame, beauty, knowledge and renunciation - these are the six opulences of the Supreme Personality of Godhead."*

These six opulences are interrelated, like the limbs of a body. Which of them is the body? Which of them are the limbs? The body is the resting place of the limbs. The tree is the body, and the branches are the limbs. The whole form is the body, and the hands and feet are included among the limbs. The body is the resting place of the limbs. Of the Supreme Lord's opulences, His handsomeness is the body and the other opulences are the limbs. Wealth, strength, and fame are three limbs. The effulgence of fame consists of knowledge and renunciation. Therefore these two are the effulgence of one of the limbs. They are the opulences of an opulence. They are not direct opulences themselves. Knowledge of changeless spirit and renunciation of matter are the parts of the body of the impersonal Brahman. The impersonal Brahman is the effulgence emanating from the spiritual worlds. The unchanging inactive formless, qualityless Brahman is not the independent highest truth, rather it is the form of the Supreme Personality of Godhead that is the independent highest truth. The light of a fire is not independent. It is the fire itself that is independent, and the light is merely one of the fire's qualities.

Vrajanatha: In many places in the Vedas, after the impersonal Brahman was described, the text declared, "Om Santih. Santih. Harih. Om." In the way the Vedas affirm the superiority of Lord Hari. Who is Lord Hari?

Vrajanatha: I will ask about this later. Now please tell me: What kind of expansion of the Supreme Lord (bhagavan) is the Supersoul (paramatma), the father of the material universes?

Babaji: Employing the two opulences of wealth and strength, the Supreme Lord created the material world of maya. After creating the world, the Lord expanded Himself as Visnu and entered it. When the Lord expands Himself, each expansion is perfect and complete. This is described in the following words of Brhad-aranyaka Upanisad (5.1):

"The Supreme Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance."*

Therefore the Supersoul (paramatma), is Lord Visnu, who is perfect and complete, who has entered the material world, and who protects the material world. Lord Visnu thus manifests in three forms, as: 1. Karanodakasayi Visnu, Ksirodakasayi Visnu, and Garbhodakasayi Visnu. The Karana Ocean, which is also known as the Viraja River,, lies on the boundary that separates the spiritual and material worlds. To that place Lord Maha-Visnu goes and reclines on the Karana Ocean. Thus He is Karanodakasayi Visnu. Glancing at her from far away, the Lord employs Maya-devi to create the material world. The Lord Himself describes this in these words of Bhagavad-gita (9.10):

"The material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings."*

The Supreme Lord, whose glance is so powerful, expands Himself as Garbhodakasayi Visnu and enters the material world. The particles of light that constitute Lord Maha-Visnu's glance are the conditioned spirit souls. Into the heart of each conditioned soul, the Lord enters in a form the size of a thumb. That form is called Ksirodakasayi Visnu or Hiranyagarbha. Thus the Supreme Personality of Godhead and the individual spirit soul both reside in the heart. This is described in the following words of Svetasvatara Upanisad (4.6):

"The individual spirit soul and the Supersoul, Supreme Personality of godhead, are like two friendly birds sitting on the same tree."*

In this way the Sruti-sastra explains that the Supreme Personality of Godhead and the individual spirit soul are like two birds. The bird that is the Supreme Personality of Godhead gives the fruits of karma, and the bird that is the individual spirit soul tries to enjoy the material world. In Bhagavad-gita (10.41-42), the Supreme Lord declares:

"Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendour.*

"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire creation."*

Therefore the Supersoul (paramatma), who creates, enters, protects and controls the material world, is an expansion of the Supreme Personality of Godhead (bhagavan).

Vrajanatha: I accept that the impersonal Brahman is the effulgence of the Supreme Personality of Godhead's body and that the Supersoul is His expansion. Now please tell me: What is the proof that Lord Krishna is the original form of the Supreme Personality of Godhead?

Babaji: The Supreme Personality of Godhead has all opulence and sweetness eternally. When His opulence is manifested, He is Lord Narayana, the master of the spiritual world and the origin of Lord Maha-Visnu. Thus when His pastimes of opulence are manifest He is Lord Narayana, and when His pastimes of sweetness are manifest, He is Lord Krishna. Lord Krishna possesses the highest limit of sweetness. The effulgence of His sweetness is so great that it eclipses all opulence that exist anywhere. Therefore the conclusion is that Lord Narayana and Lord Krishna are not different. However, in the spiritual world the greatest sweetness of transcendental mellows is present in Lord Krishna. He is the highest resting place of all transcendental mellows. This is explained in the following words of the Rg Veda (1.22.164.31):

"I have seen a gopa (cowherd boy) dressed in colourful garments and accompanied by many beautiful girls as He wanders the pathways in the spiritual world. That same gopa again and again enters the material worlds and stays in the hearts of the living beings."

"To attain Sri Radha I surrender to Lord Krishna. To attain Lord Krishna I surrender to Sri Radha."

These verses describe the liberated souls and their relationship with Lord Krishna. In Srimad Bhagavatam (1.3.28) it is said:

"All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead."*

"Lord Krishna is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms."

Vrajanatha: Lord Krishna has an average-sized form. How can He be present everywhere? If we accept that Lord Krishna has a form, we must also accept that His form can only stay in one place at time. Now He must fall under the control of the material modes. No longer can He be supremely independent. How call all these defects be removed from Lord Krishna?

Babaji: Baba, you are a conditioned soul trapped in the material world of maya. That is why you have all these doubts. As long as it is bound by the ropes of maya, your intelligence will never be able to touch the transcendental reality. When it tries to understand the pure spiritual reality, it will assume that spirit has qualities and forms just like those of matter. When it does this, the intelligence becomes worried that it has followed the wrong path. Then the intelligence begins to imagine that the Supreme Spirit has no form and no qualities. In this way the intelligence becomes cheated and cannot understand the truth about the Supreme Spirit. In truth the defects you think might affect the ordinary sized form of Lord Krishna do not have any bearing on His true spiritual form. The idea that the Supreme Spirit is "formless", "unchanging", and "inactive" are ideas obtained by looking for the exact opposites of what appears in the material world. These are also qualities of a certain kind. Qualities of another kind are Lord Krishna's handsome form, His face blossoming with happiness, His lotus eyes, His lotus feet, which give peacefulness to the devotees, and all His graceful limbs perfect for enjoying transcendental pastimes. This pure spiritual form of Lord Krishna is one feature of the Lord. When these two features, the personal and impersonal, are considered, it is seen that the average-sized form of Lord Krishna is the most handsome and pleasing. This is described in the following words of Sri Narada-pancaratra:

"Lord Krishna is supremely independent. His form and qualities are free of any possible flaw. His body is not like the bodies made of matter. His hands, feet, face, belly, and all the other parts of His body are all made of transcendental bliss and nothing else. Lord Krishna is not different from His body. He does not reside in a material body different from Himself, as the conditioned souls in the material world do. He and His body are one."

Lord Krishna's form is eternal and full of knowledge and bliss. His qualities are not material. Nothing about Him is material in even the slightest degree. He is not limited by material time and space. His form is fully present in every place for all time. He is one. His form has all knowledge. The material world is so large it cannot be measured by the conditioned souls. It is natural that a form of average size could never be present everywhere in the material world. However, in the spiritual world all qualities have limitless power. Therefore the average-sized form of Lord Krishna can be present everywhere. That is actually one of its natural qualities. In the material world an average-sized form cannot be all-pervading. However, the supremely handsome spiritual form of Lord Krishna is certainly all-pervading. The extraordinary qualities of that form are very different from the qualities of material forms. That spiritual form is very glorious. Can anyone be more glorious than the all-pervading Supreme Spirit? In the material world everything is limited by time and space. What is the glory of a form that is free from the limits of time and present everywhere? Lord Krishna's transcendental abode of Vraja is described in the Chandogya Upanisad, which calls it "Brahma-pura". That abode is perfectly spiritual. It has all spiritual wonders. Its activities are all spiritual. Its places are spiritual. Its land and water are spiritual. Its rivers and trees are spiritual. Its sky is spiritual. Its sun, moon, and stars are all spiritual. They have not the slightest drop of any material flaw. Rather they filled with spiritual bliss. O baba, the Nabadwip-Mayapura where you are sitting now is that same spiritual world. However, because you are trapped in Maya's net you cannot reach out and touch it. When you attain the mercy of a great saintly person you will see that everything in this place is spiritual. Then you will be living in the spiritual world of Vraja. When did you get the idea that the average-sized form of Lord Krishna could have any flaws? The glory of Lord Krishna's average-sized spiritual form is far beyond what your material intelligence can understand. This has happened because in the past you committed many impious deeds.

Vrajanatha: O saintly babaji, Sri Sri Radha-Krishna's forms, beauty, features, pastimes, companions, homes, forest-groves, and all else of Them are purely spiritual. A wise man will not doubt that. However, in what times and places do They manifest Their forms, abodes, and pastimes?

Babaji: Sri Krishna is the master of all potencies. He can make any possible thing possible. There is nothing surprising in this. He is playful and enjoys transcendental pastimes. Whatever He wishes is at once accomplished. He has all powers. If He wishes, He can bring His transcendental form and abode to the material world. There is no doubt of that.

Vrajanatha: The doubt is this. By His own will Lord Krishna appears in the material world. However, the people who see Him tend to think that His "transcendental abode" is a material place like other material places, His "transcendental form" is a material form like the forms of ordinary human beings, and His "transcendental pastimes in Vraja" are ordinary material activities. Why do they see like that? If it is true that Lord Krishna has mercifully appeared within the material world, why do not all people see that His form is spiritual?

Babaji: One of Lord Krishna's limitless transcendental qualities is His mercy to His devotees. Employing His hladini shakti, He gives His devotees the power to see that everything about Him is spiritual. To His devotees He reveals everything about His transcendental pastimes. However, the non-devotees' eyes, ears and other senses, which are contaminated by many offenses, cannot see any difference between the pastimes of the Lord and ordinary historical events of human existence.

Vrajanatha: Did not Sri Krishna descend to this material world to show mercy to the people in general?

Babaji: His descent to this world brings all auspiciousness. When He descends to this world and manifests His transcendental pastimes, the devotees can see that His form and pastimes are purely spiritual. The non-devotees surely see them as material. Still, merely by seeing them, the non-devotees gain great spiritual merit. When this spiritual merit accumulates and becomes very great they become able to have faith in pure devotional service. Therefore the Lord's descent to this world brings a great benefit to the conditioned souls.

Vrajanatha: Why are Lord Krishna's pastimes not clearly described in every page of the Vedas?

Babaji: On every page the Vedas again and again sing the glories of Lord Krishna's pastimes. In some places they are described directly and in other places they are only hinted at. When the words of the texts directly refer to Lord Krishna, the description is direct. An example of that is the following words of the Chandogya Upanisad:

"To attain Sri Radha I take shelter of Lord Krishna. To attain Lord Krishna I take shelter of Sri Radha."

In these words and the words that follow it in the Chandogya Upanisad, the liberated souls and their service to Lord Krishna in the different rasas is clearly described. When the words only hint at the description of Lord Krishna, the description is indirect. In the conversations of Yajnavalkya, Gargi and Maitreyi (in the Brhad-aranyaka Upanisad), the description of Lord Krishna is at first indirect, and then at the end direct. In some places the Vedas have described Lord Krishna's eternal pastimes directly, and in other places, chanting the glories of the impersonal Brahman and the Supersoul, the Vedas have described Lord Krishna only indirectly. In truth, the Vedas have taken a vow to chant the glories of Lord Krishna.

Vrajanatha: O saintly babaji, Lord Krishna is the Supreme Truth. Of this there is no doubt. However, what is the status of Brahma, Shiva, Indra, Surya, Ganesa, and the other demigods worshipped in this world? Please tell me. Many brahmanas say that Shiva is the Supreme Truth and no one is higher than Him. I was born in the family of such a brahmana, and I have heard and repeated this idea since childhood. What is the truth of this? Please tell me.

Babaji: Now I will describe to you the relative merits of the ordinary living entities, the demigods and demigoddesses worshipped in this world, and the Supreme Personality of Godhead. Please listen. I will now repeat to you a list of some of Lord Krishna's transcendental qualities. They are described in these words of a great philosopher (Srila Rupa Gosvami's Sri Bhakti-rasamrta-sindhu:

"Krishna, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.*

"Krishna is the linguist of all wonderful languages. He is a truthful and very pleasing speaker. He is expert in speaking and He is very wise, learned, scholar and a genius.*

"Krishna is very expert in artistic enjoyment. He is highly cunning, expert, grateful and firmly determined in His vows. He knows how to deal according to time, person and country, and He sees through the scriptures and authoritative books. He is very clean and self-controlled.*

"Lord Krishna is steady, His senses are controlled, and He is forgiving, grave, and calm. He is also equal to all. Moreover, He is magnanimous, religious, chivalrous, and kind. He is always respectful to respectable people.*

"Krishna is very simple and liberal, He is humble and bashful and He is the protector of the surrendered soul. He is very happy, and He is always the well-wisher of His devotee. He is auspicious and He is submissive to love.*

"Krishna is very influential and famous, and He is the object of attachment for everyone. He is the shelter of the good and the virtuous. He is attractive to the minds of women, and He is worshipped by everyone. He is very, very rich.*

"Krishna is the Supreme, and He is always glorified as the Supreme Lord and controller. Thus all the previously mentioned transcendental qualities are in Him. The fifty qualities of the Supreme Personality of Godhead above mentioned are as deep as the ocean. In other words, they are difficult to comprehend.*

"These qualities are sometimes very minutely exhibited in living beings, but they are fully manifest in the Supreme Personality of Godhead.*

"Apart from these fifty qualities, there are five other qualities found in the Supreme Personality of Godhead that are partially present in demigods like Shiva.*

"These qualities are: 1. the Lord is always situated in His original position, 2. He is omniscient, 3. He is always fresh and youthful, 4. He is the concentrated form of eternity, knowledge and bliss, and 5. He is the possessor of all mystic perfection. These are another five qualities, which exist in the Vaikuntha planets in Narayana, the Lord of Laksmi. These qualities are present in Krishna, but are not present in demigods like Lord Shiva or in other living entities. These are: 1. inconceivable supreme power, 2. generating innumerable universes from the body, 3. being the original source of all incarnations, 4. bestowing salvation upon enemies killed and 5. the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in Narayana, the dominating Deity of the Vaikuntha planets, they are even more wonderfully present in Krishna.*

"Apart from these sixty transcendental qualities, Krishna has an additional four qualities, which are not manifest even in the personality of Narayana. These are: 1. Krishna is like an ocean filled with eaves of pastimes that evoke wonder within everyone in the three worlds. 2. In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequalled love for Him. 3. He attracts the minds of all three worlds by the melodious vibration of His flute. 4. His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. Thus the Supreme Personality of Godhead astonishes all living entities, both moving and non moving, within the three worlds. He is so beautiful that He is called Krishna.*

"Above Narayana, Krishna has four specific transcendental qualities - His wonderful pastimes, an abundance of wonderful associates who are very dear to Him (like the gopis), His wonderful beauty and the wonderful vibration of His flute. Lord Krishna is more exalted than ordinary living beings and demigods like Lord Shiva. He is even more exalted than His own personal expansion Narayana."*

These sixty-four opulences are fully, eternally and splendidly manifest in Lord Krishna, whose pure spiritual form is eternal and full of knowledge and bliss. The last four opulences are present only in the form of Lord Krishna. They are not present in even the Lord's pastime incarnations. Now that these four qualities are excluded, the remaining sixty qualities are fully and splendidly manifest in Lord Narayana, who is the master of the spiritual sky, and whose form is perfectly spiritual. When the next five opulences are excluded, the remaining fifty-five opulences are present in Lord Shiva and other exalted demigods. Drops of the remaining fifty opulences may be seen in the individual spirit souls. Shiva, Brahma, Surya, Ganesa, and Indra are partial expansions of the Lord. Given jurisdiction to rule over certain affairs of the Lord's opulences. Still, they are individual souls, servants of the Supreme Lord. By their mercy many people attained pure devotional service. They are rulers over the conditioned souls, and that is why they are objects of worship in the material world. The worship of them gradually leads to worship of the Supreme Lord. If they give to certain souls the gift of pure devotional service to Lord Krishna, those souls consider them spiritual masters and worship them eternally. Lord Shiva, who is filled with devotion to the Supreme Personality of Godhead, is considered non-different from the Supreme Lord Himself. That is why people addicted to the ideas of impersonalism take shelter of Him and consider Him the highest form of the Supreme.

When he thought of what he heard the previous night from the elderly babaji, Vrajanatha became filled with bliss. He thought, "Ah! The teachings of Lord Gauranga are wonderful! When I hear them my heart becomes filled with nectar. When I hear them from the saintly babaji's mouth, my thirst to hear them increases more and more. No part of them seems illogical. They seem to be supported by the scriptures. I cannot understand why the brahmanas criticise them. I think they criticise because they are impersonalists. Thinking in this way, Vrajanatha came to Raghunatha dasa Babaji's cottage. Seeing the saintly babaji, Vrajanatha offered dandavat obeisances. The saintly babaji happily embraced him and made him sit down next to him. With an earnest heart he said, "O master, I wish to hear the third verse of the Dasa-mula. Please kindly recite it. The hairs of his body upright with spiritual happiness, the saintly babaji recited:
"Glory to the Supreme Personality of Godhead, who is never touched by material changes. He is not different from His spiritual potency. He is situated in His own transcendental glory. From Him are manifested His spiritual potency by which all His desires are fulfilled, His potency of the individual spirit souls, and His potency of inanimate matter."
Vrajanatha: The brahmanas say that when the Supreme is the impersonal Brahman He has no potency. It is only when He appears as the Supreme Controller that He has potencies. What do the Vedas teach about this?
Babaji: In every feature of the Lord His potencies are manifested. The Vedas (Svetasvatara Upanisad 6.8) declare:
"He does not possess bodily form like that of an ordinary living entity. There is no differences between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the function of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence."*
The Lord's iccha-shakti, the potency that fulfils all His desires, is described in these words (Svetasvatara Upanisad 1.3):
"Rapt in meditation, the sages then saw the mysterious potency and transcendental qualities of the Supreme Personality of Godhead, the first cause, who alone dominates the secondary causes, from time to the individual living entity."
The Lord's jiva-shakti, the potency that is the individual spirit souls, described in these words (Svetasvatara Upanisad 4.5):
"An unborn man enjoys an unborn red, white and black woman who bears many children like herself. Another unborn man first enjoys and then forsakes her."
(Translator's Note: The unborn woman is the material nature. The colours red, white and black are the modes of passion, goodness and ignorance. The many children are the ingredients of the material universes. The first unborn man is the conditioned soul. The second unborn man is the soul who, after trying to enjoy matter, finally renounces the world and attains liberation).
The Lord's maya-shakti, the potency that is the material world, is described in these words (Svetasvatara Upanisad 4.9):
"The Vedas describe a bewildering variety of hymns, prayers, sacrifices, rituals, vows, austerities, history and predictions of the future. Simply by studying the Vedas, it is very difficult for the conditioned soul, illusioned by maya and trapped in the material world, to understand the Supreme Personality of Godhead, the controller of the illusory potency and the creator of the material universes."*
The words 'parasya shaktih' (in Svetasvatara Upanisad 6.8) indicate that of all the Lord's potencies one is the most important. The Vedas never say that the Supreme has a feature without potencies. When He has qualities, He is the Supreme Personality of Godhead. When He has no qualities, He is the impersonal Brahman. It is the Lord's most important potency that manifests His feature as impersonal Brahman. In this way it is seen that the impersonal Brahman does indeed have a potency. That most important potency has been described in the Vedas in many places, where it is called by many names, such as 'para shakti', 'svarupa-shakti', and 'cit-shakti'. The impersonalists imagine that the impersonal Brahman has no potencies. The truth is that the impersonal Brahman is beyond the understanding of the impersonalists. The Vedas affirm that the Supreme has two features, one with qualities and the other without qualities. That the impersonal feature of the Lord has potencies is explained in these words of the Vedas said (Svetasvatara Upanisad 4.1):
"Although he has no qualities, by His potencies the Supreme created the great variety of the material world."
That the personal feature of the Lord has potencies is explained in these words of the Vedas (Svetasvatara Upanisad 3.1):
"Employing His potencies, the Supreme Person created the material world."
In this way you can see that the Supreme is never bereft of His potencies. The self-manifest Supreme Lord is always accompanied by them. The self-manifest Lord who is the master of three eternal potencies is described in this mantra of the Vedas (Svetasvatara Upanisad 6.16):
"The Supreme Lord, the creator of this cosmic manifestation, knows every nook and corner of this creation. Although He is the cause of creation, there is no cause for His appearance. He is fully aware of everything. He is the Supersoul, the master of all transcendental qualities, and He is the master of this cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage."*
The three potencies of the Lord are described in this verse. Here the word 'pradhana' refers to the Lord's maya-shakti, the word 'ksetrajna' refers to the potency of the individual spirit souls, and the word 'ksetrajna-pati' refers to the Lord's spiritual potency. The idea that when the Supreme manifests His impersonal feature He has no potencies, and when He manifests His personal feature He has potencies is an idea created in the fertile workshop of the impersonalists' imaginations. In truth the Lord is always the master of all potencies. When the Lord is situated in His own glory, and when His original, natural condition is manifest, in other words, when He is manifested as the Supreme Person, He is always accompanied by His potencies. Thus His desires are always fulfilled.
Vrajanatha: If He is always accompanied by His potencies, and if everything is done by His potencies, then How is He independent, and how is it that His desires are always fulfilled?
Babaji: In the scriptures it is said:
"The potencies and the master of potencies are not different."
The potencies thus do whatever the master of potencies desires. The duty of the maya-shakti is to manifest the material universe. The duty of the jiva-shakti is to manifest the many individual spirit souls. The duty of the cit-shakti is to manifest the spiritual world. After assigning these different duties to the cit-shakti, jiva-shakti and maya-shakti, the Supreme Lord steps back, untouched and unchanged. If these actions are performed because of His desire, how can He remain aloof and unconcerned? If He desires that certain things be done, he will certainly be affected by the result.
Vrajanatha: When the scriptures say the Lord is not affected, the meaning is that the Lord never undergoes any material changes. His material potency is a reflection of His internal, spiritual potency. Whatever the material potency maya does may be real, but it does not exist eternally. The changes that maya produces do not last eternally. Whatever changes the Lord may manifest in His desires of in His pastimes are all manifested by His spiritual potency, cit-shakti. These changes are manifestations of His spiritual love, and therefore they are free of any fault or impurity. They are included within spiritual knowledge. Although it is by His wish that the maya-shakti creates the material world, the Supreme Lord remains perfectly spiritual in His nature. In the great varieties created by His spiritual potency, cit-shakti, there is no touch of matter, or maya. When they hear the descriptions of the great variety manifested by the Lord's spiritual potency, ordinary people, whose intelligence cannot conceive of anything beyond matter, assume that those descriptions must be descriptions of material things. Thus they are like people who, suffering from jaundice, see everything is yellow, or they are like people who, standing in the shadow of a cloud cannot see the sun. The root meanings is this: The material potency is a reflection of the spiritual potency. Therefore the variety manifested in the material world is a reflection of the variety manifested in the spiritual world. To one who looks superficially they seem to be the same. However, the truth is that they are exact opposites. A mirror's reflection of a man's body seems just like the original body. However, the position of all the various limbs is inverted in the reflection. In the reflection the right hand is on the left and the left hand is on the right. Therefore, material eyes see the varieties of the spiritual and material worlds to be the same, although to spiritual eyes see that they are indeed opposites. Actually the material variety is a perverted reflection of the spiritual variety. Superficially they seem the same, but in truth they are different. Free from material changes, and His every desire at once fulfilled, the Supreme Personality of Godhead controls the material potency, maya and gives her various tasks to fulfil.
Babaji: Which of Lord Krishna's potencies is Sri Radhika?
Vrajanatha: Lord Krishna is the master of potencies in His perfect, original form. Srimati Radhika is the potency in its perfect, original form. Srimati Radhika is the original manifestation of the Lord's internal, spiritual potency. As musk is not different from its fragrance, and as fire is not different from its power to burn, so Radha and Krishna, who enjoy the nectar of transcendental pastimes together, are eternally different and not different from each other. From the internal potency, Sri Radha, are manifested the three potencies 'cit-shakti' (spirit), 'jiva-shakti' (the individual souls), and 'maya-shakti' (matter). These three are seen to be three different kinds of kriya-shakti (potency of action). The cit-shakti is also called 'antaranga-shakti', and the jiva shakti is also called 'tatastha-shakti'. The maya-shakti is also called 'bahiranga-shakti'. Although it is one, the Lord's internal potency assumes these three forms in order to act in these different ways. All the eternal opulences of the internal potency are fully manifested in the cit-shakti. An atomic fragment of each of these opulences is present in the jiva-shakti, and a perverted reflection of them is present in the maya-shakti. The internal potency is also manifested in three other ways. These three manifestations are called: 1. hladini, 2. sandhini, and 3. samvit. They are described in these words of the Dasa-mula:
"Glory to Lord Sri Krishna, who enjoys nectar pastimes in Vraja, who plays in a nectar ocean of transcendental mellows, who enjoys the feelings of ecstatic love brought by the Hladini-shakti, who tastes the nectar of the confidential love brought by the samvit-shakti, and who resides in the pure transcendental abode created by the sandhini-shakti."
Thus the Lord's internal potency manifests three features: 1. hladini, 2. sandhini and 3. samvit. The hladini-shakti which in its complete form is Sri Radha, the daughter of Vrsabhanu, brings transcendental bliss to Lord Krishna. The form of the highest ecstatic love (maha-bhava), is the very dear and pleasing to Lord Krishna. She expands into many other forms. She expands as the eight principal gopis (asta-sakhi), the dear gopis (priya-sakhi), the gopis speaking joking words (narma-sakhi), the gopis more dear than life (prana-sakhi), and the most dear gopis (parama-prestha-sakhi). These four kinds of gopis are manifested for different kinds of devotional service. These gopis are eternally-perfect souls who reside in the spiritual world of Vraja. The samvit-shakti manifests the different relationships of the people of Vraja. The sandhini-shakti manifests the land, water, villages, forests, hills like Govardhana Hill, pastime-places of Sri Krishna, Sri Radha, Their gopa and gopi friends, Their servants, the cows, and all the other residents of Vraja, their spiritual forms, and the paraphernalia used in their pastimes. Pushed by the feelings of ecstatic love brought by the hladini-shakti, Lord Krishna is always filled with transcendental bliss. The activities of love are brought by the samvit-shakti, activities like Lord Krishna attracting the gopis by playing on the flute, His herding the cows, and His rasa-dance pastimes. To perform all these activities, Lord Krishna takes shelter of His samvit-shakti. Always swimming in the nectar of transcendental mellows, Lord Krishna enjoys pastimes in the land of Vraja, a land manifested by the sandhini-shakti. Of all spiritual abodes, the land of Vraja is the best.
Vrajanatha: You have said that the internal potency is manifested as the hladini, samvit and sandhini potencies. A tiny fragment of the internal potency is the jiva-shakti and a perverted reflection of the internal potency is the maya-shakti. Please tell me how the hladini, samvit and sandhini potencies work in the jiva-shakti and maya-shakti.
Babaji: In the jiva-shakti, which is an atomic fragment of the internal potency, a fragmental part of these three potencies is present. There the hladini-shakti is manifested as the eternal bliss of the impersonal Brahman, the samvit-shakti is manifested as the individual soul's awareness of impersonal Brahman, and the sandhini-shakti is manifested as the atomic spiritual forms of the spirit souls. You wished to know about the individual spirit souls. That is how you should understand them. In the maya-shakti, the hladini-shakti is manifested as material happiness, the samvit-shakti is manifested as material knowledge, and the sandhini-shakti is manifested as the fourteen material worlds and the external material bodies of the conditioned souls.
Vrajanatha: If their activities are so easily explained, why are the Lord's potencies called 'inconceivable'?
Babaji: When they are considered one by one, each feature is easily understood. However, when all the features are considered together, they are beyond understanding. In the material world mutually contradictory qualities do not exist together in the same place, for they would negate each other. It is the inconceivable nature of Lord Krishna's potency that in the spiritual world all mutually contradictory qualities exist happily together and the result is very beautiful and pleasing. In Lord Krishna the qualities of having a form and being formless, being all-pervading and having a form present in one place only, being active and inactive, being unborn and being the son of Nanda, being the all-worshipable Supreme Lord and being a gopa boy, being all-knowing and having the limited knowledge possessed by a human being, having qualities and having no qualities, being beyond conception and being sweet like nectar, being limited and unlimited, being far away and very near, being completely aloof and also being afraid of the gopis' jealous anger are simultaneously present. These numberless other mutually contradictory qualities happily stay together in Lord Krishna's transcendental form, in Sri Krishna's transcendental abode, and in Sri Krishna's transcendental pastimes. That these mutually contradictory qualities help Lord Krishna's pastimes, making them more beautiful and pleasing is beyond human conception. Therefore it is said that the Lord's potencies are inconceivable.
Vrajanatha: Is this idea supported by the Vedas?
Babaji: This is accepted everywhere in the Vedas. In the Svetasvatara Upanisad (3.19) it is said:
"Learned transcendentalists explain that God is the greatest, the original person. He has no material hands, but He can take anything. He has no material legs, but He can travel faster than anyone. He has no material eyes, but He sees everything. He has no material ears, but He hears everything. He knows everything, but no one knows Him."*
In the Isa Upanisad (mantras 5 and 8) it is said:
"The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, but yet He is outside of everything."*
"Such a person must factually know the greatest of all, who is unembodied, omniscient, beyond reproach, without veins, pure, and uncontaminated, the self-sufficient philosopher, who has been fulfilling everyone's desires since time immemorial."*
Vrajanatha: Is it written in the Vedas that by His own will the Supreme Lord sometimes descends to the material world?
Babaji: Yes. In many places. In the Kena Upanisad, in a conversation of Shiva and Uma, it is said that Indra and the demigods became very proud because they had conquered the demons. As the demigods were telling each other how wonderful they were, the Supreme Lord assumed a wonderful form and appeared among them, asked them why they were so proud, and gave them a single blade of grass to burn up with their own power. In this way the Supreme Personality of Godhead, who has wonderful powers, manifested His form among the demigods. An example of a mantra from that passage is (Kena Upanisad 3.6):
"Placing a blade of grass before him, the Supreme Lord said: 'Burn this.' With all his power, Agni attacked the blade of grass, but could not burn it. Returning to the demigods, Agni said: 'I do not know who this yaksa is'."
The hidden meaning of this passage is that the Supreme Lord is a person with an inconceivably handsome form, and who His own will he descends to the material world and enjoys pastimes with the individual spirit souls.
Vrajanatha: It is said that the Supreme Lord is an ocean of the nectar of transcendental mellows, where is this said in the Vedas?
Babaji: In Taittiriya Upanisad (2.1) it is clearly said:
"The Supreme Personality of Godhead is the reservoir of transcendental mellows. When one understands the Supreme Personality of Godhead, the reservoir of pleasure, Krishna, he actually becomes transcendentally blissful.* Who could breathe without the Lord giving breath? Who could be happy without the Lord giving happiness. It is He who gives transcendental bliss."
Vrajanatha: If He has a form of the nectar of bliss, why can the people of the material world not see Him?
Babaji: The individual souls imprisoned in the material world are of two kinds. One faces Krishna and the other turns his back on Krishna. The soul that turns away from Krishna cannot see Krishna's handsomeness. Instead he gazes on material sense objects and fixes his mind in thinking of material sense objects. The soul that turns toward Krishna turns away from the material world of maya. He is able to see the form of Lord Krishna. In that Katha Upanisad (2.1.1) it is said:
"A person eager for material pleasures cannot see the Supreme Personality of Godhead within his heart. Only a wise man who turns from the world of matter can see the Lord within his heart."
Vrajanatha: The Vedas say that the Supreme Personality of Godhead is 'raso vai sah' (the reservoir of spiritual nectar). How do the Vedas describe the Lord's nectar spiritual form?
Babaji: In the Gopala-tapani Upanisad (1.10) it is said:
"The Supreme Personality of Godhead is a cowherd boy. His eyes are handsome lotus flowers, His complexion a dark monsoon cloud, and His garments lightning. He has two arms. He is rich in transcendental knowledge. He wears a garland of forest flowers."
Vrajanatha: From this I can understand that the form of Lord Krishna is the eternal spiritual form of the Lord in the spiritual world. He is the form of spiritual nectar, He is the shelter of all. He is not attained by impersonal speculation or any other non-devotional means. They who follow the path of astanga-yoga search after the Supersoul, who is His plenary portion. The impersonal Brahman is the effulgence of His transcendental body. He is endowed with all spiritual qualities. He is the highest object of worship in the world. He is not easy to see. He is beyond conception. What method may a human being adopt to understand Him? The brahmanas cannot understand Him and neither can the candalas understand Him. What method should one adopt to understand Him? It is very difficult to know how to please Him.
Babaji: In the Katha Upanisad (2.2.13) it is said:
"Only saintly persons who can see, within and without, the same Supreme Lord, can actually attain to perfect and eternal peace."*
Vrajanatha: They who can see the Supreme Lord within their hearts attain eternal peace. However, what method should one adopt to see the Lord in this way? That's what I would like to see. That's what I don't understand.
Babaji: In the Katha Upanisad (1.2.23) it is also said:
"The Supreme Lord is not attained by expert explanations, by vast intelligence, nor even by much hearing. He is attained only by one who He Himself chooses. To such a person He manifests His own form."*
In Srimad Bhagavatam (10.14.28) it is said:
"My Lord, if one is favoured by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years."*
O baba, our Lord is very merciful. The Lord of our hearts is Sri Krishna. Simply by studying and understanding the scriptures one does not attain Him. Simply by being very intelligent or studying from many teachers one does not attain Him. Only to one who says, "Krishna is my Lord," does Lord Krishna mercifully reveal His eternal spiritual form of knowledge and bliss. Think about this and you will easily understand it.
Vrajanatha: Is anything written in the Vedas about Lord Krishna's spiritual abode?
Babaji: It is described in many places. In some places it is called 'para-vyoma' (the spiritual sky), in other places 'samvyoma' (the great sky), in other places 'brahma-gopala-puri' (the city of Lord Gopala), and in other places 'gokula' (the world of the surabhi cows). It is described in these words of the Svetasvatara Upanisad (4.8):
"In the eternal spiritual sky the demigods and the Vedic hymns serve the Supreme Personality of Godhead. What will he who does not know Him do with the Vedic hymns? They who know Him have attained the goal of life."
In the Mundaka Upanisad (2.2.1) it is said:
"The Supreme Personality of Godhead stays in the effulgent spiritual world."
In the Purusa-bodhini-sruti it is said:
"In the spiritual world named Gokula, in the circle of Mathura, the Supreme Personality of Godhead stays, with Radha and Candravali at His sides."
In the Gopala-tapani Upanisad it is said:
"In the spiritual sky is the city of Lord Gopala."
Vrajanatha: Tantrika brahmanas say that the potency of Lord Shiva is the 'adya shakti' (original potency). Why do they say that?
Babaji: The potency of Lord Shiva is the maya-shakti. From maya the three material modes: goodness, passion and ignorance are manifested. The brahmanas are in the mode of goodness. They purely worship Goddess Maya, who is the origin of material goodness. They who are in the mode of passion worship Goddess Maya as the mother of the mode of passion. They who have taken shelter of the mode of ignorance worship Maya as Goddess Vidya, the controller of the mode of blinding darkness. In truth, Maya is a transformation of the potency of the Supreme Personality of Godhead. Maya is not a separate potency. Maya is a shadow or a reflection of the Supreme Lord's original spiritual potency. Maya imprisons the conditioned souls and she also sets them free. Persons averse to Lord Krishna she imprisons in the material world and punishes. Persons who are favourably inclined to Lord Krishna she places in the mode of goodness and gives knowledge of Lord Krishna. Persons shackled and imprisoned by Maya cannot see that Maya herself is a reflection of the Supreme Lord's original potency. It is these persons who claim that Maya is the 'adya shakti' (original potency). A person bewildered by Maya may reach the right conclusion if he has performed many pious deeds. One who has not performed pious deeds will not.
Vrajanatha: Among the servants of Lord Krishna in Gokula is mentioned someone named "Durga-devi". Who is that "Durga"?
Babaji: She is Yogamaya. She is the seed that grows into the changed forms accepted by the cit-shakti (spiritual potency). She stays in the spiritual world, and there she is considered identical with the Lord's internal potency. It is by her power that the Lord's spiritual potency is reflected as the material potency maya. The Durga of the material world is a maidservant of her, Yogamaya, who is the Durga of the spiritual world. This spiritual Durga assists in Lord Krishna's spiritual pastimes. Manifested as Yogamaya, in the spiritual world she makes the nectar of Lord Krishna's pastimes by convincing the gopis that they are married to others and Krishna is their paramour (parakiya-bhava). She also arranges for the Lord's rasa-lila pastimes. This is described in these words of Srimad Bhagavatam (10.29.10):
"Taking shelter of His Yogamaya potency, Lord Krishna enjoyed the rasa dance."
The meaning of these statements is this: Among the many spiritual pastimes arranged by the Lord's internal potency are some activities that seem to be situated in ignorance, although in truth they are not situated in ignorance at all. When these activities that superficially appear to be situated in ignorance are useful to make the nectar of Lord Krishna's pastimes sweeter, Yogamaya arranges that they are manifested. In this way the nectar of the Lord's pastime is understood.
Vrajanatha: I wish to understand something about the spiritual abode (dham) of the Lord. Please be kind and explain this to me: Why do the Vaishnavas use the word 'sridham' in relation to Nabadwip?
Babaji: Sri Nabadwip-dham and Sri Vrindavan-dham are not different. This Mayapura is the highest spiritual abode. Sri Mayapura is to Nabadwip what Sri Gokula is to Vraja. Mayapura is the holiest place in Nabadwip. In Srimad Bhagavatam (7.9.38) it is said:
"O Lord, in the age of Kali, however, You do not assert Yourself.* In that age Your incarnation is hidden."
As the Supreme Lord's incarnation is hidden in the Kali-yuga, so the Supreme Lord's abode, Sri Nabadwip, is also hidden. In the age of Kali there is no holy place like Sri Nabadwip. A person who understands the spiritual nature of Sri Nabadwip has become qualified to reside in the spiritual world of Vraja. Material eyes see Vraja and Nabadwip as material places made of the five material elements. Only persons who have become fortunate to have their spiritual eyes opened are able to see the truth of these holy abodes.
Vrajanatha: I wish to know the truth about Sri Nabadwip-dham.
Babaji: "Goloka", "Vrindavan", and "Svetadvipa" are the names of the innermost places in the spiritual world. In Goloka the Lord's svakiya pastimes are manifested, in Vrindavan the parakiya pastimes are manifested, and in Svetadvipa other pastimes are manifested. Gokula, Vrindavan, and Svetadvipa are not different in nature. Sri Nabadwip is therefore not different from Svetadvipa and Vrindavan. The residents of Sri Nabadwip are most fortunate - They are the eternal associates of Lord Gauranga. It is because in past lives they performed many pious deeds that now they are able to reside in Sri Nabadwip. The transcendental mellows (rasa) that were not exhibited openly during Sri Vrindavan-lila have been revealed in the pastimes of Sri Gauranga after his advent in Sri Nabadwip Dham. When a person becomes qualified, he is able to taste the sweetness of those mellows.
Vrajanatha: What is the size of Nabadwip-dham?
Babaji: The circumference of Sri Nabadwip is sixteen krosas (32 miles). The holy abode of Nabadwip is an eight-petal lotus flower. Eight of the dvipas form the eight petals, and the island in the middle is the whorl of the lotus. The eight islands that are petals of the lotus are: Simantadvipa, Godrumadvipa, Madhyadvipa, Koladvipa, Rtudvipa, Jahnudvipa, Modadrumadvipa and Rudradvipa. The whorl in the middle of the lotus is Antardvipa. In the middle of Antardvipa is Sri Mayapura. A soul who performs sadhana-bhakti (devotional service in practice) in Nabadwip-dham, or especially in Sri Mayapura, quickly attains the perfection of prema (pure love of God). In the centre of Sri Nabadwip is the very holy place of Sri Jaganatha Misra's home. The most fortunate devotees are able to see Lord Gaurangadeva enjoying His eternal pastimes in this holy place.
Vrajanatha: Does the Lord's internal potency arrange for Lord Gaurangadeva's pastimes?
Babaji: As Sri Krishna's pastimes are arranged by the internal potency, so Lord Gauranga's pastimes are arranged in the same way. There is not the slightest difference between Lord Krishna and Lord Gauranga. In his notebook, Sri Svarupa Damodara Gosvami explains (Sri Chaitanya-charitamrta Adi 1.5):
"The loving affairs of Sri Radha and Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krishna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krishna Chaitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krishna Himself."*
Sri Krishna and Sri Chaitanya are both manifested eternally. No one has the power to say which of Them came first and which second. It cannot be said that Sri Chaitanya was manifested first and Sri Sri Radha-Krishna were manifested second. Neither can it be said that Sri Sri Radha-Krishna were manifested first and Lord Chaitanya was manifested second. The truth is that Sri Chaitanya and Sri Sri Radha-Krishna both exist eternally. All the pastimes of the Supreme are eternal. A person who thinks the pastimes of one is more important and the pastimes of the other is less important, does not understand the truth. He does not understand the nectar of the pastimes of the Supreme.
Vrajanatha: If Sri Gauranga is the original form of the Supreme Personality of Godhead, then how should one worship Him?
Babaji: As one worships Lord Krishna by chanting the names and mantras of Lord Krishna, so one should worship Lord Gaura by chanting the names and mantras of Lord Gauranga. One may worship Lord Gaura by chanting Krishna-mantras, or for that matter one may worship Lord Krishna by chanting Gaura-mantras. They are all the same. Anyone who thinks Lord Krishna and Lord Gaura are different is a fool. He is a servant of Kali-yuga.
Vrajanatha: If Lord Chaitanya is the hidden (channa) incarnation described in the Seventh Canto of Srimad Bhagavatam, how are there any mantras to worship Him?
Babaji: The Tantras that openly give mantras for worshipping the openly manifested incarnations of the Lord secretly reveal the mantras for worshipping the secret, hidden incarnation of the Lord. People whose intelligence is not crooked can understand the presence of these mantras.
Vrajanatha: How does one worship the Divine Couple, Sri Sri Radha-Krishna, while one is engaged in worshipping Lord Gauranga?
Babaji: There are two ways one may worship the Divine Couple, Sri Sri Radha-Krishna, while one is engaged in worshipping Lord Gauranga. These two ways are: 1. arcana-marga (Deity worship) and 2. bhajana-marga (the practices of devotional service). In the path of arcana-marga one worships Gaura-Visnupriya, and in the path of bhajana-marga one worships Gaura-Gadadhara.
Vrajanatha: Which potency of Lord Gauranga is Sri Visnupriya?
Babaji: Generally the devotees say she is the Lord's Bhu-shakti. But the truth is that she is samvit-shakti accompanied by the essence of the hladini-shakti. This means that she is the Goddess of Devotion, Bhakti-devi, and during Lord Gauranga's advent she comes to help Him preach the glories of the holy name. As the nine islands of Sri Nabadwip-dham embody the nine kinds of devotional service, so Srimati Visnupriya is also the nine kinds of devotional service personified.
Vrajanatha: Can it be said, then, that Sri Visnupriya is the Lord's internal potency?
Babaji: How can there be any doubt? Is not the internal potency (svarupa-shakti) the same as the samvit-shakti accompanied by the essence of the hladini-shakti?
Vrajanatha: O master, soon I will learn the proper way to worship Lord Gaura, but now a question has entered my mind. The cit-shakti, jiva-shakti, and maya-shakti are manifested from the Lord's internal potency (svarupa-shakti), and the hladini-shakti, samvit-shakti, and sandhini-shakti are also manifested from the internal potency. All that is done is apparently done by the Lord's potencies. The spiritual world, spiritual bodies, spiritual relationships, and spiritual pastimes are all manifested by the Lord's potencies. Does Lord Krishna, the master of all these potencies, do anything Himself?
Babaji: That is a difficult question. Are you trying to attack an old man with arrows of logical puzzles? The question is simple, and it has a simple answer. Still, it is hard to find a person qualified to understand the simple answer to this question. I will speak. You please try to understand my words. Lord Krishna's name, forms, qualities, and pastimes are all manifested by His potencies. Still, Krishna's supreme independence and His desires are not manifested by His potencies. They are part of His nature. They are manifested by the Supreme Personality of Godhead alone. Lord Krishna can do anything He wishes. He is the shelter of His potencies. Krishna is the enjoyer. His potencies are enjoyed by Him. Krishna is independent. His potencies are dependent on Him. At every turn the independent Supreme Personality of Godhead is surrounded by His potencies. Still, He remains always perfect and always independent. Although He is always surrounded by His potencies, He is also always their master. When human beings understand the Supreme they must do it through the aid of the Lord's potencies. Therefore it is hard for them to understand that the Supreme Lord is the master of all potencies, and He is actually beyond the influence of His potencies. However, a devotee who has attained love (prema) for the Lord can directly see that the Supreme Lord is the master of all potencies and is beyond their influence. Devotional service (bhakti) is one of the Lord's potencies, and therefore is feminine in nature. Following the Lord's internal potency, the potency of devotional service can bring one to the position where one can directly perceive the masculine nature of Sri Krishna, the independent, self-willed supreme male.
Vrajanatha: If there is a being beyond the influence of the potencies, that being must be the impersonal Brahman described in the Upanisads.
Babaji: The impersonal Brahman described in the Upanisads has no desires. The 'purusa' described in the Upanisads is Lord Krishna, the supreme male. He is filled with desires. These two are different in many ways. Impersonal Brahman has no qualities. Krishna, completely independent of His potencies, has a host of qualities. They are part of His character as the supreme male, the supreme enjoyer, and the supreme independent being. In truth, Krishna and His potencies are not different. The potency that allows us to see Krishna is also Krishna Himself. Why not? Sri Radha is the most exalted potency. She serves Krishna and Krishna also serves Her. They worship each other, and in this way they are different from each other.
Vrajanatha: If the fact that Krishna has desires and enjoyments are proof of His masculine nature, then how is it that Radha has desires and still a feminine nature?
Babaji: Srimati Radha's desires are subordinate to Krishna's desires. She never desires anything or does anything that has no relationship with Krishna. That is Radha's desire. Radha is the purna-shakti (complete potency) or adya-shakti (original potency). Krishna is the supreme male. He is the master and controller of His potency.
At this point in their conversation, Vrajanatha took permission to depart. After offering dandavat obeisances to the saintly babaji, Vrajanatha happily returned to his home in Bilva-puskarini. Seeing that day by day he was changing, his grandmother said that it was time for him to get married. Vrajanatha would not listen to her. Day and night he thought about what the saintly babaji was teaching him. Thinking, "These teachings are very pleasing to my heart. Now I will hear more teachings, teachings sweet like nectar," he happily went to Srivasa's courtyard.

Chapter Fifteen

Nitya-dharma O Sambandhabhidheya Prayojana (Prameyantargata jiva-vicara)

Eternal Religion and Sambandha, Abhidheya and Prayojana (The Individual Spirit Souls)

Babaji: Good. With this question you have made me fortunate. When his auspicious day comes, a soul places this question before all others. When you hear the fifth verse of Dasa-mula and its explanation, doubts will no longer live in your heart.

"As sparks fly from a blazing fire, or rays of light fly from the sun, so the individual spirit souls come from the Supreme Personality of Godhead, Lord Hari. As the sparks and rays of light are at once different and not different from their source, so the individual souls are different and not different from Lord Hari. Lord Hari is the supreme controller. He is the master of the material world. The illusory potency maya is under His control. The individual soul is not like Him. Even when he is liberated, the soul is capable of coming under maya's control."

Vrajanatha: That is a wonderful conclusion! I wish to hear the evidence the Vedas give for it. The words of the Supreme Lord (Bhagavad-gita) are worthy evidence by themselves. However, when they are supported by the words of the Upanisads, they are more easily accepted by the people in general.

Babaji: These truths are revealed in many passages of the Vedas. I will recite one or two of them. Please listen carefully. In the Brhad-aranyaka Upanisad (2.2.20 and 4.3.9) it is said:

"As tiny sparks fly from a fire, so all individual souls have come from the Supreme."

"A person has two places: the spiritual world and the place where the spiritual world meets another world. There is also a third place, a place of dreams. Standing between them, the soul sees on one side the spiritual world and on the other side the place of dreaming."

This passage describes the individual soul's (jiva-shakti), which can reside in either the spiritual or material worlds (tatastha). In the Brhad-aranyaka Upanisad (4.3.18) it is also said:

"As a large fish in a river may go to one shore or the other, so a person may go to one world or another. He may go to a world where he is awake, or may go to a world made of dreams."

Babaji: The place where a river's waters meet with the land of the shore is called the 'tata'. The 'tata' is then the place where water meets the land. What is the nature of this 'tata'? It is like the thinnest of threads that runs along the boundary of land and water. A 'tata' is like the finest of lines, so small that the gross material eyes cannot even see it. In this example the spiritual world is like the water and the material world is like the land. The thin line that separates them is the 'tata'. That boundary place is the abode of the individual spirit souls. The individual spirit souls are like atomic particles of sunlight. The souls can see both the spiritual world and the material world created by Maya. The Lord's spiritual potency, cit-shakti, is limitless, and the Lord's material potency, maya-shakti, is gigantic. Standing between them, the individual spirit soul is very tiny. The individual spirit souls are manifested from the tatastha-shakti of Lord Krishna. Therefore the souls are naturally situated on the boundary (tatastha) of matter and spirit).

Babaji: Standing between them, the soul can see these two worlds. The 'tatastha' nature of the souls refers to the fact that they must be under the control of one of these two potencies. The actual place of the 'tata' (shore) may change. What was once dry land may be covered with water, and what was once covered by water may again become dry land. If he turns his gaze upon Lord Krishna, the soul comes under the shelter of Lord Krishna's spiritual potency. But if he turns away from Krishna and turns his gaze to the material potency, maya, then the soul is caught in maya's trap. That is what is meant by 'the soul's tatastha nature'.

Babaji: No. The spirit souls are completely spiritual. However, because they are atomic in size, the souls are not very strong. That is why maya can dominate them. However, in the soul's nature there is not the slightest scent of maya.

Vrajanatha: I heard from my teacher that when it is surrounded by maya, the impersonal brahman becomes the individual spirit soul. When a small portion of the great sky is surrounded by the walls of a clay pot, it becomes the sky within a pot. In the same when the impersonal Brahman is surrounded by Maya, it becomes the individual soul. What does this mean?

Babaji: That is just impersonalism (mayavada). How can maya have the power to touch the Supreme Brahman? If you say that Brahman has no potency, then how can maya even approach Brahman? The maya potency has no independent power. How can she have any effect on the Brahman? It cannot be said that the great Brahman becomes covered by maya and is then forced to suffer in different ways. That is not possible. If Brahman's spiritual potency is always awake and vigilant, how can the insignificant maya-shakti defeat her and proceed to create the individual souls from Brahman in this way? The Supreme Brahman is limitless and immeasurable. How can the limitless Brahman be broken into smaller souls in the same way the great sky is broken into the little skies within a series of clay pots? The idea that maya can have some effect on the Brahman cannot be accepted. Maya has nothing to do with the creation of the individual spirit souls. Although they are atomic in size, the individual spirit souls are superior to maya.

Vrajanatha: At another time another teacher said that the individual spirit soul is a reflection of Brahman. As the sun is reflected on the water, so the Supreme Brahman, reflected on maya, becomes the individual soul. What does that mean?

Babaji: That is also impersonalism. Brahman has no limit. Something that is unlimited cannot be reflected anywhere. The Vedas do not teach that Brahman is limited. This reflection-theory should be rejected.

Vrajanatha: Another time a dig-vijayi sannyasi said that the individual spirit soul does not really exist. The idea of the individual soul is only an illusion. When the illusion is thrown far away, only the undivided Brahman remains. What does that mean?

Babaji: That is also impersonalism. That idea has no root in the truth. In the Chandogya Upanisad (6.2.1) it is said:

Do these words of the Vedas mean that only Brahman, and nothing else, exists? If nothing but Brahman exists, then from where has this illusion come? Whom does this illusion bewilder? If you say this illusion bewilders Brahman, then you make Brahman a pathetic being. If you say this illusion bewilders something other than Brahman, then you contradict the idea that only Brahman exists.

Vrajanatha: Another time a brahmana pandita of Nabadwip said that only the individual soul exists. In a dream he experiences material happiness and suffering. When he wakes up from the dream, he discovers that he is Brahman. What does this mean?

Babaji: That is also impersonalism. Brahman has a dream and becomes the individual soul? What proof do they have for that? The scriptures give the examples of mistaking the glittering on a seashell's surface for silver and mistaking a rope for a snake, but these examples do not prove the impersonalist idea that Brahman alone exists. These words are only a great network of word-jugglery meant to bewilder the people in general.

Vrajanatha: The individual soul is not created by maya. That I accept. Maya has the power to dominate the individual soul. That I understand. This is my question: Does the spiritual potency (cit-shakti) place the individual soul on the border (tatastha) of matter and spirit?

Babaji: No. The cit-shakti is the full manifestation of Lord Krishna's potency. Whatever she creates is eternally perfect (nitya-siddha). The individual spirit souls are not eternally perfect. By engaging in the activities of devotional service (sadhana) they may become perfect (sadhana-siddha) and thus enjoy spiritual bliss exactly like that enjoyed by the eternally perfect (nitya-siddha) beings. The four kinds of gopi-friends (sakhi) of Srimati Radharani are eternally perfect beings (nitya-siddha). They are manifested from the form of Srimati Radharani, who is the cit-shakti Herself. All the individual spirit souls are manifested from Lord Krishna's jiva-shakti. The cit-shakti is Lord Krishna's complete potency (purna-shakti). The individual souls (jiva-shakti) are counted among Lord Krishna's incomplete potencies (apurna-shakti). From the complete potency complete and perfect things are manifested. From the incomplete potency all the individual souls, who are atomic fragments of consciousness, are manifested. Lord Krishna manifests different kinds of entities according to the different kinds of potencies He employs to create them. When He is manifested in His cit-shakti, He appears as Krishna and as Narayana, the master of Vaikuntha. When He is manifested in the jiva-shakti, He appears as Baladeva, His pastime form (vilasa-murti) in Vraja. When He is manifested in the maya-shakti, He appears as the three forms of Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu. In Vraja He appears in His original form, as Krishna, a form manifested by His complete potency. Appearing as Baladeva, He manifests His sesa-tattva (nature of Lord Sesa). In this way He manifests the eight kinds of services the eternally liberated associates offer to Him. Again in Vaikuntha He appears as Sesa-Sankarsana and manifests the eight kinds of service His eternal associates offer to Lord Narayana. Lord Sankarsana incarnates as Maha-Visnu. He becomes the resting-place of the jiva-shakti and appears as the Supersoul in the hearts of all the individual souls residing in the material world. All these individual souls are attracted to maya. As long as they do not attain the mercy of the Supreme Personality of Godhead and take shelter of the Lord's spiritual hladini-shakti, they are defeated by Maya. Numberless souls are defeated by Maya and cast into Her prison. They are the followers of Maya's three modes. The conclusion is this: the individual souls are manifested by the jiva-shakti. They are not manifested by the cit-shakti.

Vrajanatha: I have heard that the spiritual world is eternal and the individual spirit souls are also eternal. How is it possible for eternal things to be born, created, or manifested? If there was a time when they were not manifested and they only appear at a certain point in time, how can they be eternal?

Babaji: The time and space present in the spiritual world is different from the time and space you experience now in the material world. In the material world time has three phases: past, present and future. In the spiritual world time is not broken in that way. There time is an eternal present. In the spiritual world things do not come into being. Everything exists in an eternal present. When we who living in the world of material time and space try to describe the spiritual world, we tend to say things like, "The individual souls were created," "the individual souls were imprisoned by Maya", "the spiritual world was manifested", and "the individual souls are spiritual and were not created by maya". When we talk in these ways we certainly show how much we are influence by staying in this world of material time. As long as we stay in Maya's prison we cannot avoid talking in this way. That is why when we describe the individual souls or the nature of spirit we cannot avoid speaking in terms of material time. Therefore we tend to speak in terms of past and future. Therefore a person who tries to understand the spiritual world properly tries to speak in terms of an eternal present. Baba, logic cannot help us understand these things. Here logic should be rejected. Then you will be able to see the nature of spirit. When he forgets that he is eternally a servant of Lord Krishna, the individual soul enters Maya's prison. Originally all souls are Vaishnavas. However, they become two groups: 1. nitya-baddha (eternally imprisoned by Maya) and 2. nitya-mukta (eternally liberated). A human being bewildered by matter cannot describe these things. Still, a saintly devotee can attain the spiritual vision to see these spiritual truths directly. My words are inevitably influenced by matter. I will describe these things as far as I am able. My words will inevitably be imperfect. O baba, you will be able to see the pure spiritual truth. However, logic will not help you. Why will logic not help? Because logic is useless in grasping what is beyond the mind's understanding. I know you will not be able to understand this all at once. Still, the more you follow the spiritual path the more you will be able to see the difference between matter and spirit. Your body is material. All the body's actions are material. But the truth is that You yourself are not material. You are a tiny particle of conscious spirit. The more you understand that truth, the more you will be able to perceive your own identity and the truth that you are superior to the material world. You will not understand this merely by hearing me tell you about it. As you follow the path of regularly chanting the holy names of Lord Hari, these spiritual truths will gradually spontaneously appear before you. Then you will understand the spiritual world. As long as the mind and words are influenced by matter, try as one may one will not be able to touch the spiritual truth. The Vedas (Taittiriya Upanisad 2.4.1.) explain:

"The descriptive power of speech fails in the realm of the Absolute Truth and the speculative power of the mind cannot achieve Him."*

My advice to you is: Don't ask anyone what they think of these conclusions. Experience them yourself. I can only give a hint about them.

Vrajanatha: I say this: If the individual souls are like sparks from a blazing fire or atomic particles of sunlight, then what is the function of the jiva-shakti potency?

Babaji: Krishna is self-effulgent, like a blazing fire or the sun. Krishna is like a blazing fire. In the centre of the fire is the cit-shakti is present in fullness. In addition to the centre there is also a great expanse illuminated by the fire. The same way the Krishna-sun illumines a great area with sunlight. The rays of sunlight are particles of His internal potency (svarupa shakti). Those atomic particles that constitute those rays of sunlight are the individual spirit souls. The internal potency (svarupa shakti) manifests the Krishna-sun planet itself. The sunlight emanating from that planet is manifested by the cit-shakti and the individual particles of light are manifested by the jiva-shakti. Therefore the individual spirit souls are manifested by the jiva-shakti. This is described in the following words of the Svetasvatara Upanisad (6.8):

In this way the Lord's spiritual potency manifests the jiva-shakti-sunlight, which shines on the borderline (tata) of the spiritual and material worlds. In this way the eternal individual spirit souls are manifested.

Vrajanatha: A blazing fire is material, the sun is material, and sparks are material. Why are material examples used here to describe the spiritual truth?

Babaji: I have already explained that when we try to use material words to describe spiritual things, the faults of matter tend to slip into the description. In this situation we have no choice but to use examples like the fire or the sun. In truth, Lord Krishna is much greater than the sun. Lord Krishna's circle of spiritual potencies is much greater than the circle of the sun's light. Lord Krishna's effulgence is much greater than the sun's light. In this case certain features that may be similar are considered, but in many other ways the two things being compared are not at all alike. The sun and the sunlight are beautiful and glorious. However, the sun is material and it also burns things to ashes, and has many other like qualities also. These qualities are absent in the spiritual truth. When we say that milk is like water, we mean that as water is a liquid, so milk is also a liquid. We do not mean that milk and water are identical in all respects. If that were so, why would we designate one thing as milk and another as water? Therefore, when we use an example to describe something, the example shows a similarity in only one point. The two things compared are not alike in everything.

Vrajanatha: The individual soul-sunlight is simultaneously one and different from the Krishna-sun. How is this possible?

Babaji: In the material world when one thing is manifested from another, the thing manifested is either different from or identical with its source. That is the nature of material things. When an egg comes from a bird, the egg and bird are then distinct. The egg does not remain a part of the bird. As long as they are not cut off, the hair and nails of a human body remain part of it. In the world of spirit the situation is different. When they are emanated from the spiritual sun, the rays of spiritual sunlight remain simultaneously one and different from their source. The rays of light and the atomic particles of which those rays are constituted are not different from the sun that is their origin. In the same way the sunlight or the jiva-shakti and the atomic particles of which that sunlight is composed, which particles are the individual spirit souls, are not different from the Krishna-sun that is their origin. In this way the individual spirit souls are not different from Lord Krishna. However, the individual souls are all individual persons, and each of them has free-will. In this way they are each eternally different from Lord Krishna. In this way the individual spirit souls are simultaneously one and different from Lord Krishna. This is so eternally. In this way the nature of spirit is different from that of matter. The panditas also give another example from the material world. It is this: There is a large lump of gold, and from that lump a bracelet is fashioned. Because it is gold, the bracelet is not different from the gold lump. Still, because it is a bracelet, it is also different from the lump of gold. The example here does not hold in all its details, but in one point it holds. The Krishna-sun and the individual souls-sunlight are one in the sense that they are both spirit, but they are different in the sense that one is the complete spirit and the other is a tiny particle of spirit. The impersonalists' example of the 'sky within the clay pot and the great sky expanded everywhere' does not properly explain the spiritual truth.

Vrajanatha: If spirit and matter are different, then why are these examples used?

Babaji: The nyaya philosophers like to divide the components of the material world into various categories, and then claim that these divisions are eternal. Matter and spirit are not really different from each other in that way. As I said before, matter is merely a perverted manifestation of spirit. The perverted manifested and the original pure form from which it has come may share many similar features. The perverted manifestation is certainly different from the original pure form, but still the two share many similarities. Ice is a perverted manifestation of water. Ice is different from water. Still water and ice may both be cold and may share many other qualities also. There may also be differences. Cold and hot water do not share the quality of coldness. However, they do share the quality of liquidity. Therefore a perverted manifestation may have many qualities like those present in the pure manifestation that is its origin. Because matter is a perverted manifestation of spirit, spirit and matter do have some similar qualities. These similar qualities may provide material examples to describe spiritual things. Here the example of 'arundhati-darsana-nyaya' (showing the position of the star Arundhati in the sky by using an object on the earth as a point of reference. In this way one may say, "If you look between these two branches of this tree, the star in the sky shining there is Arundhati") is appropriate. In this way examples drawn from material things can be used to reveal spiritual truths. Lord Krishna's pastimes are perfectly spiritual. They have not even the slightest scent of matter. Lord Krishna's Vraja pastimes in Vraja, which are described in Srimad Bhagavatam are perfectly spiritual and not material. When they are read to a circle of human hearers, they produce different results according to the qualifications of the different people hearing them. When people very attached to matter hear these pastimes they enjoy the material poetic language and, as far as they are concerned, think they are hearing description of an ordinary romantic couple. People of an intermediate qualification think in terms of the 'arundhati-darsana-nyaya'. They think these pastimes are examples drawn from the material world to reveal spiritual truths. Persons who are most qualified know that these pastimes are spiritual activities far beyond the realm of matter. These persons dive into an ocean of nectar happiness to hear these pastimes. Without speaking examples like these, how can one teach the people about the spiritual truth? The material mind and material words are defeated when they try to describe these things. How will the souls imprisoned in the material world attain an auspicious life? We do not see any way other than by speaking examples like the example of 'arundhati-darsana-nyaya'. Material things are either one or different. Spiritual things are not like that. Lord Krishna, His jiva-shakti potency and the individual spirit souls manifested from that potency are all inconceivable. You should accept that they are simultaneously one and different.

Vrajanatha: In what ways are the individual spirit soul and the Supreme Personality of Godhead different?

Babaji: First I will explain how the individual spirit soul and the Supreme Personality of Godhead are eternally one. After that I will explain how They are eternally different. The Supreme Personality of Godhead is consciousness, a knower, an enjoyer, a thinker, self-manifested, and visible to others. He is also the knower of all fields of activity and He is full of desires. The individual spirit soul is also consciousness, a knower, an enjoyer, a thinker, self-manifested, and visible to others. He is also the knower of a field of activity and he is also full of desires. Because He is the master of all potencies, the Supreme Personality of Godhead has these qualities to the highest degree. On the other hand, the individual spirit soul, possessing only very slight power, has these qualities in a very slight degree. Although they are different in the sense that one is perfect and complete and the other is very small and atomic, the Supreme Personality of Godhead and the individual spirit soul are alike in that They both possess these qualities. The Supreme Personality of Godhead is the master of all potencies. He is the controller of the svarupa-shakti (internal potency), jiva-shakti and maya-shakti. These potencies are all His obedient maidservants. He is their master. Whatever He wishes, they do. That is the nature of the Supreme Personality of Godhead. He is subordinate to the Lord's other potencies. The word 'maya' is used in the Dasa-mula (in the verse quoted in the beginning of this chapter) to mean not only the Lord's material potency but also His internal potency (svarupa-shakti). The dictionaries explain:

According to this explanation, the word 'maya' refers to the potency of Lord Krishna that manifests the spiritual world, the individual spirit souls, and the material world. Understood in this way, the word 'maya' refers to the Lord's internal potency (svarupa-shakti), not to His material potency. Lord Krishna is the master of this maya potency. The individual spirit souls are under the control of the maya potency. This is described in the following words of the Svetasvatara Upanisad (4.9-10):

"It is very difficult for the conditioned soul, illusioned by maya and trapped in the material world, to understand the Supreme Personality of Godhead, the controller of the illusory potency and the creator of the material universes.*

"One should know that although maya (illusion) is false or temporary, the background of maya is the supreme magician, the Personality of Godhead, who is Mahesvara, the Supreme Controller."*

In these verses the word 'mayi' refers to Lord Krishna, the controller of maya, and the word 'prakrti' refers to His complete potency. This glorious quality (being the controller of maya) belongs to the Supreme Personality of Godhead alone. The individual souls do not possess it. Even the liberated souls cannot attain this quality. In the Vedanta-sutra (4.4.17) it is said:

"Even after he attains liberation, the individual soul does not have the power to create the material world."

Therefore the conclusion of Vedanta-sutra is that the individual souls are eternally different from the Supreme Personality of Godhead. The circle of the wise accept this conclusion. This eternal difference is not an imagination. It is eternally real. The difference between the soul and the Lord will never be destroyed. Therefore you should know that the statement "The individual spirit soul is eternally a servant of Lord Krishna" is one of the most important teachings of the scriptures.

Vrajanatha: If they are eternally different, then how are they not different? Should we accept the idea that when he attains nirvana, the soul becomes one with the Supreme?

Babaji: Baba, it is not like that. At no time does the individual soul become non-different from the Supreme.

Vrajanatha: Then why do you say that the soul is simultaneously one and different from the Lord?

Babaji: In the sense that they are both spiritual in nature, Lord Krishna and the individual soul are eternally not different. Otherwise, their natures are eternally different. Their oneness is eternal and their difference is also eternal. Their oneness does not refer to the other qualities of their natures. In other qualities their difference is more prominent. Therefore, if one says that a house is simultaneously "the property of Devadatta" and "without Devadatta's presence", then even though Devadatta may be absent, the idea that it remains his property is the more important of the two ideas. Now I will give another material example. The sky is a material thing. If some portion of the sky is contained within a clay pot, the existence of the great sky outside the pot remains more important than the sky within the pot. In the same way the eternal difference between the Supreme Lord and the individual spirit soul is more important than their oneness.

Babaji: The individual spirit soul is an atomic fragment of consciousness. He has knowledge. He has ego, or a sense of self, and he calls himself by the word "I". He is an enjoyer, and thinker, and a knower. The soul has an eternal form. That form is spiritual and subtle. That form has hands, feet, eyes, nose, ears, and other limbs, all handsome and graceful, superficially like the limbs of an ordinary material body. That body is made of a spiritual atom. It is very handsome. It is spiritual. That is the eternal form of the individual spirit soul. When the soul is imprisoned by Maya, the soul's original spiritual body is covered by two material bodies. One of these bodies is called 'linga-sarira" (the subtle body) and the other is called 'sthula-sarira' (the gross body). The linga-sarira covers the atomic spiritual form of the individual spirit soul. From the time the soul is first imprisoned in the material world until the time he is released, the linga-sarira cannot be removed. When the soul takes birth in another body, he enters a different sthula-sarira (gross body). He does not enter a different linga-sarira. He keeps the same linga-sarira. The linga-sarira is one. On the other hand, the soul periodically leaves one sthula-sarira and, impelled by his material desires, accepts another sthula-sarira. Thus, following the path of the five fires described in the Vedas, the soul attains a new sthula-sarira. These five fires, beginning with "citagni, vrsty-agni, bhojagni and reto-havanagni" are described in the Chandogya Upanisad and the Vedanta-sutra. In this way one birth follows another. According to the desires he had in his previous births, the soul attains a particular kind of new body. In this way he attains a certain kind of material nature and a particular status among the castes. According to the way he acts in the varnasrama system, he gets an appropriate new body at the time of death. Meanwhile his original spiritual form remains covered, first by the linga-sarira, and secondly by the sthula-sarira.

Vrajanatha: What is the difference between the eternal spiritual body and the linga-sarira?

Babaji: The eternal body is an atomic particle of spirit. It has no defects. The soul may properly apply the word "I" to this body alone. The linga-sarira is composed of material perversions of the soul's original mind, intelligence and ego.

Vrajanatha: How can mind, intelligence and ego be material? If they are material, how can they be conscious of anything?

"Earth, water, fire, air, ether, mind, intelligence and false-ego - altogether these eight comprise My separated material energies.*

"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.*

"Of all that is material and all that is spiritual in this world, know for certain that I am both its origin and dissolution."*

Look at these words of Gita Upanisad. Here two natures: superior (para) and inferior (apara) are described. The superior nature is the jiva-shakti, and the inferior nature is the maya-shakti. Because it is a particle of spirit, the jiva shakti is here called 'superior'. On the other hand, the maya-shakti is made of matter, and therefore it is called 'inferior'. The individual spirit souls are different from the inferior, material potency. The inferior potency has eight elements: the five gross elements and the three subtle elements of mind, intelligence and false ego. When they are manifested in the material potency, mind, intelligence and ego are material in nature. These three form a body made of consciousness, but that consciousness is not spiritual, it is material consciousness. From the material mind all else is manifested. The mind is thus conscious of material objects and engaged in directing material activities. Thus the material mind is the root from which material things grow. It is not the root of spiritual things. In the material consciousness is placed the conception of what is good and what is not good. This is called 'intelligence'. This intelligence is material in nature. From this material intelligence material ego is manifested. This kind of ego is not spiritual in its nature. When these three material elements (material mind, intelligence and ego) combine they form a second body, which is called the linga-sarira. The material ego of this material linga-sarira then covers the eternal spiritual ego of the individual spirit soul. In the soul's eternal spiritual form, the spiritual ego understands its relationship with the spiritual Krishna-sun. When the soul attains liberation, this original spiritual ego becomes uncovered and is openly manifested. As long as the linga-sarira covers the soul's eternal spiritual form, the soul tends to identify itself as matter. At that time the truth, that the soul is spiritual, is almost completely lost. The linga-sarira is made of subtle matter and because it is subtle it is easily covered by another body, the sthula-sarira, which is made of gross matter. When the covering of the sthula-sarira is in place, the ego identifies with one of the castes or other groups (varnas) of this world. Because they are perverted manifestations of their counterparts in the soul's original spiritual body, the material mind, intelligence and ego think they are really conscious of the world around them.

Vrajanatha: I understand now that the individual soul has an eternal spiritual form, each limb of which is very graceful and beautiful. When the soul is imprisoned by Maya, that original spiritual form is covered by the linga-sarira. In this way the soul's beauty is covered and hidden. Then the linga-sarira is covered by the gross sthula-sarira. In this way the soul's original form is completely hidden by a great apparatus of material things. My question is this: Is the liberated soul completely perfect and free of any defect?

Babaji: Although he is free of defects, the atomic spiritual soul is not perfect. Why no? He is very tiny and very weak. For this reason one defect may be seen in the individual soul: because he is so weak, when he comes into contact with maya-shakti, the soul is easily overpowered and his original form becomes covered. In Srimad Bhagavatam (10.2.32) the demigods speak the following prayer to the Supreme Lord:

"O lotus-eyed one, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances to rise to the spiritual position, to impersonal Brahman realisation, they fall down again because they neglect to worship Your lotus feet."*

Therefore, even when he is liberated, the individual spirit soul is not very great and is always imperfect. That is the truth of the individual spirit souls. The Vedas declare that the Supreme Personality of Godhead is the controller of Maya, but on the other hand the individual spirit souls are so weak that at any moment they may be overpowered by Maya.

After he had heard the Dasa-mula's teachings about the individual spirit soul, Vrajanatha lay in his bed in his own home and deeply thought, "Who am I?" that question was answered. Now I know who I am. I am an atomic particle of light shining from the spiritual sun of Lord Krishna. I am atomic in size, and therefore I possess consciousness, a spiritual identity, and a single drop of spiritual bliss. I have a form made of a tiny fragment of spirit. I am very tiny and my form is somewhat like the moderately sized form of Lord Krishna. I cannot see my spiritual form. That is my misfortune. That I am now very eager to see this spiritual form means that now I have become fortunate. Why did I fall into this unfortunate situation? I must understand that very clearly. Tomorrow I will place this question before Sri Gurudeva's feet. He thought about it again and again. After six hours of the night had passed, the goddess of sleep came like a thief and gradually stole away his wakefulness. Then the night was ending he dreamed that he had renounced the material world and accepted the garments of a Vaishnava. When his sleep broke he though, "Now the Lord will take me from this material life." He went to the family shrine of Goddess Durga. His students came, fell at his feet, and requested, "We have come to study logic. Please teach us the book Kusumanjali. That is our wish." Vrajanatha humbly replied, "Like Nimai Pandita, I too have closed my books. I have made my mind place its gaze on a different path. Please find another teacher." One by one, the students left. Then the matchmaker Caturbhuja Misra visited Vrajanatha's grandmother with a proposal for Vrajanatha's marriage. He said, "Vijayanatha Bhattacarya comes in a good family. His daughter is very beautiful. She would be good for your grandson. The Bhattacarya has not yet promised his daughter to anyone." Hearing this marriage proposal, Vrajanatha's grandmother became very happy. Vrajanatha thought, "What a calamity! Now I have decided to renounce the world. How can any good come from this talking of my marriage? With Vrajanatha on one side and his mother, grandmother, and the elderly ladies of the family on the other, there was much talking about it. In that way the day passed. At sunset there were clouds, thunder, and rain. That day Vrajanatha did not go to Mayapura. The night passed. The next day there was more talk about the marriage. Vrajanatha could not peacefully take his meals or do anything else. At sunset Vrajanatha approached the elderly babaji's cottages. He offered dandavat obeisances. The saintly babaji said, "Last night it rained, so you could not come. Now I am very glad to see you." Vrajanatha replied, "O master, many calamities have fallen upon me. Later I will tell you about them. For now I will ask this question: The individual soul is pure spirit. Why does the calamity of residing in the material world fall upon him?" The saintly babaji smiled and recited this verse:
"Covering them with gross and subtle material forms, chaining them with the modes of nature, and pulling them with the painful ropes of karma, Maya leads to Svargaloka and to hell the criminal souls who, forgetting their own spiritual welfare, have turned from Krishna and become intent on their own happiness."
In Goloka, which is manifested by Lord Baladeva, and in Vaikuntha, which is manifested by Lord Sankarsana, numberless individual souls are eternal associates of the Lord. There they taste the nectar of worshipping and serving the Lord. They are always inclined to spiritual things. They seek the happiness of worshipping the Lord. They are always eager to serve the Lord. Empowered by the Lord's jiva-shakti and cit-shakti, they always have great spiritual strength. They never touch Maya. They do not even know that a potency called maya-shakti exists. Staying in the middle of the circle of the spiritual world, they are very far away from Maya. They always swim in the ocean of pleasure that is worshipping and serving the Lord. They know nothing of suffering, material pleasure or selfish pleasure. They are eternally liberated. Love for the Lord is their entire life. What are grief, death, and fear they do not know. When He glances at Maya, Lord Karanodakasayi Visnu sends numberless atomic spirit souls to the material world. Because they are now on Maya's side, the many creations of Maya now enter the pathway of their eyes. These souls have all the qualities of the soul I have already described. However, because they are atomic in size, from the border of matter and spirit (tatastha) they must place their glance on either the spiritual world or the material world. The individual souls are very weak. How can this not be? These souls did not obtain the spiritual strength that comes from the Lord's mercy, mercy that comes from properly serving Him. That is why these souls develop a desire to enjoy the pleasures that Maya offers. These souls enter Maya's world, and there Maya imprisons them for what seems an eternity. When these souls again turn to spiritual life and service to the Lord, they can attain the Lord's mercy, which will give them spiritual strength. Then they can return to the spiritual world. Baba, I am very unfortunate. I have forgotten that I am eternally a servant of Lord Krishna. I have entered Maya's world, and here Maya keeps me imprisoned. I have forgotten my own spiritual welfare. I am very unfortunate!
Vrajanatha: O master, why did some souls leave the borderline of matter and spirit and enter the world of Maya? Why did other souls go to the spiritual world?
Babaji: Lord Krishna's own qualities are present in a very small degree in the individual spirit souls. Because Lord Krishna has free will, so the individual souls eternally possess a small quantity of free will also. When that free will is used properly, the individual soul is favourable to Krishna and turns toward Him. When the free will is misused, the soul is averse to Krishna and turns away from Him. Then the soul tries to enjoy Maya. Puffed up with petty pride, the soul thinks, "I am the enjoyer of matter." Then the pure spiritual form of the soul becomes covered by the five kinds of ignorance that begin with illusion and false-ego. Thus it is the proper or improper use of free will that bring us either liberation or imprisonment in the material world.
Vrajanatha: Lord Krishna is supremely merciful. Why, then, did He make the individual spirit souls so weak that they fall into Maya's world?
Babaji: As He is merciful, so Krishna is also playful. Desiring many different kinds of pastimes with individual spirit souls in many different conditions of life, He created many exalted conditions, which culminate in 'maha-bhava' great ecstatic spiritual love for the Lord., and He also created, with the help of Sri Radha's expansion Maya, the degraded material conditions of life, which reach their nadir in 'ahankara' (the soul's misidentification with matter). In this way, by the influence of Sri Radha there is the attainment of limitless transcendental bliss, and by the influence of Maya there is a descent into the lower depths. The souls that thus enter Maya's abyss are not interested in their own spiritual well-being. They are averse to Lord Krishna and interested in their own selfish pleasure. Thus they go down lower and lower. However, supremely merciful Lord Krishna sends His own personal associates from His own spiritual world into the material world to make these souls favourable to Him and to lift them out of the abyss. In this way some of the fallen souls gradually become elevated and eventually return to the spiritual world, where they become eternal associates of the Lord.
Vrajanatha: Why must the individual souls suffer so the Lord can enjoy pastimes like these?
Babaji: What should be said is this: It is by the great mercy of the Lord that the individual souls have free will. Why not speak in that way? Inanimate matter is very lowly and unimportant because it has no free will. It is because they have free will that the individual souls can become masters of the world of matter. "Pain" and "pleasure" are two destinations the mind can attain. What you and I may call "pain", another person, who is attached to it, may call "pleasure". All material pleasures bring only pain at the end. They do not lead to anything but that. Therefore a person attached to material pleasures becomes unhappy at the end. When that unhappiness becomes very acute, the soul begins to desire happiness that is not mixed with sufferings. From that desire comes intelligence, and from that intelligence comes the spirit of inquiry. From the spirit of inquiry comes association with saintly persons, from association with saintly persons comes faith in spiritual life, and from faith in spiritual life one becomes gradually elevated. In this way what began as pain became at the end the giver of auspicious happiness. When it is heated and burnished, impure gold becomes pure. In the same way, when they suffer in Maya's material world, the impure souls averse to Lord Krishna and yearning to enjoy maya become purified. That this suffering turns into the giver of happiness is the mercy of Lord Krishna. Therefore they who are far-sighted see that these sufferings of the conditioned souls eventually bring auspicious happiness. They who are short sighted cannot see that. They see only sufferings.
Vrajanatha: Although they may bring happiness at the end, for the present the conditioned souls' sufferings are very painful. Could not the all-powerful Lord invent a different path, one without these sufferings?
Babaji: Lord Krishna enjoys many different kinds of wonderful pastimes. This is one of His wonderful pastimes. A person who is supremely independent can enjoy many different kinds of pastimes, and this may be one of them. Why not? If the Lord has every kind of pastime, then no pastime may be rejected. If one pastime is substituted for another, then still some kind of troubles must be expected. Lord Krishna is the supreme person and the creator. Everyone is subject to His will. If one person is subject to another's will, is there not some difficulty in that? If that difficulty eventually leads to happiness, then it is no difficulty at all. Why do you say it is suffering and difficulty? If to expand Lord Krishna's pastimes the individual souls go through some difficulties, the difficulties are only happiness. Lord Krishna's pastimes are naturally full of bliss. If an individual soul of his own free will voluntarily leaves those pastimes and enters the world of Maya and accepts the sufferings there, then if anyone is at fault it is the individual soul who is at fault. Krishna is not at fault.
Vrajanatha: In that situation, what is the harm that Lord Krishna does not give the soul free will? Krishna knows everything. Therefore Krishna knows if a certain soul will misuse his free will and bring suffering to himself. In that situation it is cruel of Krishna to give such a person free will. Is it not?
Babaji: Free will is a precious jewel. In the material world there are many inanimate material objects. None of them were given the jewel of free will. That is why inanimate objects are lowly and unimportant. If he had not been given free will, the individual soul would be lowly and unimportant, just like inanimate objects. The individual soul is a tiny particle of spirit. Whatever qualities spirit has, the soul must also have. Free will is one of the qualities of spirit. Spirit can never be separated from its eternal qualities. Therefore, as a tiny particle of spirit, the soul must have free will. It is because they have free will that the individual souls are superior to inanimate matter and are the masters of the material world. The souls, who all have free will, are all the dear servants of Lord Krishna. When they misuse that free will and enter the world of maya, merciful Krishna weeps to see how they are suffering. Eager to deliver them, He follows the individual souls into the material world. Ware that the souls will not see His nectarean pastimes in the material world, He brings His inconceivable pastimes there. Seeing that the conditioned souls do not understand His pastimes, he descends to Nabadwip and teaches them about His form, qualities, and pastimes and about His own holy name, which is the best way for spiritual advancement, and He also teaches them by acting the role of His won devotee. Baba, how can you place the blame on merciful Krishna? Even though His mercy is fathomless, you remain unfortunate and very pathetic.
Vrajanatha: Is the maya-shakti then out enemy and the cause of our misfortune? Krishna is all-powerful and all-knowing. If Krishna had driven Maya far away, then the individual souls would not have to suffer.
Babaji: Maya is the reflection of the Lord's internal potency. She is a perverted manifestation of the Lord's pure spiritual potency. She purifies the criminal rebellious souls. She gives them a way to reform themselves. Maya is a maidservant of Lord Krishna. She punishes the souls averse to Lord Krishna. She gives them medicine and cures them. By forgetting "I am eternally a servant of Lord Krishna", the individual souls commit a crime. They are at fault. It is because of this crime that the witch Maya punishes them. These criminals souls are sent to the prison that is the world of Maya. As it is out of kindness that a king sends a criminal to prison, so it is out of kindness that Lord Krishna sends these criminal souls to the prison of the material world and placed Maya there as the warden.
Vrajanatha: If the material world is a prison, then what are the shackles?
Babaji: Maya's shackles are of three kinds: 1. shackles made of the mode of goodness, 2. shackles made of the mode of passion, and 3. shackles made of the mode of ignorance. The criminal souls are bound with these shackles in different appropriate ways. Some souls may be bound with goodness shackles, others with passion shackles, and others with ignorance shackles. All are shackled. There may be golden shackles, silver shackles or iron shackles. Shackles made of different elements do not cease to be shackles.
Vrajanatha: How can the shackles of Maya bind the soul, which is an atomic particle of spirit?
Babaji: Material things cannot touch spiritual things. When an individual soul gets the idea "I am the enjoyer of Maya", the subtle coverings of material ego is placed around him. Covered in this way by subtle matter, his feet are bound with Maya's shackles. The individual souls covered with material ego in the mode of goodness are the demigods residing in the higher material planets. Their feet are bound with the golden shackles of the mode of goodness. The individual souls covered with material ego in the mode of passion have a nature that is a combination of the natures of the demigods and the human beings. Their feet are bound with the silver shackles of the mode of passion. The individual souls covered with material ego in the mode of ignorance are intoxicated by material pleasures. Their feet are bound with the iron shackles of the mode of ignorance. None of these shackled souls can leave the prison. All are troubled by many kinds of sufferings.
Vrajanatha: What activities are done by the souls in Maya's prison?
Babaji: Firstly they do what they can to enjoy material pleasures, and secondly they do what they can to avoid or negate the sufferings that come from the shackles they wear.
Vrajanatha: Please describe to me the first of these actions.
Babaji: The sthula-sarira is the gross material body covering the soul. It has six stages of existence: 1. the birth of the material body, 2. its maintenance, 3. its decline, 4. its growth, 5. its change, and 6. its dissolution. The gross material body undergoes these six changes. Hunger, thirst, and other like desires are also part of the body's nature. Pushed by the desire for material pleasures, the soul within the material body becomes an obedient servant of eating, sleeping, associating with women, and other material activities. To attain material pleasures he performs the ten pious rituals that begin with birth and end on the funeral pyre. He performs the eighteen kinds of yajnas described in the Vedas. He hopes "By following the path of pious deeds (karma), I will enjoy with the demigods in Svargaloka. When I again enter the human realm, I will take birth in a brahmana's home and I will enjoy many happinesses." Or, the imprisoned soul may follow the impious path. By performing many sins, he enjoys sense pleasures. By the first course of action one attains Svargaloka and other higher material planets. Then, when his period of enjoyment ends, the soul again attains a human body. By the second course of action one goes to hell because of his many sins. When his period of suffering ends, the soul again attains a human body. In this way the soul imprisoned by Maya travels on the wheel of karma. Day after day he struggles to enjoy material pleasures and he tastes the fruits of his actions. Thus, beginning at a time he cannot trace, the soul wanders in the material worlds. By performing pious deeds, he briefly enjoys, and by performing sins, he briefly suffers.
Vrajanatha: Now please describe the second kind of action.
Babaji: Caught in a trap of many needs, the soul in a gross material body suffers. To drive away these sufferings, he acts in many ways. To drive away hunger and thirst, he struggles to get food and drink. So these things may come easily, he labours to collect money. To drive away the cold, he collects clothing. To stop the thirst for sense pleasures he becomes married and performs many other activities also. To fill the needs and increase the happiness of his family and descendants, he labours hard. When the gross material body is attacked by disease, he must find medicines or other ways to cure it. To protect his property he enters disputes in the law courts. Tossed about by the six waves - lust, anger, greed, bewilderment, pride and envy - he engages in fighting, argument, violence to others, tormenting others, robbing others' wealth, cruelty, senseless pride, and a host of other evil deeds. So he can live independently, he builds his own house and performs other deeds. In this way the soul in Maya's prison struggles day and night to attain pleasure and stop distress.
Vrajanatha: Had Maya only covered the soul with the linga-sarira (subtle body), would that not have been enough?
Babaji: No. With just the linga-sarira, no one can perform actions. Therefore the covering of the sthula-sarira (gross body) is necessary. Following the results of actions performed by the sthula-sarira, various desires are created in the linga-sarira. Following these desires, (at the time of his next birth) the soul attains an appropriate new sthula-sarira.
Vrajanatha: What is the relationship between actions and the results they bring? The mimamsa philosophers say that God, who awards the results of actions, is only a fiction, that every action produces something called an 'apurva' and this 'apurva' gives the result of the action. Is this true?
Babaji: The followers of karma-mimamsa do not understand the true conclusion of the Vedas. Quickly glancing at the Vedic yajnas and other pious deeds, they come to a hasty conclusion. The true conclusion of the Vedas they do not grasp. The Vedas explain (Svetasvatara Upanisad 4.6 and Mundaka Upanisad 3.1.1):
"In the individual spirit soul and the Supersoul, Supreme Personality of Godhead, are like two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree (the sense gratification afforded by the material body), and the other bird (the Supersoul) is not trying to eat these fruits, but is simply watching His friend."*
Where is there any mention here of the mimamsa philosophers 'apurva'? Any conclusion that denies the existence of God cannot be good.
Vrajanatha: Why did you say that karma has no beginning?
Babaji: Material desire is the root from which all karma (fruitive action) grows. Ignorance is the root from which material desires grows. That ignorance did not begin within the boundaries of material time. The ignorance that is the root of the individual soul's karma begins at the borderline of matter and spirit (tatastha). Therefore the beginning of karma occurs outside the framework of material time. In that sense karma has no beginning.
Vrajanatha: What is the difference between 'maya' and 'ignorance'?
Babaji: Maya is Lord Krishna's potency. Using this potency, He created the material world to purify the rebellions souls. Maya has two features 'avidya' (ignorance) and 'pradhana' (the primordial form of matter). Avidya directs her efforts to the individual souls, and pradhana directs its efforts to inanimate matter. From pradhana the material universes are manifested. From avidya the material desires of the conditioned souls are manifested. Maya also has two other features: 'vidya' (knowledge) and "avidya" (ignorance). These two both direct their efforts to the individual spirit souls. Avidya keeps the souls imprisoned in the material world, and vidya releases them from that prison. When the criminal souls turn toward Lord Krishna, the vidya potency acts on them, and when the criminal souls forget Krishna, the avidya potency acts. Knowledge of Brahman is a specific feature of vidya. The first phase of vidya is pious deeds, and the concluding phase is understanding the truth. Avidya covers the soul and vidya uncovers him.
Vrajanatha: What does pradhana do?
Babaji: In the beginning the Supreme Lord employs time to agitate the material energy. In this way the mahat-tattva is produced. Agitated in this way, Maya's feature called 'pradhana' creates things. From the mahat-tattva, the false-ego is manifested. When false-ego is transformed by ignorance, the sky is manifested. From the sky, air is manifested. From air, fire is manifested. From fire, water is manifested. From water, earth is manifested. In this way the five material elements, which are called 'panca-maha-bhuta', are manifested. Now please hear how the five 'tan-matras' are created. When time agitates avidya (ignorance), jnana (knowledge of the impersonal) and karma (fruitive action) are manifested from the mahat-tattva. From the karma thus manifested from the mahat-tattva, the modes of goodness and passion are manifested, and from them come jnana (knowledge) and kriya (action). From the mahat-tattva, false-ego is manifested. From false-ego, intelligence is manifested. From intelligence, the quality of sound is perceived in the sky. From sound comes touch. Thus sound and touch are manifested the air. From them come 'prana' (the life-force), 'ojah' (energy) and 'bala' (strength). In fire are manifested form, touch, and sound. Then, by the transformation created by time, water is manifested. In water are taste, form, touch and sound. A further transformation brings earth, in which are fragrance, taste, form, touch and sound. The all-knowing purusa-avatara helps these changes become manifested. False-ego has three features: 'vaikarika' (goodness), 'taijasa" (passion), and 'tamasa' (ignorance). From false ego in the mode of goodness, material objects are manifested. From false ego in the mode of passion, the ten material senses are manifested. There are two sets of senses: knowledge-acquiring senses, and working senses. The knowledge-acquiring senses are: eyes, ears, nose, tongue, and skin. The working senses are: voice, hands, feet, genitals and rectum. Even when the gross and subtle elements are assembled together, nothing can happen until the individual soul, the tiny particle of spirit enters. With a glance, the Supreme Personality of Godhead places the individual soul in the body of gross and subtle elements, and only then does the body begin to move. In this way the senses manifested by the modes of goodness and passion come into contact with the sense-objects the pradhana has manifested through the mode of ignorance. In this way avidya and pradhana act. Maya is divided into twenty four categories: the five great elements, namely earth, water, fire, air and sky, the five tan-matras, namely fragrance, form, taste, touch, and sound, the previously described ten knowledge-acquiring and working senses, and, in addition to these, mind, heart, intelligence and false-ego. Altogether these are the twenty four categories of matter. The conscious individual spirit soul is the twenty fifth category in the body, and the Supreme Personality of Godhead, the Supersoul, in the twenty-sixth.
Vrajanatha: In the human body of seven spans, what part is the subtle body, what part the gross body, and where in the body does the spirit soul reside? Please tell me
Babaji: The sthula-sarira (gross body) consists of the five gross elements (panca-maha-bhuta), five sense objects (panca-tan-matra) and the ten senses. The linga-sarira (subtle body) consists of the mind, heart, intelligence and false-ego. The individual spirit false thinks of this material body in terms of "I" and "mine". In this way he does not understand how his own welfare is best served. The soul, a tiny fragment of spirit, exists in a dimension beyond time, space, and the other features of the material world. Even though it is a tiny particle, the soul is all-pervading within the material body. As a tiny drop of sandal-paste cools the entire body, so the soul, situated in one place within the material body, is aware of the pleasure and pains of the body as a whole.
Vrajanatha: If by his actions (karma) the individual soul creates his own pleasures and sufferings, what does the Supreme Personality of Godhead do?
Babaji: The individual soul is the immediate cause, but the Supreme Personality of Godhead is the ultimate cause. By his various actions, the individual soul makes himself qualified to receive various results. However, he does not have the power to simply take them. All results must be given to him by the Supreme Personality of Godhead, the ultimate cause. The Supreme Personality of Godhead gives the results, and the individual spirit soul receives them.
Vrajanatha: Through what different stages of life do the souls imprisoned by Maya pass?
Babaji: The souls imprisoned by Maya in a gross material body pass through five stages of existence. They are: "acchadita-cetana" (covered consciousness), "sankucita-cetana" (retracted consciousness), "mukulita-cetana" (budding consciousness), "vikacita-cetana" (blossoming consciousness), and "purna-vikacita-cetana" (fully blossomed consciousness).
Vrajanatha: Which souls are in the stage of covered consciousness?
Babaji: The souls who reside in the bodies of trees, grass, and stones are in the stage of covered consciousness. They are close to being unconscious. Forgetting that they are servants of Krishna, they have entered deeply into the realm of matter. They have no understanding of spirit. All they know is the six changes of material life. This is the lowest depth to which the soul can fall. Ahalya, the yamalarjuna trees, and the seven tala trees are some examples the Puranas give of souls in this stage of existence. Great offenses push souls into that state, and Lord Krishna's mercy delivers them.
Vrajanatha: Which souls are in the stage of retracted consciousness?
Babaji: Animals, birds, snakes, fish, other water-creatures, worms and insects are examples of the beings with retracted consciousness. The beings with covered consciousness exist on the verge of being unconscious. The beings with retracted consciousness have their consciousness a little opened. That consciousness is directed toward eating, sleeping, fearing and bustling to and fro to fulfil a host of desires, arguing with others over property claims and anger when someone is wronged. However, that consciousness remains unaware of the existence of a world beyond the circle of matter. Monkeys may be mischievous, may give some thought to understanding the way things work, by thinking "This will happen, and that will not happen", may plan for the future, and may show signs of gratefulness and other like feelings. Some animals have knowledge of the different properties of various objects. However, the animals do not search to find God. Therefore their consciousness is said to be retracted. In the scriptures it is said that the great devotee Bharata took birth as a deer and in that condition he was fully aware of the holy names of the Supreme Lord. However, Bharata was a special case. In general, animals do not have spiritual knowledge. Because of offenses, Bharata and Nrga became animals, but then by the mercy of the Supreme Lord, they again attained an auspicious condition of life.
Vrajanatha: Which souls are in the stage of budding consciousness?
Babaji: Conditioned souls in human bodies display three stages of consciousness: budding consciousness, blossoming consciousness, and fully blossomed consciousness. There are five kinds of human beings: immoral people, atheists who follow moral principles, people who believe in God and follow moral principles, people engaged in practical devotional service (sadhana-bhakti), and people engaged in loving devotional service (bhava-bhakti). Thus the categories are: people who because of ignorance or because of improper knowledge become atheists, the immoral people, the moral atheists, the moral people who have a little faith in God, the people who believe in God, the people who, following the rules of the scriptures, engage in sadhana-bhakti (devotional service in practice), and the people who have attained love for God and thus engage in bhava-bhakti. The immoral people and the two kinds of atheists are situated in the stage of budding consciousness. The people who believe in God and the people engaged in sadhana-bhakti are situated in the stage of blossoming consciousness, and the people engaged in bhava-bhakti are situated in the stage of fully blossomed consciousness.
Vrajanatha: For how many days do the souls situated in bhava-bhakti continue to stay in Maya's prison?
Babaji: This question is answered in the seventh verse of the Dasa-mula. Now it is night. You should go home.

The grandmother had already made arrangements for Vrajanatha's marriage. That night she told Vrajanatha all about it. Not giving any reply, Vrajanatha took his meal and went to bed. Again and again thinking about the pure spirit soul, he fell asleep late at night. The old grandmother kept thinking, "How can I make Vrajanatha agree to the marriage?" At that time Vrajanatha's cousin Vani-Madhava arrived. The girl in the proposed marriage was Vani-Madhava's cousin. Vijaya Vidyaranta had sent Vani-Madhava to complete the arrangements for the marriage. Vani-Madhava said, "O great aunt, why is there a delay? Please quickly make arrangements for Vrajanatha's marriage." Vrajanatha's grandmother lamented, "Brother, you are very expert. You convince Vrajanatha to agree to the marriage. I told him about it, but Vrajanatha will not reply."
Vani-Madhava was short, with a short neck, dark complexion, and blinking eyes. He started many things, but he did not bring any of them to completion. Hearing the old lady's words, he said, "Nothing can stop me. If you command me, what can I not do? Do you know how expert I am? I can multiply a single coin into a great sum. Well, I will talk to Vrajanatha. Will you not cook me a feast if I succeed? The grandmother replied, "Vrajanatha went to bed right after his meal." Hearing this, Vani-Madhava said, "Tomorrow I will come and take up the task", and left. The next morning came. Vrajanatha was sitting outside the shrine to Goddess Durga. Seeing Vani-Madhava, Vrajanatha said, "Brother, why have you come?" Vani-Madhava replied, "O noble brother, for many days you studied and taught the nyaya-sastra. You are the son of Haranatha Cudamani. Your name is famous in every country. However, you are the only male in the family. If there are no descendants, how can the family continue? Brother, that is why we all request you: Please get married." Vrajanatha replied, "Brother, why do you agitate me for no reason? I have taken shelter of Lord Gaurasundara's devotees. Why would I want to marry? When I stay near the Vaishnavas of Sri Mayapura, I become filled with happiness. I do not think worldly life is good. I will take sannyasa. I will take shelter of the Vaishnavas' feet. I tell you this confidentially. Please do not reveal it to anyone." Seeing Vrajanatha's state of mind, Vani-Madhava thought, "This will not be an easy path to tread. I will have to trick him. Cunningly concealing what was in his heart, Vani-Madhava said, "I have always helped you. When you were a student, I carried your books. When you take sannyasa, I will carry your danda and waterpot."
Cheaters speak with a forked tongue. To one person they say one thing, and to another person they say something different. In this way they make trouble. From what they say it is not at once seen what is really in their hearts. Honey sits on their mouths, and poison in their hearts. Hearing Vani-Madhava's sweet words, Vrajanatha said, "brother, I know that for many days you have been my true friend. My grandmother is an old lady. She does not understand anything that is very deep. She wants to push me together with this girl and throw me into a hell of household life. If you can stop her, I will be forever indebted to you." Vani-Madhava said, "Rest easy. No one will do anything against your wishes. Friend, tell me one thing with an open heart, so I will know how to help you. I wish to know: Why do you hate the idea of getting married? Who taught you to become renounced? Vrajanatha told Vani-Madhava all about how he had become renounced. He also said, "Elderly Raghunatha dasa Babaji in Mayapura is my teacher. Every evening I go to him. He has extinguished the blazing fire of my materialism. He has been very kind to me." Fashioning a sinister plot in his mind, Vani-Madhava though, "Now I have found his weak point. Now I will construct an expert stratagem. I will turn his weakness against him." Then he said aloud, "Brother, in secret I will change your grandmother's mind. But for now I will go home." After speaking these words, He first went home and then by a side road he quickly went to the entrance of Srivasa's courtyard in Sri Mayapura. Sitting under the bakula tree, he thought, "These Vaishnavas are plundering all the good things in the world for their own enjoyment! What beautiful homes! What a pleasant garden! What a graceful courtyard! What a beautiful place! One by one they sit in their bhajana-kutiras. The Vaishnava sit and chant on japa beads. They are like the bulls of religion. They are free of all cares! After bathing in the Ganges, the respectable ladies of the neighbourhood bring them gifts of water, fruit, and various kinds of food. The brahmanas used to get gifts like that for performing karma-kanda rituals. Nowadays these babajis enjoy them. O fortunate age of Kali! 'He says he is a devotee of Ramacandra, but in truth he is a devotee of Kali-yuga.' Now I understand what that old saying means. Alas! I am born in a brahmana's family in vain! Nowadays no one gives us fruit! No one gives even water! The Vaishnava says the follower of nyaya are fools for talking so much about clay pots and scraps of cloth. I think they are right. At least about Vrajanatha. Now he has fallen into the hands of these wicked people wearing only loincloths. I am Vani-Madhava. I will straighten out my friend. I will straighten out these wicked Vaishnavas too." Thinking in this way he entered one of the cottages. By chance he had entered the cottage of saintly Raghunatha dasa Babaji, who was sitting down and chanting the holy names of Lord Hari. A person's nature is easily seen on his face. When the elderly babaji looked, he saw that Kali-yuga personified stood before him in the form of a brahmana's son. Vaishnavas naturally think themselves very lowly and fallen. When enemies torment them, they are patient and tolerant. They wish good for all. They don't require that others honour, although they give honour to everyone else. That is why saintly Raghunatha dasa Babaji gave all respects to his guest and politely offered him a place to sit. Vani-Madhava was very emphatically not a Vaishnava. He did not understand the proper etiquette of how to approach a Vaishnava. Thinking the elderly babaji a sudra, he gave a blessing to him. The saintly babaji asked him, "Baba, what is your name? My body, why have you come here?" When the elderly babaji used the words "tumi" (you, the young boy) and "ami" (I, the respectable gentleman), Vani-Madhava became angry. Speaking crookedly, Vani-Madhava said, "Babaji! Do you think by wearing a loincloth you are now equal to the brahmanas? Ah well, it must be. There is one thing I, a respectable gentleman, would like to ask you, O young boy. Do you know a Vrajanatha Pancanana?"
Babaji: Please forgive my offense. Please do not find fault with an old man's words. Vrajanatha kindly comes here sometimes.
Vani-Madhava: He is not an honest man. He will be humble and polite for two or four days. That is how he will bring you under his control. Then he will be able to make you do what he likes. Seeing the way you act, the Bhattacaryas of Belapukura have become your bitter enemies. Consulting among themselves, they have sent Vrajanatha to you. You are an old man. You should take care. From time to time I will come and tell you of their plot. Don't tell anyone about me. If you tell them, it will not be good for you. Now I must go.
After speaking these words, Vani-Madhava returned to his own home.
After finishing his lunch, Vani-Madhava went to Vrajanatha and said, "Brother, today I went to Mayapura on business. There I saw an old Vaishnava. Perhaps he was your Raghunatha dasa Babaji. As I talked with him, the topic of you came up. He used a very bad word to describe you, a word one should not use for a brahmana. At the end he said, "I will make Vrajanatha eat the remnants from the plates of 36 low-caste people. In that way I will destroy all the brahmanas." Ha! If panditas like you stay with such people, then no one will ever respect the brahmana panditas." Vrajanatha was very surprised to hear all these words of Vani-Madhava. There was no knowing why the firm faith he had in the Vaishnavas and the devotion he had for the elderly babaji suddenly became doubted. Vrajanatha said, "Brother, today I am very busy. Please go home, and in time I will think about what you said." Vani-Madhava went home.
Vrajanatha knew well that Vani-Madhava was double-hearted. Vrajanatha had been involved in nyaya logic, but he did not like dishonesty. Now he could see why Vani-Madhava offered to help him take sannyasa. He could understand Vani-Madhava's crooked reason for speaking favourably about sannyasa. As he thought about it, he concluded that Vani-Madhava must have something to gain from this marriage, and Vani-Madhava must have gone to Mayapura to do something to further his crooked plot. In his thoughts Vrajanatha prayed to the Supreme Lord, "O Supreme Lord, please give me strong faith in my spiritual master and in the Vaishnavas. Let it not diminish because of the misdeeds of cunning men. As he thought about these things, the day came to an end. With an agitated heart, he went to Srivasa's courtyard at dusk.
After Vani-Madhava had left, the saintly elderly babaji thought, "That man is a brahmana-raksasa. The scriptures declare:
"In the Kali-yuga, raksasa take birth in the families of brahmanas."
"That man is seen in those words. He has pride of caste, pride even though he has nothing really to be proud about. He hates the Vaishnavas. He is a hypocrite, proudly waving the flag of piety while he sins. All these things are written on his face. His short neck, blinking eyes, and devious words all show what is in his heart. Ah, how pleasant and gentle is Vrajanatha, and how much of a demon is this other fellow! O Lord Krishna, O Lord Gauranga, please let me not associate with people like him. Today I will warn Vrajanatha about him."
Vrajanatha entered the cottage. The saintly elderly babaji, his affection for Vrajanatha now doubled, said, "Come in, baba. Come in," and embraced Vrajanatha. Tears flowing from his eyes, Vrajanatha kissed the dust of the babaji's feet. Embarrassed, he could not speak. The saintly babaji said, "This morning a dark-complexioned brahmana came here and spoke some very disturbing words. Do you know him?"
Vrajanatha: O master, you have explained to me that many different kinds of living entities live in this material world. Among all these living entities, some envious beings delight in troubling others. Among these envious beings my cousin (I am embarrassed to call him my cousin) Vani-Madhava is one of the foremost. If we do not talk about him, that will make me happy. The truth is that to you he speaks bad things about me and to me he speaks bad things about you. He does this so we will think badly of each other and out friendship will break. When you hear his words, did you not form an opinion in your mind?
Babaji: O Krishna! O Gauranga! For a long time I have served the Vaishnavas. By their mercy I have a little power to tell who is a Vaishnava and who is not a Vaishnava. I have understood everything. You need not say anything about this.
Vrajanatha: Let us forget all he has said. Please tell me: How is the soul released from Maya's prison?
Babaji: When you hear the seventh verse of the Dasa-mula, you will find the answer to your question:
"When a soul wandering from one species to another in the material world sees a Vaishnava filled with the nectar of devotion to Lord Hari, he becomes attracted to follow that Vaishnavas. By chanting the holy names of Lord Krishna, that soul gradually renounces materialism, and in the end he regains his original spiritual form. In that form he enjoys the pure and sweet nectar of the spiritual mellows of direct service to Lord Krishna."
Vrajanatha: I would like to hear one or two quotes from the Vedas as evidence for these truths.
Babaji: In the Vedas it is said (Mundaka Upanisad 3.1.2 and Svetasvatara Upanisad 4.7):
"Although the two birds (the Supersoul and the individual soul) are on the same tree, the eating bird (the individual soul) is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord, and knows His glories, at once the suffering bird becomes free of all anxieties."*
Vrajanatha: It is said that when he sees the worshipable Supreme Lord and understands His glory, the individual soul becomes free from anxiety. Do these words describe 'liberation'?
Babaji: When one is released from Maya's prison, that is called 'liberation'. To attain liberation one must associate with saintly devotees of the Lord. When he attains liberation, the soul regains its original spiritual glory. That kind of liberation should be sought. In Srimad Bhagavatam (2.10.6) it is said:
"Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies."*
When the soul is released from Maya's prison, at the moment he is at once liberated. However, when he is thus situated in his original form, the soul begins to perform an endless series of spiritual activities. The soul's first need is to perform these duties. It may be said that liberation puts an end to a great host of sufferings. However, beyond that, liberation brings with it spiritual bliss. This is described in the following words of Chandogya Upanisad (8.12.3):
"Then the soul leaves the material body and goes to the effulgent Supreme Personality of Godhead. The soul then regains his original spiritual form and in that form he enjoys many pastimes, eating and playing with the Supreme Personality of Godhead."
Vrajanatha: What are the signs that show one has been released from Maya's prison?
Babaji: Eight signs are described in these words of the Chandogya Upanisad (8.7.1):
"One should seek a soul who is free from sins, old-age, death, lamentation, hunger, and thirst, who desires the truth, and whose thoughts are fixed on the truth."
Vrajanatha: In the verse from the Dasa-mula it was said that when he attains the association of a Vaishnava who relishes the nectar mellows of service to Lord Hari, the soul wandering in the cycle of birth and death can attain auspiciousness. I have a question. By practicing impersonal speculation, astanga-yoga, or other auspicious deeds, does one not at the end attain devotional service to Lord Hari?
Babaji: With His own transcendental mouth, the Supreme Personality of Godhead declares (Srimad Bhagavatam 11.12.1-2):
"Neither through astanga-yoga (the mystic yoga system to control the senses), nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity,, nor through acceptance of sannyasa, nor through yajnas, nor through Vedic hymns, nor through going on pilgrimages, nor through religious duties and self-control can one attain Me as much as one can by associating with saintly devotees whose good association releases one from all that is inauspicious."
In the Hari-bhakti-sudhodaya (8.61) it is said:
"Association is very important. It acts just like a crystal stone, which will reflect anything which is put before it. Similarly, if we associate with the flowerlike devotees of the Lord, and if our hearts are crystal clear, then certainly the same action will be there."*
Therefore association with saintly devotees brings an auspicious result. When the scriptures say one should live alone, the meaning is that one should associate only with devotees. If by accident one unknowingly associates with devotees, he attains a great benefit. In Srimad Bhagavatam (3.23.55) it is said:
"Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge."*
In Srimad Bhagavatam (7.5.32) it is also said:
"Unless they smear upon their bodies the dust of the lotus feet of a Vaishnava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is gloried for His uncommon activities. Only by becoming Krishna conscious and taking shelter at the lotus feet of the Lord in this way can one be freed from material contamination."*
In Srimad Bhagavatam (10.48.31) it is also said:
"One can take advantage of the place of pilgrimage only after going there. By worshipping the particular demigod, it takes a long time for fulfilment of desire, but saintly persons like you, My dear Akrura, can immediately fulfil all the desires of the devotees."*
In Srimad Bhagavatam (10.51.53) it is also said:
"O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the supreme devotees and the Lord of the universe."*
Vrajanatha: By performing pious deeds one attains the association of saintly devotees. What are these pious deeds? Are they not karma (Vedic rituals) and jnana (impersonal speculation)?
Babaji: The scriptures describe pious deeds. Pious deeds are of two kinds: 1. pious deeds that bring devotional service, and 2. pious deeds that bring useless results. Regular and occasional Vedic duties, sankhya philosophy, and impersonal speculation all bring useless results. Association with saintly devotees and contact with places, times and things that bring devotion bring the result of devotional service. As one accumulates these results, they eventually become so powerful that they bring devotion for Lord Krishna. The useless results produced by other pious activities do not accumulate in this way. One enjoys their results and then they are gone. In this material world pious activities like giving charity bring material enjoyment as their result. Impersonal speculation and other like activities bring impersonal liberation as their result. The activities do not have the power to give devotional service. Associating with saintly devotees, observing ekadasi, Janmastami, Gaura-purnima, and other holy days that instil devotion in persons observing them, worshipping Tulasi-devi, worshipping the Lord in His temple, honouring maha-prasadam, visiting holy places, and seeing and touching the devotees all bring the result of devotional service.
Vrajanatha: If a person tormented by the troubles of material life flees from material illusion and intelligently takes shelter of Lord Hari's feet, will he not attain devotional service?
Babaji: If he intelligently understands that his sufferings are all caused by the illusory potency maya, and that the entire material world is by nature inauspicious, and that his only shelter is the lotus feet of the Supreme Lord and the association of the Lord's devotees, then he will take shelter of the feet of the devotees who have taken shelter of the feet of the Lord. Taking shelter of their feet is the most effective means to attain devotional service. That is the way one attains the feet of the Supreme Lord. In the beginning renunciation and the intelligence to understand what is auspicious and what is not auspicious are certainly present, but they are of only secondary importance for a person striving for devotional service. Association with saintly devotees is the most important factor in attaining devotional service. Aside from that association, no other means is very important.
Vrajanatha: What is the objection to saying that karma (pious deeds), jnana (impersonal speculation), vairagya (renunciation) and viveka (the ability to understand what is auspicious and what is not) are secondary means that also help one attain devotional service?
Babaji" There is an objection. Generally, these means bring results that are trivial and useless. After giving the soul material pleasures, pious deeds go away. Renunciation and the ability to understand what is auspicious and what is not tend to lead to impersonalism. Impersonalism tends to cheat the soul of the opportunity to attain the Lord's feet. One should not trust these means to bring devotional service. Sometimes these means may take one to devotional service, but generally they do not. On the other hand, association with pure devotees does not bring results that are trivial and temporary. Their association inevitably brings one to pure love of God. In the Srimad Bhagavatam (3.25.25) the Supreme Lord explains:
"In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed and his attraction becomes fixed. Then real devotion and devotional service begin."*
Vrajanatha: Association with saintly devotees is then the way to attain devotional service. First one hears from the devotees' mouths the descriptions of Lord Hari, and then one attains devotional service. Is that the right sequence?
Babaji: I will tell you the right sequence. Please listen. A soul wandering from birth to birth in the material world may by destiny attain something that leads to devotional service. In the course of his life, by destiny a soul may encounter one of the limbs of devotional service. By chance he may fast on ekadasi, or see and touch a holy place, receive a pure devotee as a guest, or hear the holy names of Lord Hari, or the descriptions of Him, or songs about Him from the mouths of saintly devotees who have Lord Hari as their only possession. If a person performs these activities with a desire to attain material sense pleasures or impersonal liberation, he will not attain devotional service by performing them. However, if an innocent person by chance performs these activities with any motive to use them to attain sense pleasure or impersonal liberation, then these activities will lead him to devotional service. When these devotion-giving pious deeds accumulate after many births, one finally attains faith in pure devotional service. Faith in pure devotional service creates the desire to associate with pure devotees. By associating with devotees one gradually becomes engaged in sadhana (devotional service in practice) and bhajana (worship of the Lord). By performing bhajana one gradually casts all unwanted material desires far away. When material desires are cast far away, one attains pure faith. When faith becomes more and more pure, one gradually attains 'ruci' (attraction to the Lord). As one becomes more and more attracted to the beauty of the Lord, the attraction becomes transformed into attachment (ashakti) to the Lord. When this attachment becomes fully manifested, one attains ecstatic love (bhava or rati) for the Lord. This ecstatic love turns into 'rasa' (the nectar mellows of a relationship with the Lord), which brings 'premotpatti' (pure love for the Lord). This the root of devotional service is seeing and following pure devotees of the Lord. The conclusion, then, is that in the beginning one associates with devotees. Then one develops faith. Then one continues to associate with devotees. The result of associating with devotees is that one attains faith. Faith is also known as surrender (saranapatti) to the Lord. The first association with the devotees brings attraction to the places, times, things, and persons dear to Lord Hari. The first association with devotees brings with it a faith that becomes manifested as surrender to the Lord. This is seen in the Lord's final teaching in Bhagavad-gita (18.66):
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."*
Here the word "sarva-dharma" (all varieties of religion) refers to smarta-dharma (the rules of the smrti-sastras), astanga-yoga, sankhya, jnana (impersonal speculation), vairagya (renunciation), and all other like varieties of religion. None of these kinds of religion is able to fulfil the soul's true spiritual needs. Therefore in the Gita it is written that these religions should be abandoned. In pravrtti-sraddha (positive faith) one thinks, "I know that Lord Krishna, whose form is the perfection of eternity, knowledge, and bliss, and who enjoys pastimes in Vraja, is the spirit souls' only goal. Therefore, completely rejecting material sense gratification, impersonal liberation, and any other non-devotional goal, with unalloyed spiritual love I now surrender unto Him." When this kind of faith arises, one becomes the humble follower of a saintly Vaishnava. In this way one surrenders to a saintly Vaishnava spiritual master.
Vrajanatha: What are the soul's anarthas (unwanted things)?"
Babaji: There are four kinds of anarthas: 1. sva-svarupa-aprapti (things that prevent one from reviving one's original spiritual nature), 2. asat-trsna (thirst for material things), 3. aparadha (offenses), and 4. hrdaya-daurbalya (weakness of heart). Forgetting "I am pure, a particle of spirit, a servant of Lord Krishna, the imprisoned soul goes far away from his original nature. That the first anartha: sva-svarupa-aprapti. One may think "I am material, and these material objects are my property". In this way one thirsts for happiness in the realm of material things. This is called asat-trsna. The three kinds of asat-trsna are: 1. desire for good children and descendants, 2. desire for wealth and 3. desire to reside in Svargaloka. The ten kinds of aparadhas (offenses) I will describe later. From hrdaya-daurbalya (weakness of heart) come lamentation and a host of other problems. These four anarthas are the natural property of a soul shackled by material ignorance. By associating with devotees and cultivating Krishna consciousness, the soul gradually throws these anarthas far away. The path of yoga, which consists of the four parts pratyahara (withdrawal from sense-objects), yama (self-control), niyama (restraint), and vairagya (renunciation), is not an easy path to follow. It is filled with problems. It does not easily lead to the final goal. On the other hand, cultivating Krishna consciousness in the association of devotees is an easy path to follow. It easily eclipses anarthas and materialism. When materialism is eclipsed, the original form of the soul is spontaneously manifested.
Vrajanatha: Should persons free of anarthas be called 'liberated'?
Babaji: Please reflect on these words of Srimad Bhagavatam (6.14.3-5):
"In this material world there are many living entities as atoms. Among these living entities, very few are human beings, and among them, few are interested in following religious principles.*
"O best of brahmanas, Sukadeva Gosvami, out of many persons who follow religious principles, only a few desire liberation from the material world. Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare.*
"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krishna. Such devotees, who are fully peaceful, are extremely rare."*
Only pure devotees are really free of anarthas. Such devotees are very rare. One must search among many millions and millions of liberated souls to find one who is a devotee of Lord Krishna. Therefore in this material world there is no group more difficult to associate with than the devotees of Lord Krishna.
Vrajanatha: Does the word "Vaishnava" refer only to a Vaishnava who has renounced family life?
Babaji: The Vaishnava refers to a pure devotee of Lord Krishna. Such a devotee may be either a householder or a sannyasi. He may be a brahmana or a candala (outcaste). He may be wealthy or poverty stricken. To the extent that he has pure devotion to Lord Krishna, to that extent he is a pure devotee.
Vrajanatha: You have explained that the souls swallowed up by Maya are of five kinds. In those five kinds of souls imprisoned by Maya, you included the sadhana-bhaktas (devotees in the stage of devotional service in practice) and bhava-bhaktas (devotees in the stage of spiritual love). Which devotees are released from Maya's prison?
Babaji: From the moment he begins to live as a devotee of the Lord, the soul may be said to be released from Maya's prison. However, the final stage of release from Maya's prison is only attained when one attains the final stage of mature devotion to the Lord. Before that one is situated in the preliminary stage of release from Maya's prison. When the gross (sthula-sarira) and subtle (linga-sarira) material bodies are both finally broken, the soul attains the final stage of release from Maya's prison. By practicing sadhana-bhakti (the practical activities of devotional service) one gradually attains bhava-bhakti (spiritual love of God). When bhava-bhakti becomes strong and firm, the soul is able, at the time of leaving the gross body, to leave the subtle body also and be situated in his original spiritual form. Because material life lingers during the stage of sadhana-bhakti, and because it is not yet completely removed even in the beginning stages of bhava-bhakti, the sadhana-bhaktas and bhava-bhaktas are included among the five kinds of souls swallowed by Maya. The materialists and the impersonalists are certainly to be counted among the souls swallowed by Maya. Among the liberated souls, they who have attained liberation by engaging in devotional service to Lord Hari have alone attained the true perfection of liberation. A soul who commits offenses and is therefore imprisoned by Maya forgets "I am a servant of Lord Krishna". That forgetfulness is the root from which his offenses grow. Without the mercy of Krishna, that soul is not excused from his offense. In the same way, with the mercy of Lord Krishna, that soul will not be released from Maya's prison. The impersonalist sampradaya's faith that by cultivating impersonal speculation they will attain liberation. That faith is groundless. Without first attaining Lord Krishna's mercy, no one is released from Maya's prison. In Srimad Bhagavatam (10.2.32-33) the demigods speak these two verses to explain this truth:
"O lotus eye one, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances to rise to the spiritual position, to impersonal Brahman realisation, the fall down again because they neglect to worship Your lotus feet.*
"O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like non devotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service."*
Vrajanatha: What are the different kinds of souls free of Maya's prison?
Babaji: The souls free from Maya's prison are of two kinds: 1. nitya-mukta (the souls who were never placed in Maya's prison), and 2. baddha-mukta (the souls who were at one time imprisoned, but now are free). The nitya-mukta souls may be divided into two groups: 1. aisvarya-gata (souls who appreciate the Lord's feature of opulence), and 2. madhurya gata (souls who appreciate the Lord's feature of sweetness). The aisvarya-gata nitya-mukta souls are personal associates of Lord Narayana, the master of Vaikuntha. They are particles of spiritual effulgence emanated from Lord Mula-Sankarsana, who resides in Vaikuntha. The madhurya-gata nitya-mukta souls are personal associates of Lord Krishna, the master of Goloka Vrindavan. They are particles of spiritual effulgence manifested from Lord Baladeva, who resides in Goloka Vrindavan. The baddha-mukta souls (who were once imprisoned but now are free) are of three kinds: 1. aisvarya-gata (souls who appreciate the Lord's feature of opulence), 2. madhurya-gata (souls who appreciate the Lord's feature of sweetness), and 3. brahmajyotir-gata (souls situated within the Lord's spiritual effulgence). Souls who during their period of practicing sadhana-bhakti are attracted to the Lord's opulence become eternal associates of Lord Narayana, the master of Vaikuntha. They attain salokya-mukti (the liberation of residing on the same planet as the Lord). Souls who during their period of practicing sadhana-bhakti are attracted to the Lord's sweetness, after liberation enjoy the sweetness of direct service to Lord Krishna in the eternal spiritual abode of Vrindavan and other like abodes. Souls who during their period of sadhana are attracted to become one with the Lord, after liberation attain brahma-sayujya-mukti (the liberation of merging with the Lord). In this way these souls are completely destroyed.
Vrajanatha: What is the final destination of the soul who is a devotee of Lord Gaura-kisora (Lord Chaitanya)?
Babaji: Krishna and Gaura-kisora are not different. They are both shelters of the feature of sweetness (madhurya-rasa). They do have one difference. Madhurya-rasa (the Lord's sweetness) has two features: 1. madhurya (sweetness), and 2. audarya (mercy). When sweetness is prominent, Lord Krishna is manifested. When mercy is prominent, Lord Gauranga is manifested. The spiritual world of Vrindavan is divided into two abodes: 1. the abode of Lord Krishna, and 2. the abode of Lord Gaura. The eternally perfect and eternally liberated souls who have sweetness first and mercy second reside in Lord Krishna's abode. They are Lord Krishna's associates. The eternally perfect and eternally liberated souls who have mercy first and sweetness second reside in Lord Gaura's abode. They are Lord Gaura's associates. Some souls manifest two forms and reside in both abodes simultaneously. Other souls manifest only one form and are present in one of the abodes and not in the other. Souls who during the time of sadhana worship only Lord Gaura, at the time of attaining perfection go to Lord Gaura's abode and serve Him there. Souls who during the time of sadhana worship only Lord Krishna, at the time of attaining perfection go to Lord Krishna's abode and serve Him there. Souls who during the time of sadhana worship both Lord Krishna and Lord Gaura, at the time of attaining perfection manifest two forms, go to both Lord Krishna's abode and Lord Gaura's abode, and in their two forms serve the two Lord's simultaneously in both places. This truth: that Lord Gaura and Lord Krishna are simultaneously one and different from each other, is a very confidential secret.
After hearing these teachings about the souls released from Maya's prison, Vrajanatha, now filled with ecstatic love, fell at the feet of the elderly Vaishnava and stayed there for some minutes. Weeping and sweeping, the saintly babaji picked up Vrajanatha and firmly embraced him. A good portion of the night had already passed. Taking leave of the babaji, Vrajanatha returned home. Travelling on the path, he deeply thought about the soul's final destination. When he returned home and was taking his meal, he said to his grandmother, "Grandmother, if you wish to continue seeing me, you should stop all this talk of marriage and you should not allow Vani-Madhava to come here. He is my bitter enemy. Tomorrow I will refuse to talk with him. You also should ignore him." Vrajanatha's grandmother was intelligent. Thinking about her conversation during the daytime with Vani-Madhava and what Vrajanatha has just told her, she decided to stop the marriage. She could see that if too much pressure was placed on him, Vrajanatha would go to Varanasi or Vrindavan. That she did not wish. She decided" "What will be, will be."

Chapter Eighteen

Nitya-dharma O Sambandhabhidheya Prayojana (Prameyantar-gata Bhedabheda-vicara)

Eternal Religion and Sambandha, Abhidheya and Prayojana (Simultaneous Onenesss and Difference)

Chapter Nineteen

Nitya-dharma O Sambandhabhidheya Prayojana (Prameyantar-gata Abhidheya-vicara)

Eternal Religion and Sambandha, Abhidheya and Prayojana (Abhidheya)

Chapter Twenty

Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Abhidheya-vicara Vaidha-sadhana-bhakti)

Eternal Religion and Sambandha, Abhidheya and Prayojana (Abhidheya: Vaidha-sadhana-bhakti)

Jaiva-dharma (The Universal Religion)

by Srila Bhaktivinoda Thakur

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