Nomenclature of the Absolute by Bhaktisiddhanta 24 Pages

8/13/2019 Nomenclature of the Absolute by Bhaktisiddhanta 24 Pages

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Nomenclature of the Absolute

by Srila Bhaktisiddhanta Saraswati Thakura

Shri Chaitanya Maharabhu

Shri Krishna Chaitanya, though He came more than four hundred years ago, is present among us when His Words

are explained anywhere in this world. His message has little connection with our ordinary ideas. It is somethingsupernatural. It refers to 'transcendence'. There are occasions when many of us also can peep into transcendence,ut most of our messages get contaminated with ideas of a worldly nature. Shri Krishna Chaitanya had no amitio

to spea! anything that would facilitate sensuous acti"ities. #rdinary religionists spea! much aout things which w

grasp y our senses. $ut Shri Krishna Chaitanya has spo!en to us some transcendental words which, although the

ha"e affinity to ordinary ideas and things should not e applied to what we find on the mundane plane.

It is necessary first of all to !now His standpoint. He spo!e on de"otional lines. %e"otion is not a mental

exploitation in which the words which are used ta!e us to a region which is eyond our sensuous scope. $ut we ca

see things in that line of de"otion only when its language is an adaptation of what we use in connection with what


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we meet with in this world. #n that score we should not e&uate the words meant for transcendence with the same

category meant for mundane things.

In the first place He has not departed from the ideas and hymns of the edas, the Shrutis and the (panishads. He

had no amition to tal! anything not supported y the re"ealed Scriptures. He said that the Transcendental Sound

has to come in order to regulate the senses which at present are merely wor!ing to get some fruit for us through ou

actions) ut whate"er results may come out of our outward acts will e only for our indi"idual purposes) ourfriends are not profited therey. So some *ealous acti"ities are found among our friends which are concerned with

fruiti"e results. The Transcendental Sound regulates the senses which are always trouling us to secure some rich

for oursel"es which are not shared y others, and so we ha"e to expect some hostility from friends and foes as we$ut He says that the Transcendental Sound Will ring +o"e, an amplitude of lo"e, uniting us with the solute.

Though We are li!ely to e unsteady we should not allow oursel"es to e distured y sense-satisfying

performances. He says that lo"e is the principal suect to e roused up, that lo"e which now lies within us in adormant condition. We are attracted and deluded y outer features of things which tempt us in a greater or lesser

degree and capti"ate our senses. Such things though appearing enoyale at the moment seem to troule us in the

long run. What we recogni*e is perfect peace and real se"erance from painful sensation. #ur predilection is alwayfor what is pleasing to our senses. There are deluding aspects which often hide from us the sight of the inner face.

We should e cautious not to accept what is presented y the senses. The senses re&uire regulation. /"erything is

shifting. We can trace nothing here that is permanent in the world. Time changes e"erything. The solute ne"er

changes. This should e reali*ed.

We should hear e"erything aout the solute) otherwise we will confuse Him with ordinary things, with

perishale things. #ur empiric acti"ities will not allow us a permanent standing ground that will not e changed.

#ur standpoint of the thirtieth year pro"es false in our fiftieth year. #ur growing experience adds more !nowledge

to our stored-up conceptions. These sometimes undergo a change. This con"inces us that what we consider asTruth is really uncertain and as it is meant for the time eing only it will not ser"e us all along.

0an claims a supreme position among the sentient oects who ha"e transactions with the worldly phenomena,

entertaining the future hope of a continuity of such conditions e"en after the transformation of the presenttaernacle. 1ationalism is associated with man, and according to our needs we entertain hopes of using our

discretion in the fittest way as far as possile. We !now we are dependent on entities without whom our rational

acti"ities cannot find real display. %ependence is an inseparale element in us, though our ego is always exercisin

a power inherent in us for dispelling all discomforts of the mundane atmosphere. We are endowed with senses andthe senses ha"e no other predilections than to secure felicities in e"ery transaction. When we ta!e up an indi"idua

case, we find that gratification of our senses is the principal characteristic in our person. nd this attitude of many

among us often promotes a further desire to see! our own gratification from our co-sharers. When we actually putoursel"es in difficulty in search of sensuous pleasures and expect others to help us we should e ale to contriute

towards social harmony y some effort. If we do not desire to encroach upon our friends and co-sharers we canno

li"e, ut the oligatory social regulations to control our senses dominate our decisions on ci"ic principles. We findoursel"es &uite restricted in our mo"ements, though non-restriction is felt as a desirale factor for happy life. We

now depend upon the solute to guide us to a harmonious solution of this position. The pressure of our needs

ma!es us discuss the merits and demerits of the situation in which we are to ta!e cogni*ance of the "ery fountain-

head of all phenomenal representations. When we are not satisfied with the conception that this uni"ersaldemonstrati"e aspect is a holy shelter to supply our needs, we re"ert to our pre"ious ratiocination for the hidden

treasure ehind the exoteric manifestations. $ut the /soteric 2ountain-Head comes up efore our "ision, always

setting Himself free from eing handicapped in the phenomenal region. So we are compelled to consider thesituation of the /ternal $lissful Knowledge transcending all regions of mental speculations. This #"ersoul claims

to incorporate pure uncontaminated souls on His Harmonious 3lane. #ur mental speculations may troule us y

as!ing why the principal Transcendental oect should not incorporate an all-per"ading conception of oth non-matter and matter, the conception of parts and the whole, and the inclusion of the two ends of specification. #n the

other hands the "ery mental speculation would lead us to ran! pantheistic speculation where all sorts of

phenomenal exclusions are the principal factors. s indi"iduation is a necessary element in me, and as I find suchindi"idual situations to e the oects of our reciprocal acti"ities, and as they are numerous and the "arious


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positions, experienced in our present phenomenal range, are found to e rapturous, there should e a uniting tie to

cement the positions and we often ump into impersonation and dissociati"e ideas of relati"ities for a solution. Th3ersonality of the solute can then only pacify the unsympathetic ealousy innate in the "iew of mundane

persons. This would therey lead to that Highest 0agnitude Who is free from all mundane restrictions of

temporary aspects and locations in a particular limited space. gain, the phenomenal restricti"e "iews should note imposed on the 3ersonality of a thoroughly Independent Integer. So the 3ersonality of 4odhead is to e

approached instead of eing considered as an accused in the doc! for answering our sensuous inspection. We

should allow Him to retain /"erything His #wn. This method of approach is !nown as unalloyed theism.

The Supreme +ord Shri Krishna Chaitanya has as!ed all sections of the people of this world not to tamper ormutilate the solute Truth y their crippled attempts at regulating Him, ut to approach Him with an asolutely

clean and sincere heart in which will e re"ealed His #wn 3hase. He can show different 0anifesti"e aspects of H

#wn consistent with the eligiility of the approachers.

The Supreme +ord has mercifully disclosed the 5ame of the real oect of pure theism as Shri Krishna. Theconception of an impersonal 4od, "oid of all attriutes or all possession of different potentialities is included in

Shri Krishna, as eing one of His partial 3hases where all sorts of sensuous attriutes are eliminated.

What Shri Krishna Chaitanya means y Theism He has demonstrated clearly to the people. We find that He has

rought home to us the conception of different sorts of Transcendental and (nalloyed ser"ices that can e rendereto the Supreme solute Shri Krishna as well as a special feature of ser"ice which was hitherto &uite un!nown to

theists. nd that special aspect of ser"ice was gi"en y Him to the people e"erywhere. The conception of Theism

efore His disclosure was confined to re"erential and lawful principles only. Shri Krishna Chaitanya has taught usthat we may approach Shri Krishna with our unconditional ser"ices in all sorts of aspects. nd He has shown us

the comparati"e excellence of the most confidential relationship etween 4odhead and human souls. (p to His

time, we were &uite familiar with the idea of approaching Shri Krishna y our other de"otional principle only. Wewere simply worshipping Him, lea"ing aside the most attracti"e aspect in rendering our ser"ices to the +ord. We

were thin!ing that the ser"ices to the oect of our worship should e performed y the upper part of the ody and

the lower part of our transcendental eternal ody cannot possily offer any acceptale ser"ice to the $elo"edWhose secondary conception of #mnipotence and #mniscience etc., only were prominent to the theists. We were

neglecting that we ha"e got a transcendental entity called 'Soul', howe"er infinitesimal, inside our external frame)

or inside our astral ody. So, up to that time we were confounding oursel"es with a philosophy which meant

mental speculation only, always restricted y external "iews of the world and a"oiding the cognisance of ourunalloyed ego who is meant for rendering eternal ser"ice to the Transcendental #ect, as the Sentient $eing, I

meant the eternal #"er-Soul. So the le"el of Theism that we had reached up to that time was not ele"ated enough

and we were denied ser"ice of the +ord in higher aspects, I mean ser"ing 4odhead as our closer and moreconfidential 2riend, 4odhead as our Son and 4odhead as our Consort. Thus we were !eeping this transitory

relationship with only perishale oects here. $ut our Theism should not delimit our "ision and ma!e us ignore

the confidential ser"ices which can e offered y a free human soul to Shri Krishna. Hitherto we were not positi"eas regards the 3osition and the /ntity of the #"ersoul, that He alone should e the #ect of our de"otion in all

aspects of Shri Krishna.

We find that unless the Supreme solute Krishna !indly graces us as the willing 1ecipient of our ser"ices, we

cannot do for Him all sorts of Confidential ser"ice, and in any other spects of Krishna i.e., in 0atsya, Koorma,araha, 5risingha, amana, 1ama, etc., our re"erential acti"ities are rather limited to a certain extent. Here in thi

per"erted world we can offer our confidential ser"ices in all the fi"e rasas 6relishing relationship7. Shri Krishna an

no other is the Centre, the "ery 2ountain-head of all %i"ine spects Whom we could ser"e with all the aspects ofour confidential ser"ices. Shri Krishna is '!hila-1asamritamoorti', that is the 2ountain-head of all 1asas. nd we

can approach Him in any one of His fi"e different reciprocal aspects. In engaging all our acti"ities in Him y our

transcendent soul's ody, we can offer Him our eternal ser"ices in fi"e different aspects) whereas, in other 2orms

of the /ntity of 4odhead we are dearred from offering our confidential ser"ice.


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2or instance, in the case of 1amachandra, we cannot offer our ser"ices in all the fi"e different aspects. He cannot

stand as our Consort, ecause Seeta might pro"e that Her de"oted husand 1amachandra would e crossing Hislimits and His ethical 3rinciples, if He did so) and moreo"er Seeta would ne"er allow any other soul the pri"ilege

of rendering that sort of ser"ice to 1amachandra. We find the est example in the case of the %anda!aranya 1ishi

who approached 1amachandra) 1amachandra would not accept them ecause they had male forms and He wasde"oted to only one wife) in other words, for fear of "iolating ethical principles He could not accept that sort of

ser"ice from them. 1amachandra could accept the ser"ices of His suects, could accept the ser"ices of His ser"an

naneya, could accept the ser"ices of +a!shmana and the ser"ice of others in some aspect other than consorthoowhereas Shri Krishna is eternally lo"ale and can "ery easily e called the $ahu-allaha. He can accommodate

hundreds of His dependents as His consorts whereas 1amachandra can welcome only four dependents, I mean, Hi

parents, His rother-friends, His ser"ants and the neutral suects of His 1ealm who render unalloyed ser"ice to

1amachandra. ll others, except Seeta, are dearred from offering any confidential ser"ices to 1amachandra in thcapacity of consorts.

$ut in Shri Krishna, we find that there is no such restriction. /"ery soul can offer all sorts of unalloyed ser"ices to

Shri Krishna. 0oreo"er we find that Shri Krishna welcomes e"eryody. He does not deny anyone. Though Hedoes not allow anyody to !eep that sort of mundane relationship among His temporary pseudo-ser"ants, He

admits e"ery ser"ant if he has got such capacity to approach Him in any of the loftiest moods and positions. Shri

Krishna Himself would always wish His de"otees to accept Him as the Consort. 5o souls are hindered from

ma!ing progress towards the confidential ser"ices to the #"er-soul in that capacity pro"ided the +ord is con"incedthat, eing e"er suser"ient to His 3redominated Counter-Whole, they can offer that sort of ser"ice to Him. So Sh

Krishna ne"er chec!s any sort of confidential ser"ices that we in our unconditioned stage are ent upon offering

Him. The thing is that, in His other aspects we are arred from offering such ser"ices as are not acceptale to Himecause we do confine oursel"es in alloyed mentality or in mental speculations.

If we gi"e up worshipping with our mental speculations, if our independent soul can ha"e a wider and larger scop

we can easily approach that transcendental $eing with all our earnest and sincere endea"our. He does not deny an

ody, neither does He allow anyody to !eep that sort of engagement which is meant for some other spects ofHim, inasmuch as He is the #ne Who is e"er engrossing our soul. So we should scrutinise most minutely whether

we should at all utilise and engage some lims for our personal enefits and some portion of our transcendental

ody for 4odhead8 $ut the real truth is that all our engagements - the whole of our occupation - may e engagedfor Shri Krishna, whereas in other spects of 4odhead we do not ha"e the rarest fortune of performing all these

things in the est way possile.

Shri Krishna Chaitanya has not taught us any anthropomorphic idea. #rdinary people might thin! that they may

indulge in this sort of carrying ideas of this world produced y 5ature to that Transcendental 1ealm, ut suchanthropomorphic ideas are ne"er enoined or entertained y Shri Krishna Chaitanya. ll that we must !now is tha

4odhead is the 2ull, Complete and 3erfect $eing and that He should in His 3erson ha"e no partial and crippled

aspects. We must not e thin!ing that all that we ha"e here in this world with us - all that might e feasile orpracticale and ethical here - we should carry along with us to a region where such imperfect ac&uisitions are not

wanted. We ha"e no such amition.

Shri Krishna Chaitanya told us that self-determination is first of all necessary) otherwise we would e confusing

the mind with the soul. 0ind is &uite different from the soul. The thing is that mind is the conductor of the 3hysicWorld. 0ind gets the impression of nature through the medium of senses and through the wor!ing of our ody,

that is through the former's inter-mingling with external things which are made of matter.

Though we are used to meddle with those things yet when we ta!e theism for our consideration, that is when we

en&uire what the actual 2igure of 4odhead is, we find in the Chatushlo!i $haga"atam that the solute2ountainhead said to $rahma, the Creator9 :If I am to estow 0y mercy on anyody, I must expose 0yself to him

fully. 3ersons who ha"e wrong aspirations and speculations of mind will e dearred from ha"ing any unoscured

perception of the actual Si*e, the 2igure and the Colour that I ha"e. They will e simply missing 0e if I do notconfer on them 0y mercy:. So Shri Krishna Chaitanya has disparaged all mundane thin!ers who are usy with


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high-class philosophies or are stic!ing to their mundane ethical principles, as well as those persons who are

engaged in their altruistic enterprises.

In sustance howe"er we find in our charya's writings9 :5oody should misconstrue that we are tal!ing of a

wholly different #ect Who is not 1amachandra when we tal! of Shri Krishna. $y the tal! of Shri Krishna we do

not mean that we are differentiating Shri Krishna from Shri 1amachandra. Shri 1amachandra and Shri Krishna are

not sustantially different #ects. They are identical. $ut as we find in this per"erted region that one manconsiders himself as the father of someody or the son of someody or the physician of someody, similarly in

Transcendental 1ealm also we find manifold spects of the same solute.

So let noody imagine that we are tal!ing of wholly different oects when we mention the "atars. asude"a isthe same as +a!shmi-5arayana9 +a!shmi-5arayana is identical with Seeta-1ama. Seeta-1ama is the same as

Krishna. We do not find any differences among Them. There should not e any contro"ersy in this matter, and

there cannot e any scope to draw distinction etween Shri Krishna and Shri 1ama sa"e in the planes of respecti"

1asas. We want to appreciate the respecti"e positions of the #ne solute.

We ha"e no amition to shift our position. $ut we are to do e"erything for the confidential ser"ices of the #"er-

soul) and this is safe too. We find a particular worship ut we find that all our acti"ities are not engaged hundred

percent in 1amachandra. We find another particular worship and in this worship a part of our acti"ities may e

!ept apart for our selfish personal use, and only some portion of our acti"ities may go to that "ery adorale oectSuch worship is not perfectly disinterested. We often find that a man claims himself to e the master of se"eral

dependent things here elie"ing this - 'I ha"e got many ser"ants', 'I ha"e got a ig estate', 'I ha"e great learning' an

so forth. If one is inclined to confine oneself to a particular spect, then it would e rather incompatile withhuman nature, as he will ha"e nothing to do with the other spects of the same #ect.

We need not !eep anything for our engagement eyond the solute) otherwise we must go under some other

name than that of '%e"otees'. 2or instance, if we ser"e a horse, we would e called a 'groom', if we treat others wi

medicine, we would e called a physician. These are different denominations we ha"e here. $ut these designationare meant for indi"idual eings li!e us, and we are often found engaged in "arious oects other than the solute

Shri Krishna is the 2ountain-head of all these manifestations. Therefore, there must not e any such gross ethical

idea that He should e crippled or restricted to recei"e some particular sort of ser"ice only. We must not e doing

so. We are to approach the Whole $eing the one /ntire solute, the "ery 2ountainhead. He is Satchidananda'!hilarasarita-moorty' and cannot e disli!ed y any perfectly healthy thought. We should not associate oursel"e

with some other form which may gi"e us self-centered happiness merely. That sort of engagement would e rathe

detrimental to our 2inal Cause or 4oal. We find that the 2ountainhead is possessed of all &ualifications with allsorts of aspects) ut a particular shape may often e seen in our engagements.

So Shri Krishna Chaitanya has explained and shown to us the Whole #ect. nd if we resol"e that we are simply

to follow Him, we shall then e called higher theists. That theism cannot e restricted and found in a particular

aspect only, ust as we find in this world. If we can get rid of all our mental speculations, we would e relie"ed ofthis mundane conception of the uni"erse with the help of the medium of Transcendental Words. If we confound

them with similar words of the mundane lexicon we would e erring) ecause we cannot at one and the same time

use ll-per"ading Transcendental expressions fully for earthly purposes. The Transcendental Word, Sound, orConcept is identical with that 4reat 3ersonal solute or the 2ountainhead.

We would e !nown to ha"e ad"anced well in our theistic aspiration for that 2ullest 2orm, if only the awful and

maestic attriutes other than ll-lissful-ness or ll-ecstatic $eauty were ta!en out from that #ne Integer. So

when we approach Shri Krishna we find that all sorts of spects are fully in Him and we can offer all sorts ofconfidential ser"ices to Him with our transcendental and eternal ody. We can offer oursel"es with all the closest

intimacy to Him in all ways.


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We must not thin! that restricting oursel"es in a particular aspect only, would entail a &uarrel with some one else

dealing with some other school of thought or philosophy or some other religious contro"ersies) there can e littlescope for that since our whole-time attention, hundred percent, should e de"oted to Him and His Counter-Whole

This is the general outline of the Supreme +ord Shri Krishna Chaitanya's Teachings.

+ord Krishna Chaitanya is the comined personality of the predominating and predominated 0oieties of the

solute. We, indi"idual souls, are endowed with a mixed aptitude. #ur consciousness possesses a two-foldpotentiality. It ta!es cognisance of the material categories. It is open to the influence of the spiritual as

distinguished from the mundane. +ord Chaitanya is our only support and the source of our animation. He is the

only #ect of our worship. s a matter of fact e"ery acti"ity of ours owes its possiility and existence to Hisinitiati"e and wor!s as a corollary of his acti"ities. +ord Chaitanya displays the pastime of see!ing Himself. ll

through His 0anifestation He is found most anxiously de"oted to the exclusi"e &uest of the solute 4odhead, H

predominating 0oiety, "i*., Krishna. We, His eternal proteges, are conditioned to follow His lead in this matter. Iwe do so we shall e doing the right thing. $y doing so we would otain the !nowledge of the realm of the

solute. We would no longer ha"e to remain penned within the narrow material scope of three dimensions. $ut

we are hampered y our mixed aptitude. We ha"e the option of meddling with the material as well as the spirituals soon as we indulge this mixed aptitude y mista!ing it to e our real function we are ostructed y the process

We find oursel"es forth-with suected more or less to the handicaps of insurmountale dis&ualifications. These

dis&ualifications ha"e een analysed and classified into four groups. They are liailities to 6;7 lunder 6


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with the mixed aptitude can !now nothing of such &uest. We also !now this. $ut we ne"ertheless cherish the

inclination to approach them. We want to e enlightened in our &uest of the truth y the positi"e as well as negati"method. We had sought this contact with the spiritually inclined as we !now that we shall e gainers y such

contact. Such contact helps in our &uest of Krishna which is ased on the analytic and synthetic methods. It is our

greatest desire to succeed in the &uest.

We !now that such procedure has also its difficulties. The mixed aptitude is really opposed to the &uest of the trutIt is opposed to asolute emancipation, to the supreme function, the supreme need and the supreme goal. Its natur

as well as its language is e&ually opposed to the &uest of the truth. They are found to try to affle our purpose. We

!now this. We also !new that all this notwithstanding, there is no oection to see! contact with an entity that is sohostile to our purpose. He intended to accept that portion from it which is our due.

There are non-spiritual 3uranas, non-spiritual 3ancharatras and non-spiritual philosophical systems and non-

spiritual %arshana Shastras. ll these are full of "arieties of inunctions in the midst of narrati"es of useful and

harmful acti"ities. $ut they also contain much instruction for the propagation of real good and suppression of e"ilThe great sages of old times also studied those wor!s. They were not therey pre"ented from attaining the oect o

their desire. We ha"e felt assured y the !nowledge of this fact.

#ur purpose is to search for Krishna. We ha"e to consider in this connection two suects, "i*., 6;7 'Krishna' and

6


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elimination of the triple limiting en"elope y its means. The truth of the %i"inity has His existence in the

indi"isile cogniti"e principle. Therefore he does not ostruct the enlightening process of words. The modes ofin"estigation represented y the schools that worship 1udra and $rahma respecti"ely, express a gross !ind of

difference from the mode of the aishna"as. Such procedure is ostructi"e of indi"isile !nowledge. It is

necessary to consider these speculations with thoroughness and with a dispassionate mind. If we do not do so therwill arise a "ariety of ostacles, in regard to oect of meditation, the meditator and the process of meditation. It is

necessary to try to remo"e these ostacles. It is necessary to get rid of them permanently. It is not reasonale to

depend on eclipsed !nowledge for the purpose of temporary relief. The sun mo"es in the course in space in dueorder of time. If the sun is worshipped the oect of our worship is an ostacle to our indi"isile !nowledge. It is

not possile to ac&uaint a person with the nature of the word 'Krishna' y means of language that is conditioned y

the triple &uality of the phenomenal world. The 5ame Krishna is identical with the possessor of the 5ame, the

word Krishna is identical with the oect expressed y the same. Aet the two are also inconcei"aly distinct fromone another. It is necessary to e ale to realise the true nature of this inconcei"ale simultaneous difference and

non-difference. Till we are in a position to realise it, our wea! speculation can ne"er enale us to understand the

distincti"eness of the inconcei"ale.

The word '&uest' signifies a mo"ement which finally merges into the significance of progressi"e realisation. Till

then the oect of '&uest' is allowed to drift away on the tide of unchec!ed imagination. It does not ecome

a"ailale for the practice of the process of real &uest. It is necessary for attaining such apprehension that the see!e

of the Truth feels himself under His protection. When this is so the process of &uest no longer goes astray fromindi"isile !nowledge who is asude"a. Then also the process of &uest loses its difference from the acti"ity of

realisation. The process of &uest in"ol"es the clear apprehension of relationship with the oect of search. It is this

which in the suse&uent stage ecomes !nown as $ha!ti of the stage of endea"our. It is $ha!ti which supplies uswith the clue to the lo"e of Hari. +o"e of Hari is the complete, constant and exclusi"e acti"ity of realisation. +o"e

of Hari is realised as the one thing needful.

There are many ostacles in the way of the search of the Truth. Those ostacles ser"e to eclipse the real nature of

the seer of the truth, of the search, and of the oect of search. It is the enlightening potency of words which aloneis ale to destroy all those ostacles. Therefore it is only when the ephemeral manifestation of the deluding potenc

of words is resol"ed into their enlightening function that it does not allow the indi"idual soul to ecome se"ered

from the indi"isile !nowledge, the supremely true /ntity. It also does not promote the per"ersion of the onenessof the cogniti"e principle. #n the contrary it tears up y the root the lunder of the speculati"e theory of

undifferentiated cognition. Shri Chaitanyade"a is this one-ness of the suect and oect of the indi"isile

!nowledge. 5ityananda is the manifestation of this oneness. He is the manifesting aspect of the indi"isile!nowledge Himself. These two are li!e the Sun and the 0oon. They re"eal the cogniti"e potency of the spiritual

soul. $ha!ti estows the &uality of oneness and lo"e of Krishna. These two potencies of estowing oneness and

producing the pleasure of the indi"isile !nowledge are located in Shri Chaitanya.

In this world we construct "arious structures y means of our cogniti"e and acti"e sense-organs. mong thesesense-organs the organ of speech is the parent of the hearing of sound. The organ of speech may not e wholly

estalished in the line of the heard transcendental Sound. In such a case there will appear conflict with the heard

%i"ine Sound, which leads astray the other four senses. This is to e distinguished from words free from all

limitation which remo"e the ostructi"e filth that loc!s the path of the auricular ca"ity. It dissipates the limitedperceptual word. $y such operation the path of transcendental hearing is not preudicially affected. There is a ten-

fold process of rectifying the defects of the physical ody produced y semen in the mother's wom. This satisfies

the speculati"e function of the mind. $y such purifactory process our sensuous !nowledge is enriched. It mayproduce indifference to indi"isile transcendental !nowledge. In such a case it mista!es entities possessing

relationship with 4odhead for things of this phenomenal world. (nder such misapprehension it may renounce suc

entities y the deluding power of the real entity leading them away from the truth and ma!ing them place morereliance upon the nonspiritual reflection of the realm of true cognition.

In the demonstration of teaching, there are two parties, "i*., the 'teacher' and the 'taught'. We find a reciprocal

relation etween the aforesaid two. The position of the taught has a special signifinance ?sic@ in that he has to pay


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his attention to the words and oser"e the deeds of the teacher as well as percei"e the true goal of his attempts. If

he is found to e negligent to recei"e anything from the teacher, he will simply miss the real earings of the taughHis function as a recipient would "ary according to the nature, capacity and degree of whole-hearted attention.

When his nature is under consideration we find that he must own himself as a follower of an ele"ationist or a

sal"ationist or a de"otee. $y a"ailing himself of the teachings he is expected to ma!e up for his inade&uacies yrectifying this wrong notions and assimilating the essence of the !nowledge he is going to recei"e. He can regulat

his mentality y any addition to or deduction from his store of intuition.

The teachings of a teacher are, therefore, meant for enriching, regulating and in"iting the impulse of reception of

the taught in order to enale the latter to ma!e further progress. If he has an irre"erent mood, he will pro"e himselto e a callous and non-susceptile agent. If he pro"es himself &uite worthy of recei"ing the teachings and

enriching himself, he would e deemed fit for underta!ing further mental training. $ut some amount of diffidence

may hamper him in his putiful ?sic@ ad"ance.

The theme of teaching has different phases. The teaching that merely ele"ates the mental power of the audiencewill no dout differ from that which see!s to lift us ao"e the phenomenal existence y the process of meditation

and sha!es off the three mundane positions of the oser"er, oser"ation and oser"ed. The de"otional teachings

need not follow any of the two methods that ha"e "ictimised oth ele"ationists and sal"ationists. So the teachingsof a de"otee should neither help any aspiration of these two classes nor ad"ocate their cause. %e"otional teaching

has already disclosed the fact that any !nowledge secured from finite oects could not possily lead to the

solute position in a realm where no temporal phenomena are seen to e wor!ing. Such dealing with theexistence of a field of fourth to infinate demensions ?sic@ should not e restricted to e rought under intra-

mundane speculations. %e"otional teaching ne"er suscries to the policy of altruistic misapprehension for li"ing

peacefully in a plane of shifting phenomena. The de"otional method does not, howe"er, de"iate at all from altruis

when it shows a transcendental temperament of the cognisance of the solute. The altruistic "iews of pedants ofthe atheistic school cannot protect the futile predicament of intra-sentient eings who are "ery usy to show their

predominating influence o"er de"otional thought. %e"otional teaching should ne"er confine its theme to the

restricted hori*on of ele"ationists and so-called transcendentalists who are amitious to restrict their acti"ities ine"ery way y annihilating their egoistic intra-mundane attempts.

s regards the position of a true teacher we ha"e oser"ed that he is ne"er expected to e the possessor of mere

mental speculations concerned with phenomena or noumena. The teacher should e unpreudiced and should not

challenged for any seeming fault of his in thought, word or deed. The teacher of some particular department ofphenomena or noumena should ne"er e recognised as participating in any teaching of transcendental oser"ation

The unpreudiced nature of a true preceptor who has no other function ut to remain eternally under the anner of

the solute is to impart the e"er-existing unsha!y position of the solute !nowledge enriched with /"er-$lissfenthusiasm.

The ll-$lissful /"er-/xisting solute has emanated the rays of !nowledge which can disclose the true

transcendental position of the 2ountain-head. So the taught should in"o!e Him to delegate such power to him in

order to enale his progressi"e march in the region of the solute 3ersonality where the significance of the 2irst3erson has preponderance o"er the transcendental manifestations of Infinitude. The 2ountainhead of Infinitude, th

2ountainhead of Infinite Wealths, "i*., ll-0aesty, ll-3rowess, ll-4odness, ll-$eauty, ll-Knowledge and

ll-%issociations with flesh and mind, grants the prayers of different actors on this stage of the world who ta!einitiati"e in the temporal region of space and time. The personality of 4odhead has awarded full facility to them in

their soourn of limited !nowledge in proportion to their amount of !nowledge, eligiility and praying capacity.

When we turn to the "arious acti"ities of see!ers of different limited treasures, we oser"e that those prayer-mongers who want to do"e-tail themsel"es with the oect of their prayer are also endowed in proportion to their

capacity for enaling them to disco"er such partial manifestation of the 3ersonal solute. So our much-co"eted

treasures will store for us our respecti"e goals in proportion to our ac&uisitions. $ut a true de"otee is not satisfied

with ha"ing the oons from an empiricist whose impo"erished !nowledge is found to see! for the satisfaction ofpersonal selfish wants merely. nd those who are content to pose their location in Infinity are found to ener"ate

themsel"es in a fren*ied mood, while a de"otee is always found to disappro"e of their intoxicated demeanour in


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engaging themsel"es in the futile chase of temporal soapules. So we do not find any fren*ied disposition in a

de"otee li!e that in an ele"ationist or a sal"ationist.

The essential de"otional acti"ities of an unalloyed soul ecome entirely nugatory in the mentalities of atheists and

are often enshrouded with the intellectual acti"ities of agnostics and sceptics, as the latter are always found to

hinge their flexiilities of speculation on their imperfect and restricted sensuous !nowledge only. true de"otee

can e ale to see easily the alloyed acti"ities or the so-called !nowledge which passes y the name of nesciencehelping its "ictims in their march towards a faricated manifestation of a temporal plane !nown as 'paradise'. This

may e termed the second group where the fren*ied ignorance of the aforesaid group is eliminated. 5ext when we

come to examine the third group who are trying to dismiss all intra-mundane thoughts they are seen as located in peculiarly hallucinating non-manifestati"e sphere of their self and we may undoutedly say that this is a self-

deception tantamount to an lnascarian disposition. The owner of the astral and physical odies has een, y the

ause of his free-will, oligated to remain in a sleeping condition when he has delegated his powers, during hisconspicuous acti"ities in the mundane world, to the two different co"ers which claim to e owned y him.

true de"otee ne"er sumits to any high-sounding reasonings of /le"ationists or Sal"ationists when he is truly

realising his own self as a conciliatory ancillary fragment of a particular manifesting /nergy, the position of which

is on the geometrical line etween the mundane phenomena and the transcendental manifestations. So a de"otee inot expected to indulge in the method of the so-called speculati"e philosophers of the world. The oft-disfigured

sulime "iews and the eternal theme of the edanta do not go to pro"e any hallucinati"e imposition of different

sexological &uestions to e associated with the /"er-/xisting $lissful Knowledge. 5o "ariety of the !nowledge of2initude must intoxicate and cripple the transcendental march of the presumptuous owner of this world of three

dimensions.

Whene"er any inclination is oser"ed in a soourner for a conception of the solute, these sexological &uestions

chec! his acti"ities, ut when his acti"ities are scrutinised they are found to e in a particular chamer of a neuteraspect or a male or female aspect of that #ect. The 3ersonality of ?sic@ the solute /cstatic Knowledge can on

e had if the true discernment of the real self sha!es off y his free will all finite temporal conceptions.

$eing fully empowered through the mercy of the ll-$lissful, the owner of all intra-mundane speculations can

easily sha!e off the chains of the hait of measuring transformale things. n unalloyed soul can only get rid of hideluding conceptions of physico-mental shields. The eternal de"otee is emancipated from non-realistic ideas y th

causeless help of the solute, or in other words, is set free y his lo"e for the latter. 5o clutches or prisoner's

restrictions should e imposed on him li!e those that are necessary to e put on /le"ationists and Sal"ationists. Hhas now got the unconditional mercy from the Supreme 2ountainhead and he need not e compelled to e classed

as a prisoner of the physico-mental.

So Shri Krishna Chaitanya has disclosed the Transcendental 0anifestation which can e approached only y a

theist who is confident of his realisation of the /"er-/xisting /cstatic solute Transcendent, as he has asolutelyno reliance on the seeming acti"ities of a temporal mundane oser"er, oser"ation and oser"ed. The theist can

then approach Shri Krishna as runa did when the latter played his part in the 4reat 0ahaharata War. The

ele"ationist and sal"ationist warriors had een comating with their physical and mental powers in order topredominate o"er each other. $ut the Song of Shri Krishna relie"ed them from all such gross and sutle

underta!ings. The War of the 0ahaharata has shown us the contending positions of physical and mental heroes

usily engaged in this region of mundane speculations. The 0ahaharata has disclosed the fact of different

positions of ele"ationists and sal"ationists, "i*., their positions, deeds, and their final goals.

We ha"e got the true comparati"e idea in the literary expression of the word :/xcellent: i.e., one who has excelle

all the rest of the memers generally of his community. There can e no &uestion when the final result is

designated y the word :excellent:. We need not again put that to a contro"ersy. transcendental harmonising

plane would tell us, through transcendental Sounds, that the manifestations in the regions of three dimensions arenot to e confused with those in the 0anifesti"e 1egion of Shri ai!untha which in the preamle cannot welcome

any challenge of an empiricist when the region itself is endowed with spirit and not with deformed and mutale


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matter. So, as de"otees we ha"e no discussion with an empiricist or a challenger in a mundane measurement, and

the position of a de"otee need not, therefore, e degraded to the position of an ele"ationist or a sal"ationist.

When we finish the perusal of the 0ahaharata which includes the :0o!shadharma:, :Sanatsuatiyam: and the

:$haga"at 4ita:, we can safely e entrusted with dealing with the transcendental oo! which is re"ered y oth

$haga"atas and Sattwata 3ancharatri!as. The est scripture of the $haga"atas 6de"otees7 is the $haga"atam whic

is a narrati"e offered y Shri Suta 4oswami to Shri Shauna!a and a legion of sages who sat for such a "alualeteaching in 5aimisaranya. The present $oo! of Shrimad $haga"atam has incorporated all true 3ancharatri!a "iew

and is !nown as the true commentary of the phorisms of $adarayana that go on to show the connecting lin! and

consistency of apparently conflicting 0antras of the edas.

The physical aspect of the edas would lead people to ase their exploits upon the 3hysico-mental endowments o

the edas ut not upon the permanent and unalloyed !nowledge of the solute. In order to gi"e men relief from

the clutches of physico-mental exploiters some impersonalists ha"e umped into the pacification of mundane

meddlings which the $haga"atam does not ad"ocate. We see therefore that $haga"atas incorporate all3ancharatri!as.

The supreme +ord Shri Krishna Chaitanya has encouraged His followers to learn $haga"atam in an unalloyed

mood. Though the /xcellent Teachings of the 2ull 0anifested Transcendent solute ha"e een narrated through

the medium of words, still a de"otee may often engage himself in the outward manifestations which might edissuading agents for entangling him in the temporal world. So the seeming realisation of rcha 6Transcendental

Image7 of the Icongraphised Transcendentalism need not etray a real 'sadha!a') nor should the symolised

Transcendental words ring the same into a contro"ersial position.

The most important and crucial point of the Shrutis has een ignored y the Impersonalists. So they could not ma!

any progress when they impirically perused and interpreted the 0antras of the edas. The Super-/xcellent Teach

y His Super-/xcellent Teachings has gi"en the est and greatest facilities to His disciples who will, in no time,

turn out to e ser"ing gents of the Super-/xcelent, ?sic@ Transcendental Teacher, Who is Himself identical withthe concept of the Supreme 4odhead. $y the word :Super-/xcellent: the graduation in the Transcendental 1egion

has een found to reach the climax.

In the con"ersation of 1amananda and the Supreme +ord, we find the 3redominated spect of the Transcendental

solute was gi"ing replies to the interrogatories of the Supreme +ord. The true comparati"e studies of thedifferent positions of de"otees could only e made y sumitting unconditionally our ownership of intellectual an

physical store to the "ery 2ountain-head. We shall then e classed as occupying different stages of de"otion. We

shall then find that the song of Shri Krishna Ae Aathaa 0aim 3rapadante ?;@could not e mutilated y our mandan?sic@ speculationists in their degraded unethical "iews of approaching Him. We are told of fi"e different 1asas y

the erudite professors of esthetics in our perusal of Transcendental literature y our spiritual senses which ha"e

no amition whatsoe"er to meddle with mundane reciprocal situations. The Transcendental Supreme 2ountainheaof solute Knowledge - Shri Krishna Chaitanya - has disclosed the different moods of predominating

:1asamaya: and predominated :1asi!as:. So the Transcendental Super-/xcellence of His Teachings would ne"er

e a"ailale to mundane sages or impersonalists until they asolutely sumit to the ending exhortation of theSupreme +ord Shri Krishna in the 4ita. ?


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the ao"e suects for examining Shri Krishna Chaitanya, all our laour would e fruitless and ta!e us not an inch

nearer to the Supreme +ord. It is Transcendental finite ego to approach the Transcendental $lissful Infinite.

We should e ready to recei"e the Transcendental Sounds instead of the mundane sounds that are found in the

+exicons. #rdinary sound is examined y the other senses also. We reser"e the right of examining e"ery mundane

sound that enters our ear with the aid of the four other senses. If the latter do not admit its "alidity, it is summarily

reected. These senses are not fit to scrutini*e the "alidity of Transcendental Sounds. #ur pre"ious experience wilshow which sounds should e examined. If they aim at anything of this world, we should ha"e e"ery opportunity

examining them y our other senses. #ur pre"ious experience will decide whether they are to e welcomed.

$ut when the Transcendental Sound ma!es His appearance, we must not put oursel"es into the challenging moodand suppose that there is any other face. The two sounds are &uite distinct from one another. The mundane sound

meant for entities which ha"e figure, odour, taste, etc. Heat, for example can e percei"ed y the sound produced.

$ut it is the seeming feature which need not tally with the actual snstratum. ?sic@ So, there is a distinct difference

etween the two sounds.

ll Transcendental Sounds go to show #ne #ect, the solute. Where"er there is any de"iation, that is liale to

"anish. solute Sound has got His peculiar phase and should e welcomed at all costs. We are "itally interested

that thing. The "ery description of Transcendental Sound will tell us that the Sound is identical with the #ect,

Bualities and cti"ities and is entirely distinct from 0undane sounds and that the Transcendental Sound ise&uipped with all cogent potencies that will regulate all other senses.

0undane sound is in"igorating to the senses and enales us to come in contact with the world. When our attempt

for the solute, we run no ris!. When we want the sound to come to us, we ignore the solute, we do notrecei"e the Transcendental Sound. The Transcendental Sound is strictly restricted to the Thing. So the solute is

to e determined when we determine our self. ny distorted "iew will not allow us to approach the solute.

2irst of all, we should examine our self. If we thin! we are mind and the external ody, the Transcendental Sound

will ha"e no effect on us. It would e a mundane sound. The sound himself would tell us that the external ody is garment of the inner astral ody and oth of them are the two wrappers of the soul who, in his dormant condition,

incorporates these two which do not determine his own real nature. The external ody is perishale) the internal

ody is transformale. #ur mind in the morning, is different from our mind at noon and so on. It is changed with

the rolling of time.

We cannot rely on the mind and our mental speculation. ll of us are usy in ma!ing our mind control e"erything

relating to oursel"es. This does not admit the conception of the solute. The mental conceptions are all

changeale. The property must not e confounded with the proprietor. #ur external ody is our property. It isperishale and there is no certainty of its retention. In /gypt, the ody was preser"ed. The process was thought

necessary for the reawa!ing of the soul. The materialists see the externality of things. They oser"e that the

comination of material particles produces animation. So, the external is scrutinised y the materialistic sciences.

$ut the idea propounded y intellectual people is that !nowledge is eclipsed and oscured y the interception ofignorance 6"i"arta"ada i.e., wrong conception of things which deludes us in regard to the Truth7. The ac!ground

of time and space intercepts our "isual range. Chinmatra or perfect !nowledge is re&uired in order to !now what

we are. This "iew is different from that of the materialists who want to estalish all !nowledge as identical with th

ac!ground of our conceptions. #ne party thin!s that the spirit comes out of these things y a process analogous tthat of effer"escence. The other party holds that !nowledge is impeded y the material molecules that form the

opa&ue mass which disturs and pre"ents us from examining the entity. This gi"es rise to the conception of

Immanence. There is an inner face in regard to which we are liale to e deluded y the operation of the externalface.

In the first place, we should underta!e to determine the nature of the self. We should !now that we are eternal. Ha

our life een of a few days duration, our prospects would e "ery dar!, indeed. It is the idea of the Semites that th


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is the only life we ha"e. ccording to them, the conception of metempsychosis is a hallucination to dissuade us

from the immediate necessity of learning the solute Truth.

The empiric truth is to e carefully distinguished from the solute. It is analogous to the distinction etween the

glow-worm and fire or etween the mirage and water. The outward feature is not to e trusted. +ime-water

outwardly resemles mil!. The apparent face is not identical with the Immanence, the soul or the sustratum. In

determining the self it is necessary to find our real position. re we products of material things re we the#"ersoul This prolem re&uires to e sol"ed as we shall lea"e the external ody after a time.

When the &uestion of 'Time' is rought forward we find that, we are eternal. When we attend to the prolem of

'Knowledge' we find that our mixed ignorance cannot gi"e us any relief. The soul should e lissful. We do notre&uire unpleasant things. The external ody and astral ody do not ser"e our purpose. If they were our sole

concern life would e troulesome and we would necessarily e pessimists. There is an optimistic "iew to oppose

pessimism. If oth are discarded we would !now what we are. It would result in our considering that we are part

and parcel of the solute liale to foreign in"asion. Incorporation with the world re&uires to e se"ered for therealisation of our permanent situation.

Shri Krishna Chaitanya has told us that we are part and parcel of the :Tatastha - Sha!ti: 60arginal 3otency7 of the

solute Who has got numerous potencies. These potencies are classifiale into departments. The human soul is

situated in an intermediate position as distinct from the $ahiranga-Sha!ti 6/xternal 3otency7 which is perishaleand that ntaranga-Sha!ti 6Internal 3otency7 which is eternal. The external potency offers the reflected intercepte

"iew of the cti"ities of the solute. This supplements the system of ishistad"aita 6%istincti"e 0onism7 or

rather that system is gi"en some additional !nowledge y the introduction of the Tatastha-Sha!ti 60arginal3otency7.

We are not sustratum. Had we een part and parcel of 4odhead there would e no misery. s we are realists we

cannot thin! that we should turn idealist, that we should suppose e"erything to e simply a deluding feature and

that oser"ed oects are nothing ut delusions and that we should consider oursel"es to e the #"ersoul. $ut it isnot so. We are not the sustance. We are potency. The position of the Di"a is a part of the Tatastha-sha!ti 60argina

3otency7 that can enoy, cease to enoy and go ac! to his original position. In the de"otional mood he can offer h

ser"ices to the solute instead of pic!ing up ser"ants from this world which is the plight of the decepti"e rain.These are ut aits and traps and will not lead us to the solute. We are not part and parcel of the sustanti"e

entity 4odhead ut of His Tatastha-Sha!ti to ser"e the solute. The determination of the self will lead us to that

"ery thing.

We should attain first to this, that we are in need of recei"ing the %i"ine oon, our own oon of the self. s we arnow in the human frame, we can ha"e the opportunity of !nowing the face of transcendence. Inanimate eings are

not !nown as sentient. They are depri"ed of the function of audition of the transcendental Sounds. We cannot

communicate to them all that we are in need of in future. $ut since we ha"e got a human life, we are in apredicament that allows us to hear through the medium of transcendental Sound a good response to our desire for

the est thing that one could cra"e.

We ha"e experienced finitude in our pre"ious irth and in this life too y our empirical acti"ities. We ha"e come

across many things and we ha"e come to the conclusion that we should see! for the est) and, in order to do so, ware called upon to pay sufficient attention to our own ac&uisition, eternal ac&uisition) and this is ased on the

opportunity offered to us.

When we thin! that we are conditioned souls we always loo! at the outer side of our existence, that is, the externa

ody we ha"e) and then we come to inspect the inner aspect which we call our astral ody) and oth these comeand go, so that they ha"e no eternal references associated with us. $ut as our souls are eternal, we cannot consider

that the futile external ody as well as the internal temporal ody are identical with the soul. They are incorporate

later on y ause of our independent will. When we ause that free will, or when we show our diffidence to ser"ethe solute, the #"er-soul, we thin! we are to dominate our 5ature and 5atural 3henomena. $ut these things, so


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to say, ha"e only a temporal le"el. The eternal self should ne"er e considered as identical with the mind who is

ut an agent of the soul to meddle temporarily with the external world. We are ut part and parcel of the #"er-southat is, of 3aramatma. We are all human souls. We must not ecome confused y the simile of the rea!ing of the

ar, compared to the material odys, and we should not come to the conclusion that we ha"e no other situation ut

to e identical with the #"er-soul. 2or that is not the case. We are measurale ca"ities li!e that of the pot. Simplyy the rea!ing of the external frame, we cannot thin! that we will e turned immeasurale. We are decidedly

always measurale things. This measurement or the "ery platform of finitude is &uite sufficient for us not to

consider oursel"es to e the #"ersoul. finitude cannot consider that the "ery finiteness can e"er claim that he isthe Infinite. So, Shri Krishna Chaitanya has told us that in your entity you are no other than Karshnas, or

aishna"as. Aou ha"e no other eternal function than to ser"e Shri Krishna.

We re&uire a solution for the "arious prolems of our life. We are liale to e interrupted and trouled y foreign

relations and potential discussions and also to meet different contending ideas and thoughts from outside. So were&uire %i"ine instruction for our purpose. We are assured y the song of the Supreme +ord Shri Krishna,

:Sar"adharmaan parityaya: etc.?=@The essence of this declaration is '%epend on 0e'. :Aou will not ha"e to repen

for such sumission. Whate"er you ha"e ac&uired up to this time, lea"e aside and come up to 0e) I will dictate toyou what course you should adopt:. $ut lest we should not feel assured y this, and lest we should thin! that we

are going to e decei"ed y such persuasi"e dictation and so try to follow some other source of instruction, Shri

Krishna has already sung another song to assure us9 Aehpyanya-de"ataa ha!taa yaante ?>@. The +ord says, :If you

ta!e the initiati"e to suggest a course you are liale to e instructed y such sources which will pro"e to eineffecti"e in the long run ecause I am immanent in the uni"erse and there is no possiility of a"oiding 0e. I am

the source of all existence. I am full of !nowledge, I am endowed with the infinity of liss:. We can ha"e no ette

instruction from elsewhere, which can gi"e a more dependale and complete idea of the real goal. The whole thinthe exact entity, could not e reali*ed if we too! a course different from what Shri Krishna has dictated. Shri

Krishna is the 2ountainhead of all energies) all sorts of energies - e"en the opposite and conflicting energies - are

stored in Him. He is :!hilarasamritamoorty:. We ha"e heard His song, Ae yathaa 0am prapadante. ?E@We areactuated y the influence of 1asa, We re&uire pleasant sensation. $ut we should see that our particular predilectio

is directed to a definite purpose. Shri Krishna is the emporium of e"erything. In the 4ita we are gi"en a clearly

mar!ed and exact situation of the human soul and its relation to the phenomenal existence of His 3ra!riti. We ha"

seen that there are two pra!ritis 3ara and para. Di"as are !nown as 3ara 3ra!riti. $ut Di"as, eing infintesimallysmall, can come under the clutch of para 3ra!riti - can e o"erpowered y the deluding potency. Di"as can also

dissociate themsel"es from this undesirale situation. How can this e We ha"e got the solution as to how to get

rid of this shac!le in the shlo!a 0ame"a ye prapadyante: etc. ?F@$y the use of the word :0am: we see the oect singular - the personality is fixed. The +ord sings, :I can set you free from the clutches of the present acti"ity of

measuring things through the senses. I can show 0yself fully to you when there will e no necessity of exercising

your senses. I ha"e set the engine of the three 'gunas' for the purpose of entrapping the less intelligent people. $utwhen they listen to 0y dictation they see that they can easily manage to get rid of this troule y sumitting to 0

to 0e alone.: There is no other alternati"e for getting rid of our measuring temperament. We are now e&uipped

with senses which are incapale of leading us to the Truth. We are liale to e deluded y the influence of 0aya,

and 0aya is ut a trap. If we want to a"oid that trap, we are to sumit to Him unconditionally. So '3rapatti' is theessential thing which means full sumission. We can exercise our senses ut such exploits will not do any good to

us in the long run unless we sumit to Him lea"ing aside whate"er we ha"e ac&uired up to this time. We are simp

to surrender to Him. When we simply depend on Him, He will gi"e us such facilities as will enale us to ma!e&uic! progress. We are assured that we need not ta!e the empirical course through our senses. Though we ha"e th

inclination to ac&uire !nowledge through our senses, our attempts are often frustrated. #ur empirical acti"ities

often fail to ma!e much progress, for we see that whate"er we ha"e ac&uired y our empiricism calls for more andmore additions or sutractions when we pass along the rolling tide of time. We thin! we ha"e ac&uired a good dea

of !nowledge in our thirtieth year, ut soon we find that !nowledge inade&uate when we reach the fortieth year.

gain if we li"e for ten years more, we will ha"e to re"ise our !nowledge again. In this way li"ing for any numeof years will not ser"e our purpose, it will not ma!e us wise. We come to the ine"itale conclusion that all sorts of

empirical !nowledge is &uite useless for the purpose of gaining the whole truth. We should, therefore, e

'prapanna'. We should simply sumit, and that sumission should e attended with e"erything we ha"e ac&uired.

Whate"er we ha"e ac&uired must e gi"en up considering that we will e helped y Him. $ut if we ha"e no such


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confidence in Him, we cannot part with our ac&uired things. We will e ma!ing a sad mista!e if we conecture tha

the +ord, in the long run, may ha"e nothing to confer on us, and that y gi"ing up what we ha"e ac&uired we willget into troule. We forget that He is the solute. He is the emporium of e"erything. We need not e doutful of

His assurance that He will ne"er fail us. We ha"e got a free will which we can exercise. $ut we are not expected t

imagine that we are independent. We are ound to accept that we are dependants. If we ma!e a careful en&uiry intthe nature of phenomenal oects and sift them, we will fail to get anything which can gi"e us that sort of

satisfaction, relief and poise which the 2ountain-head of all things can gi"e us. So the 4ita tells us that sumission

to the Supreme uthority, Shri Krishna, is the only thing wanted) and y such sumission our desired ends will efully and duly fulfilled. The &uestion is how in spite of the measuring temperament which stands against our

purpose that sumission is to e effected.

fter Samandha comes hidheya which signifies how to reach our co"eted place, what course one should adop

for the purpose of achie"ing our oects. That is hidheya, and hidheyas are a good deal in numer. They areclassed y some authorities as F>, y some as G, and y some others as E. Though there are multifarious courses to

adopt y means of which we can lo"e the ll-lo"e, the solute, these methods are classified into F> or G or E

di"isions. #f the F> di"isions, E are the principal ones, and with these fi"e di"isions we are to deal. These are9 6;7$haga"ata shra"an, $hatga"ata Kirtana, $haga"ata Smaran, 6


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oect of all religions. $ha!ti should e considered nitya, that is permanent and constant. :The Supreme +ord is

uncon&uerale.: #ur strenuous efforts or empirical !nowledge cannot gi"e us the facility of ringing Him withinour sense-perception. The de"otees ha"e no faith in either of these processes, yet they can, y their de"otion,

manage to accommodate Him within their hearts. We are to throw off all exertions for ac&uiring !nowledge, and

lea"e aside all our explorations of !nowledge. We should not mind gi"ing up all that is not wanted. We need notpose oursel"es as intellectual giants. $ut we should always e energetic in our de"otional purpose. We are not to

ha"e any confidence in the two systems of !arma and nana, or accept the results deri"ed y these two methods.

We should e de"otees. ural reception should e sufficient for our purpose. We should hear from the lips of theadepts who are constantly usy in offering their ser"ices to the solute. They ha"e the power to guide us into

channels leading to the lo"e of the ll-+o"e.

The solute is e"er ready to recei"e His ser"itors, and His ser"itors ha"e no other engagement ut to ser"e Him.

%e"otees do not thin! that they ha"e any other course to e adopted. They need not ha"e any other engagements.They are always engaged in pleasing their 0aster. There cannot e any difference of interest etween the 0aster

and His ser"itor, nor does it happen that when the 0aster is wanting one thing the ser"itor is supplying another

thing. Whate"er is wanted y the 0aster that should e supplied y the ser"itor, that constitutes real ser"ice. Weshould always e ready to ser"e according to the whims and predilections of the 0aster. This is de"otion. It is not

for us to offer to the 0aster anything according to our own taste, which may not ha"e His appro"al. He is the

2ountainhead of all potency. He is the 3redominating gent and we are the predominated agents. We ha"e no oth

duty ut to attend to the wishes of the master. #ur duty should e to ser"e Him as a de"oted spouse and not ashusand. The 0aster should not e the spouse. The de"otion to a single wife such as we find in society is not e

applied always to the Transcendental. Sri 1amachandra has een restricted to one wife, whereas in the case of Shr

Krishna there are millions of 4opis) ut this lo"e is on a Transcendental plane where Shri Krishna, the Supremeutocrat rules o"er all souls. We need not restrict Him. He is the 3roprietor of e"erything and e"erything is within

His range. We need not put Him under the clutch of restriction as if He is 5ature's product and not nature one of

His products. We should always aide y the rules of ci"ic discipline otherwise some restlessness or disturancemay arise in society. We are to rememer such maxims as, :%o unto others what you wish others to do unto you:

in the transactions with our friends. $ut the case is different in our relation to the solute. The solute lays

claim to e"erything as 3roprietor and therefore all properties are meant for His ser"ice only and not for the ser"ice

of any one else. Since we are dependants, we should e restricted in e"ery way, ut we need not for this reason tryto put restrictions on the 0aster. We ha"e got some independence, ut that independence should not e indulged i

such a way as to restrict the 0aster. We are allowed some definite things for our purpose, whereas He has sway

o"er all. So we must not thin! of Him as we do aout His created eings. When the solute wants something, ware morally ound to offer our ser"ices to Him and to attend to His needs. If He thin!s that He is the Husand, all

should e His wi"es. The soul should attire her ody according to the taste of her Husand) she should apparel

herself in such a way as to please her 0aster. We are not to thin! that 4odhead should e a predominated agent toser"e our purpose. We cannot lord it o"er Him, We are not allowed to do so. We are incapale of doing so. $eing

infinitessimally small, we ha"e not the power to ha"e Him as our dependent. We ought not to thin! that He should

e our parent and ser"e us, as we find our worldly parents doing from the eginning of our li"es. We should ser"e

and worship $ala Krishna, Child Krishna, as His parents. :I need not go through the edas, I need not read thedharmashastras and 0ahaharata for the amelioration of my troules. +et persons who are too much afraid of

worldly troules read edas and so on. I am not at all afraid of all these. I do not thin! that the pessimistic trend o

my mind should engage me in reading these oo!s. These are lifeless transactions. I want a li"ing thing. I see that5anda, as father, has got the pri"ilege of nurturing and fostering Child Krishna from the "ery eginning. So it is

etter for me that I should ha"e 5anda as my preceptor instead of all these Shastras.: The Child Krishna is found

e crawling in the corridor of 5anda's house. I am also going to worship Him as His parent ser"itor. Therefore, thparent ser"itor should e my preceptor. I should not as! Him to e my friend, ut instead, I should efriend Him,

i.e., I should render my ser"ices to Him as a friend. I should also li!e to e termed as His confidential friend and

not a re"erential friend. 2latterers are used to flattering their masters posing themsel"es as friends. I should not eHis flattering friend. I should li!e to e His confidential friend. I won't hesitate to offer Him any food which I ha"

already tasted efore to see whether it is relishale or not. If I find the food to e nice, then only shall I place it

efore the Supreme +ord, whereas our re"erential friend would not allow such conduct which is &uite contrary to

ideas of the re"erential worshippers of the +ord. /"en Shri 1amanua followed the rules of re"erential worship.


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$ut Shri Krishna Chaitanya has told us that we should e His confidential friends instead of posing oursel"es as

friends in a re"erential mood. The re"erential mood puts a sort of screen efore us. Shaanta-rati is the neutralmood. The solute has the right of recei"ing the different ser"ices rendered y His ser"itors. The +ord says, :He

is e"er ready to recei"e ser"ice from His ser"itors in whate"er manner it is offered.'

#rdinary people do not understand what religion is. 0ost people inure the cause of ser"ice, excepting the school

of %e"otion. Dnanins want to merge in the 3ersonality of 4odhead. $uddhists thin! that they can get rid of allmiseries y annihilating themsel"es. Henotheists thin! that they will, in the long run, reach a state where there is n

manifesti"e or designati"e feature. %e"otees call such people non-de"otees, atheists, sceptics, etc. There are

Karmins or Karma-"irs who are capale of doing many things. They declare they ha"e got a definite oect forwhich they wor!, otherwise they would e called frantic or mad people. They are all wage-earners or contractors,

and do their wor! in order to get something in return. gnostics on the other hand do not troule themsel"es with

such things) they want to lose themsel"es, they want to commit suicide. These people are not de"otees. The idea oa de"otee is &uite different from the ordinary idea of men in general. The de"otional school is always loo!ing afte

the interest of the solute. They do not class themsel"es as Karma!andins or Danana!andins - they do not oin

these two parties. They are &uite different.

We all should aspire to e 0athura people. We should ha"e a proper conception of spiritual 0athura instead of thmundane 0athura which is the place of enoyment of people with "ery low aspirations. #ur Sahaiyaa rothers

thin! that they can ha"e access to 0athura y paying the railway fare. It is y surrendering oursel"es to the

3receptor's 2eet that we can ha"e an aode in 0athura. #therwise we cannot get an entrance into thetranscendental region. We should approach the 4uru Who will confer on us the eight things i.e., 5ame, 0antra,

etc. The 5ame is the Transcendental Sound and 0antras are incantations. The 5ame is identical with the 5amee.

The 0antra is re&uired in order to reach that situation in which the 5ame can e properly chanted. The son of

Shachi is the Supreme +ord Himself. %amodar Swarup is the head of the 4audiyas who are the transcendentalser"itors of Shri Krishna Chaitanya. 1upa and Sanatana were sent to 0athura y Shri Krishna Chaitanya to diffus

transcendental !nowledge there. There are se"eral 3uris which can gi"e sal"ation and among them 0athura is the

most supreme. 4ostha"ati signifies the place where Shri Krishna was feeding His cows. 6The sound :4o: has"arious meanings such as - Knowledge, the senses, the animal cow, etc.7. nother holy spot is 1adha!unda is a

tan! where Shri Krishna got rid of the sin He had incurred y !illing a cow named ristanemi. He !illed

ristotelianism or the rationalistic process of reasoning of this imperfect world. When Krishna wanted to oinhands with 1adhi!a, ristanemi came forward to distur Him, ecause 1adhi!a was thought y many people to

the wife of a mil!man named himanyu. This ristanemi was the incarnation of mundane !nowledge, and

Krishna !illed him, for that act He expiated y ta!ing a dip in the 1adha!unda. This !unda is the mentalspeculation of 1adha. The eternal land of our aode should e 1adha!unda. $y the order of 1adha!unda we

should ha"e our gro"es. There are millions of gro"es on the an!s of 1adha!unda.

This world is a per"erted reflection of the original which is our real home. Instead of passing our time here, we

want to go ac! to our eternal aode. We are now "ery usily engaged in pursuing pleasant sensations gained your senses from the 3henomenal oects. We should ma!e it a point to eradicate the root cause which has rought

us to this world of delusion, apparent pleasures, miseries and troules. The mind is the root of all e"ils and the roo

of all pleasure-see!ing inclinations. So the mind should e suugated first i.e., it should not e allowed to ta!e

initiati"e in anything. #rdinarily the mind controls our senses and the soul is lying in a dormant condition. The sohas delegated its power of transacting with the external world to the mind, and the mind has fi"e ministers to help

in the administration of the phenomenal world. $ut the mind is not a dutiful agent of the soul. It always tries to

inure the interest of the soul. The soul has come down here and, while doing so, it has incorporated two en"elopeone sutle and the other gross. Conse&uently the soul is now in a drowsy condition. It cannot exactly compel the

mind to loo! after its interest. t this crisis, the e"er-merciful +ord Shri Krishna sends His messengers with the

Transcendental Sound. This Transcendental Sound is meant to regulate the fi"e senses which are engaged in awrong way to foster the cause of the mind and to inure the cause of the eternal soul. So aural reception is the first

thing we should see! from the gent, the deputed 0essenger from the transcendental plane. The transcendental

Sound is transmitted through the lips of the 0essenger in the shape of a 0antra and in the shape of the 5ame. Th"ery 5ame of the Transcendent can regulate the senses. :4o on chanting the 5ame, constantly repeat the


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Transcendental 5omenclature, and you will find that energy is eing inected into you. $ut this 5ame should com

to you from a good source, from a transcendental source, and not from any mundane source. The name should note confused with the other sounds of this world. The Transcendental Sound regulates the senses and does not

sumit to the senses for scrutiny. When the Supreme +ord Shri Chaitanya %e"a met Shri 1upa at llahaad, He

first of all transmitted something into the entity of Shri 1upa which empowered him to recei"e the TranscendentaSounds from Him, and then He imparted those Transcendental Sounds to him with all explanations.

0antra is the 5ame in the dati"e case. The Supreme +ord, eing dho!shaa, does not allow anyody to see Him

$ut people are impatient to see Him first, and that is a wrong process.

There cannot e more than one 4uru. 4uru is only one without a second. We should first of all ma!e a searchingen&uiry throughout the world to single out the proper person from whom we can get the process for our adoption.

We should rely on him fully and ha"e our confidence 6Shradha7 in Him. He will dictate to us what sort of

engagement or haan we should perform for the welfare of our souls. s a result of this engagement or

$haana!riya, we will e set free from all sorts of troules and all our ac&uisitions and empiric acti"ities will eregulated. That is, all undesirale elements which ha"e crept into our acti"ities will e eliminated. This is called

anartha-ni"rithi. Then comes 5ishthaa. We should resol"e that we will not de"iate from our only oect which is t

ser"e the solute, to e constantly attached to Him. We should ha"e some sort of predilection or taste for ourhaana!riya, the continuity of which should not e distured. When we transcend Saadhan-ha!ti, we are placed

in the $haa"a-ha!ti region where we will find that 'rati' is the cardinal point, the principal thing. When we were

passing through Saadhan-ha!ti, Shraddhaa was the index) here, in $haa"aha!ti, rati is the index. 1ati has fi"edifferent aspects, shaanta, daasya, sa!hya, "aatsalya and madhura. 1ati is the 0edulla #longata or the sustratum

which lies etween Saadhan-ha!ti and haa"a-ha!ti. 1ati is supplied y four different ingredients !nown as

"ihaa"a, anuhaa"a, saat"i!a, and saanchaari. ihaa"a includes aalamana and uddipana. In aalamana we find

"ishaya and aashraya. There is acti"ity of "ishaya for aashraya and of aashraya for "ishaya. The ishaya is onewithout second, ut aashrayas there are many. Krishna is the only ishaya, and Karshnas 6de"otees7 are the

ashrayas. 1ati is associated with ishaya and is de"eloped y the influence of uddipana. When we designate

oursel"es as ashrayas, we ha"e only one ishaya Who is always eager to confer mercy on us, i.e., assign a properengagement for us) at the same time we should ha"e the same inclination to ha"e connection with ishaya.

nuha"a is regulated ha"a, ust following "iha"a. Then comes satt"i!a and sanchari. The former are eight in

numer and the latter thirty-three in numer. Satt"i!a indicates ecstasy. The ecstatic or enli"ened features ofSatt"i!a are displayed, de"eloped and nurtured y the == sanchari ha"as. So rati is associated with > ingredients

"iha"a, anuha"a, satt"i!a and sanchari. When they are mixed up, we find a palatale drin!, rasa. 1asa is formed

y the composition of these four ingredients with rati. Then we come to prema-ha!ti, where rasa is indicatory. Inha"a-ha!ti rati is the cardinal point. The ishaya and the ashraya oth drin! this rasa. We ha"e now come to

prayoana-tatt"a. shrayas taste Krishna-rasa and Krishna tastes shraya-rasa. The de"elopment of ha"a-ha!ti

leads to prema-ha!ti, and in prema-ha!ti we find rasa. 3eople need not confuse chit-rasa with ara-rasa. Chit-ra

is tasted in a region where no imperfection can possily reach. Dara-rasa, such as we find in stories li!e 5ala-damayanti etc., should not e carried to that region. The domain of rasa is $haga"ata. The oo! is dedicated to

rasi!as and ha"u!as and not to anyody else. Krishna-prema is the only prayoana or need. This is the final stage

There are some people who with their hallucinati"e ideas thin! that hoga should e the final goal, and there are

some per"erse people who thin! that tyaaga should e the final destination. $ut these ideals are not congenial forour propagatory wor!. We are not to confine oursel"es to the ideas of hogaor tyaaga. 3arama-dharma is not

temporary religion associated with the retention of temporary things. We must not thin! that 3arama-dharma is on

the same line with Itara-dharma. 3arama-%harma or Sanatana-dharma is meant for our eternal purpose. #ur souleing eternal, this Sanatana-dharma is to e adopted, ut not the pseudo-sanatana %harma ad"ocated y the

!armins and nanins. We should e "ery careful not to accept the agnosticism of the pantheists. We should also e

careful not to accept the enoying mood of the !arma-!andins who are "ery eager to ha"e us as followers of theirgluttonous desires. So true de"otion should e defined first. In order to do so, the second shlo!a of the $haga"ata

reading :%harmah prohita- etc.: has come to us. 3rohita means 'from which all pretensions ha"e een uprooted

3ersons who ha"e already transcended the mundane regions are !nown as sadhus, and the religion of the sadhus iinculcated in the $haga"ata. 0atsarata is the comination of the fi"e ostacles "i*., Kaama, Krodha, +oha, 0ada


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and 0oha. $y indulging in these passions we ac&uire matsarata 6ealousy7. Sadhus are free from ealousy.

aasta"a -- astu means positi"e entity. We should ha"e access to the positi"e entity and not the negati"e side ofthe dreamy representations of the oects. $y the re"erential study of the $haga"ata the threefold tapas 6miseries7

"i*., aadhyaatmi!, aadhid"i! and aadhihouti!, are completely eliminated.

Krishna-prema-rasa should e our desired end. We should e rasi!as and haa"u!as and ne"er ecome de"oid of

rasa.

If you are forgetful aout rendering your ser"ice to Shri Krishna you will e denied the entire enefit and you wille compelled to wal! the stage of this conditioned life. So the true duty of the mind is to associate itself with the

%i"ine through the senses. We are now in"ol"ed in our passionate senses and these senses are flying in differentdirections and are not concentrated on #ne. So there is de"iation from the solute. $y that de"iation, we find

hundreds of things appearing efore us. They tempt us and we engage oursel"es in rendering our ser"ices to them

When we are assured that the only duty of the soul is to render ser"ice to the #"er-Soul and that the other

incorporations are ut temporal, we then decide that we should emerge clearly from out of these differentengagements of the world that are placed efore us. We come to understand that we are part and parcel of the

2ountainhead, the #"er-Soul, and though we are not the Sustance itself we are fractional parts of one of the

potencies. We are gi"en to understand that in the transcendental region no foreign thing should e included and inthis world we do not find the unalloyed position of transcendence. We get a mista!en idea when we consider

oursel"es to e part and parcel of this uni"erse ust aduncts of this phenomenon in which we are now experiencin

our conditioned life. We are now, rather enwrapped y the two wrappers) and these two wrappers are made up ofmatter and ostructing sutlety. So we run the ris! of suscriing to the "iew of identifying oursel"es with materi

phenomena, or, if we are more !een we find that we ha"e got an astral ody. We can e drawn to the solute

from the limited concrete world and we can uild up on these purified ideas of matter. So our duty should not e

confined to the foreign wrappers associated with the foreign things only - I mean the material ody which has gotsense and these other e&uipments - and consider these e&uipments as meant to mo"e towards astract ideas from

the concrete. $ut these ideas "ary according to our fitness in empirical acti"ity. These changes in phenomena app

to the external and internal odies ut not to the soul.

$ut we ha"e got our own position in the intermediate land, that is, the land etween 'Chit' and 'chit') and we call

that plane 'Tatastha.' Some human souls are conditioned and some are lierated. +ieration is nothing ut going

ac! to the original position, that is offering our ser"ices to the /ternal $eing, as we are eternal oects. If we wan

that we should come under the temporal clutch we may do so y enoying this world which gi"es us happiness) uthe normal condition of this world is full of miseries as all experienced men ha"e oser"ed. That "ery thing itself

pu**ling. Why ha"e we come to this place It is so ecause we ha"e exercised our free will to play on a particular

le"el and we ha"e een ausing our free will to turn 'Kartas.' In other words, we ha"e ta!en an initiati"e to enoythis world and we ha"e therey sumitted to the trap, or rather to the laws, of Karma. We should thin! that we ha"

had e"erything at our own ris!, and only when we come to !now from good counsel that the external ody is

misused y the association of this world and our internal ody is misused y mental speculation or y meddlingwith these external phenomena, do we realise that our own entity is lying in a dormant condition inside that, and

that if the interest of the soul is once generated in us, we will find that ser"ice of the solute is the eternal

function of the soul and the only duty.

In our conditioned life we see here that we ha"e got fi"e different relationships. We trace these fi"e relationshipsusually among our worldly associates, ut some of us thin! we should extend them to the %i"ine, and so approach

the #"er-soul with a definite purpose of our own to please Him, to ser"e for Him, to render ser"ice to Him, that is

to place oursel"es efore Him, to attend to His eternal necessity and not to attend to our temporal seemingnecessity. s ele"ationists, as Karmis, we re&uire that happiness should come to us. s sal"ationists we thin! we

should merge into the solute so that the fruit is to come to us personally, whereas we always depri"e the #"er-

soul of ha"ing our ser"ices for Him. We do not gi"e Him any opportunity to lo"e us y our Karma!anda or

Dnana!anda. We do not endow the solute with any pri"ileges since we ha"e a strong inclination only to ac&uirefor oursel"es something which we thin! will gi"e us happiness for our sensuous purposes. ll these phenomena

come to us, and as soon as we come in contact with a real sage who can gi"e us a true idea, a thorough idea of the


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position, we will at once adopt that process and therey relie"e oursel"es of all notions of this conditioned life.

When we are in need of ha"ing the counsel of an entity who is con"ersant with the thought of transcendence wesee! his protection. Shri Krishna Chaitanya, as Dagadguru, has preached what we re&uire and offered us the

protection we re&uire against the fri"olity of the senses. : man who is desirous of ha"ing the greatest oon shoul

always utter the 5ame of the Transcendental solute, the /ternal solute, the /ternal Knowledge, the /ternal$liss, the /cstatic $liss, the Complete, Who is called Hari.: The "ery word Hari is the Transcendental Sound and

this should ne"er e confused with the ordinary conception of llah, 4od, $rahman, 3aramatma, etc., of different

religions persuasions. The dictionaries ha"e gi"en us the connotation of these words and we are con"ersant withthe oects for which the words stand.

They limit the same to a rief compass, instead of re"ealing the fullest aspect of the all-emracing #ect of lo"e.

So Shri Krishna Chaitanya declared that if we wish to lierate, oursel"es from these pu**ling &uestions we should

first hear from the lips of one who is con"ersant with transcendentalism the exposition of the 5ame of Hari. Hewill e &uite eligile to chant the 5ame of Hari all the twenty-four hours of the day. He can ha"e the pri"ilege of

uttering the 5ame of Hari for all time, if he can claim that he has the lowest and most humle position, instead of

proudly proclaiming himself as $rahman, -- 'ham $rahman' - and identifying himself with the ll-3er"asi"e. If is found that he can endure any amount of troule that may e offered y some inimical agencies, that he can ha"e

the patience to cross all sorts of ostales ?sic@ placed y e"eryody, and if he is at the same time found to e in the

mood of uttering the 5ame 6the 5ame eing identical with Hari Himself7, that uttering of the 5ame would lead

him to consider himself as the humlest of all) and in this predicament he will see clearly the way to liss, eing sfree from all earthly onds. He will then surely find his wa

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Nomenclature of the Absolute by Bhaktisiddhanta 24 Pages

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