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