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Vai ava-siddh nta-m l a neCklaCe oF divine ConClUsions aCknoWledGements Translation: r p da B. V. D modara Mah r ja Translation assistance: r p da B. V. Madhus dana Mah r ja Editors: Vrajendranandana d sa, Kundalat d s Fidelity check: r Gop la d sa, r R dhik -kum r d s Proofreaders: Sulat d s , Indupati d sa, Vaijayant -m l d s Layout and design: K a-karu ya d sa, Haladhara d sa Front cover painting: r mat y mar d s Bhaktivedanta Book Trust Intl. Used with permission. Other assistance: r p da B. V. Madhus dana Mah r ja, r p da B. V. Giri Mah r ja, nti d s Prahl d nanda d s Photo of r r mad Bhaktived nta N r ya a Gosv m Mah r ja: Madhuvrata d sa Photo of r r mad Bhaktived nta Sv m Mah r ja Bhaktivedanta Book Trust Intl. Used with permission. www.krishna.com OUR WEBSITES www.purebhakti.com www.backtobhakti.com www.purebhakti.tv www.harikatha.com www.bhaktistore.com www.gvpbookdistribution.com 2010 Gaudiya Vedanta Publications. Some Rights Reserved. Except where otherwise noted, content in this book is licensed under the Creative Commons AttributionNo Derivative Works 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/bynd/3.0/ Permissions beyond the scope of this license may be available at www.purebhakti.com/pluslicense or write to: gvp.contactus@gmail.com ISBN 978-1-935-428-29-9 First Edition: October 2010 (3,000 copies) Presented on the First Day of K rtika Month, 22 October 2010 r r guru-gaur gau jayata Vai ava-siddh nta-m l a neCklaCe oF divine ConClUsions - r la Bhaktivinoda h kUra - Translated from the Hindi Edition of trida i sv m r r mad Bhaktived nta n r ya a Gosv m mah r ja English titles published by r la Bhaktived nta N r ya a Gosv m Mah r ja Arcana-d pik Bhajana-rahasya Bhakti-ras yana Bhakti-tattva-viveka Controlled by Love D modara-l l -m dhur Essence of the Bhagavad-g t Five Essential Essays Gau ya Vai avism versus Sahajiyaism Gaura-v Prac ri e Going Beyond Vaiku ha Guru-devat tm Gop -g ta Happiness in a Fool s Paradise Jaiva-dharma Journey Of The Soul Letters From America My ik -guru and Priya-bandhu Pinnacle of Devotion R ga-vartma-candrik Secret Truths of the Bh gavata Secrets of the Undiscovered Self r R ya R m nanda Sa v da Shower of Love iva-tattva r Bhakti-ras m ta-sindhu-bindu The Fearless Prince r B had-bh gavat m ita Ve u-g ta r Camatk ra-candrik A Moon-beam of Complete Astonishment r D modar akam r Gau ya G t -Guccha r G t -govinda r mad Bhagavad-g t r Brahma-sa hit r mad Bhakti Praj na Ke ava Gosv m His Life and Teachings r Hari-N ma Mah -Mantra r Mana - ik a r Navadv pa-dh ma r Vraja Ma ala Parikram r Navadv pa-dh ma-m h tmya r Prabandh val r Prema-sampu a r ik aka r Sa kalpa-kalpadruma r Upade am ta The Butter Thief The Essence of All Advice The Essence of Bhagavad-g t The Nectar of Govinda-l l The Origin of Ratha-y tr The Pinnacle of Devotion Their Lasting Relation The Way of Love Utkalik -vallar The Rays of the Harmonist (periodical) dEdicatEd to my holy mastEr r gau ya-ved nt c rya-kesar nitya-l l -pravi a o vi up da a ottara- ata r mad Bhakti Praj na Ke ava Gosv m Mah r ja The best among the tenth generation of descendants in the Bh gavata-parampar from r K a Caitanya Mah prabhu, and the founder of the r Gau ya Ved nta Samiti and its branches throughout the world. Table of Contents Preface...................................................................................... xv Introduction.......................................................................... xix Chapter One - N T s................................................... 1 Chapter Two - B A I S T ......... 3 A V ................ 9 Chapter Three - H I K Chapter Four - T U I R ................................ 12 Chapter Five - D ( )I R ......................... 13 Chapter Six - T S I S H .......... 19 Chapter Seven - D G S ..................... 21 Chapter Eight - R L ...................................... 27 Chapter Nine - T C L ............................ 29 Chapter Ten - T E ............................................ 37 Sri Hari-n ma................................................................ 41 Worldwide Contacts.......................................................... 60 ine ruth hagav n e s lone s the nowable by he niverse s oul s the ifferent eal he hree ll the s vidences edas eal ervant of rades of r ouls iberation ause of ruth eal ifference bheda he upreme iberation ari r Caitanya Mah prabhu r r mad Bhaktived nta n r ya a Gosv m mah r ja r r mad Bhaktived nta v mana Gosv m mah r ja r r mad Bhaktived nta sv m mah r ja r r mad Bhakti Praj na ke ava Gosv m mah r ja r r mad Bhaktisiddh nta sarasvat h kUra PraBhUP da r la Bhaktivinoda h kUra Preface In this modern age there has been significant advancement in the development of science, engineering, medicine and economics. Simultaneously, however, the problems arising from poverty, crime, disease, and climatic irregularities are constantly increasing. Due to advancements in technology we can communicate with others throughout the world almost instantly. Despite this, as individuals, we are drifting further apart from each other, both physically and emotionally. Families are disintegrating around us, and divorce rates are soaring. Despite being offered so much facility by materialistic society, we are feeling so unfulfilled. As a fire does not decrease upon having oil poured upon it, in the same way, giving into the demands of the mind and senses will not satisfy us or give us peace, rather they will relentlessly demand more and more gratification. Could there be a way to find happiness apart from sensual gratification? Are we nothing more than a combination of lifeless atoms? Is the goal of life nothing more than accumulation of wealth or sensual satisfaction? Such questions have arisen in the mind of mankind since time immemorial. Indeed it is this proclivity for investigation that separates us from the birds and beasts. xv Vai ava-siddh nta-m l Indian s ancient traditions are established by the Vedas, which were originally handed down from guru to disciple through the process of submissive hearing. They were then compiled into a vast body of sacred literature which provides information on all aspects of knowledge, from the material aspects of our life, like health care and city planning, to the esoteric and divine aspects, such as reincarnation of the soul, meditation and the science of God realization. In the Ved nta-s tra, a sacred philosophical text, the first statement informs us, with urgency and simplicity, what is the most important question to ask in this human form of life: ath to brahma-jij s Now, in this human form, it is imperative that one should inquire into the nature of the Absolute Truth. Of course the next question arises: From whom should I inquire? This book, Vai ava-siddh nta-m l , discusses this question in depth, and also provides an answer to this most ancient of all questions. Selected verses from the Vedic literatures have been assembled here to provide the reader with a comprehensive analysis of this question, thus allowing him access to this wisdom so that he can apply it in his own life. Stated simply, this book will give the reader the proper understanding of Vedic science. Just as when milk is churned, butter automatically rises to the top of the milk pail, in the same way, the essence of this sacred tradition known as the Vedic literatures has been churned and presented to us in a systematic manner. For xvi Preface the benefit of the modern reader it has been presented in this small booklet as an easy to understand introduction to this ancient system of thought. This message has risen from the expansive ocean of all varieties of knowledge, both phenomenal and spiritual, that have been expressed in the Vedas, since the beginning of time. This small book, Vai ava-siddh nta-m l was composed by r la Bhaktivinoda h kura (1838 1914), and published in the year 1892 from Kolkata, West Bengal, India. He engineered the renaissance of devotion in this modern age. A prolific writer, he composed hundreds of books, songs, and articles in many languages, and was a perfect example of what he preached. Sv m B. V. D modara bvdamodara@yahoo.com xvii Introduction Vai ava-siddh nta-m l was originally com-posed in the Bengali language by the incarnation of auspiciousness upon this world, o vi up da r la Bhaktivinoda h kura. r la Bhaktivinoda h kura is to be included as an intimate member among the eternal associates of r ac nandana Caitanya Mah prabhu, who is the purifier of the age of Kali and the source of all incarnations. Now that this essay has become available to the faithful readers in the Hindi language, we are experiencing the most profound joy to serve the heart-felt desire of our most worshipful spiritual master, the lion-like c rya and jagad-guru, o vi up da a ottara- ata r r mad Bhakti Praj na Ke ava Gosv m Mah r ja. After the disappearance of Gau ya Vai ava c ryas such as the six Gosv mis, r K a d sa Kavir ja, r Vi van tha Cakravart h kura, and r Baladeva Vidy bh a a, the pure Vai ava dharma and true teachings, as practiced and preached by r Caitanya Mah prabhu, had become almost entirely lost. The most dear associate of r Gaurasundara, r la Bhaktivinoda h kura, appeared within this material world and composed a great number of books in the Sanskrit, Bengali, Hindi, Oriya, and English languages. For this, he became famous as the seventh Gosw m in the historical annals of the r Gau ya Vai ava tradition. xix Vai ava-siddh nta-m l r la Bhaktivinoda h kura manifested the r Da am la-tattva (ten fundamental truths) from the ocean of r Caitanya Mah prabhu s teachings, thus bestowing unlimited auspiciousness upon the Vai ava world. This r Da a-m la-tattva is the infallible medicine and remedial diet for the eternal disease of material existence. By this spiritually scientific process, consisting of the philosophical understanding of the stages of sambandha, abhidheya, and prayojana, all the main teachings of r man Mah prabhu have been strung together to form a necklace of Vai ava conclusions, or siddh ntas. At the time when the famous Gau ya-ved nta c rya, r Baladeva Vidy bh a a, was composing his Govinda Bh ya commentary on the r Brahma-s tra (Ved nta-s tra), he also wrote a book named Prameya Ratn val , in which he summarized the philosophy of his predecessor spiritual master, r man Madhv c rya. In this book one will find the philosophical presentation of the nine prameyas (truths) as presented by the original Supreme Person, r Caitanya Mah prabhu: r -madhva pr ha vi u paratamam akhil mn ya-vedya ca vi va satya bheda ca j v n hari-cara a-ju as t ratamya ca te m mok a vi v-a ghri-l bha tad-amala-bhajana tasya hetu pram a pratyak di-traya cety upadi ati hari k a-caitanya-candra r Madhv c rya says: (1) Lord Vi u is the Supreme Absolute Truth; (2) He is the object to be known by the study of the entire Vedas; (3) the material world is real; (4) the j vas (living entities) are different from xx Introduction Lord Vi u; (5) the j vas are by nature eternal servants of Bhagav n; (6) the j vas are classified as either conditioned or liberated; (7) liberation (mok a) means the attainment of Bhagav n; (8) pure devotional service is the method to attain liberation; (9) direct perception (pratyak a), logical inference (anum a), and Vedic authority ( abda) are the three sources of actual knowledge. r Caitanya Mah prabhu has instructed us in these nine philosophical conclusions of r Madhv c rya. In this small book named Vai ava-siddh nta-m l , r la Bhaktivinoda h kura has briefly described these nine philosophical conclusions (prameyas) in simple, straightforward, and easily understandable language. Along with this, in the second part of this book, he has presented an authoritative and touching deliberation on the subject of the pure holy name ( uddha hari-n ma), the semblance of the holy name (n m bh sa), and the offensive stage of chanting (n m par dha). This is most helpful to the s dhaka, or practitioner of bhakti. I have full conviction that for the faithful readers, and especially for the practitioners of pure devotion ( uddha-bhakti), this book will be like a valuable necklace. Begging for a particle of mercy from r Hari, Guru and the Vai avas, Humble and insignificant, Trida ibhik u r Bhaktived nta N r ya a xxi Chapter One Nava-prameya-siddh nta - Nine Truths Q. What order has our supremely worshipable r Caitanya Mah prabhu given to us? A. His order is that we very carefully follow the instructions concerning the nine philosophical conclusions that r man Madhv c rya passed on to us through the guruparamapar (disciplic succession). Q. What is the guru-paramapar ? A. The di-guru (original spiritual master) of all spiritual masters is Bhagav n Himself. He mercifully instructed Lord Brahm , the original disciple ( di-kavi), on the philosophical truths concerning Himself, the Absolute Truth. These truths were, in turn, successively taught by Brahm to r N rada, by N rada to r Vy sadeva, and then by Vy sa to r Madhv c rya. Such instructions received by the disciple from the spiritual master are called directives received through the disciplic succession (guru-paramapar -upade a). 1 Vai ava-siddh nta-m l Q. What are the nine philosophical conclusions preached by r Madhv c rya ? A. These are the nine tattvas: (1) Bhagav n alone is the Supreme and Absolute Truth. (2) He is the supreme object of knowledge described throughout the entire Vedas. (3) The universe is real (satya). (4) The following five types of differences (bheda) are all true: the differences between God and the individual spirit soul (j va), the differences between one soul and another soul, the differences between the soul and matter, the differences between God and matter, and the differences between matter and matter are all real. (5) The individual soul (j va) is the eternal servant of Bhagav n, Lord r K a. (6) All souls are graded differently according to their position, as either liberated or conditioned (baddha). (7) Liberation (mok a) means to attain the lotus feet of Bhagav n. (8) Bhakti, or worship of Bhagav n is the only cause of liberation. (9) Pratyak a (direct perception), anum na (logical inference), and abda (statements of the Vedic scriptures) are the three types of evidence or pram a. 2 Chapter Two Bhagav n Alone Is the Supreme Truth Q. Who is Bhagav n, the Supreme Person? A. Bhagav n (God) is He who manifests all the individual souls (j vas) and all inert matter by dint of His own inconceivable potencies (acintya- akti), and then enters within them as the Supreme Controller (i varasvar pa). He also transcends all souls and matter in His form as K a. As such, He is far beyond the reach of material intelligence. It is He who manifests His own divine, completely spiritual form composed of eternity, knowledge, and bliss (sac-cid- nanda svar pa) by dint of His Supreme potency, the par - akti. He is the object of devotion for every individual soul. Q. What is the akti, or potency, of Bhagav n? A. We are unable to factually describe the Lord s potency because His aktis are unlimited, whereas we have limitations. It is for this reason His potency is called par akti [literally, the Supreme potency]. What is completely impossible for us is easily performed by this potency of the Lord. This ability or power of Bhagav n to perform that which is impossible is called His agha ana-gha anapa yas - akti. By dint of this potency, all irreconcilable 3 Vai ava-siddh nta-m l contradictions are completely, instantaneously, and simultaneously harmonised and manifest within Him. Q. Then is Bhagav n subordinate to this akti? A. It is not that Bhagav n is one entity and that His akti is another separate entity. Just as the burning power of fire is inseparable from the fire, similarly Bhagav n s akti is inseparable from Him. Q. If Bhagav n is the one and only Supreme Truth, then why did r Caitanya Mah prabhu give His followers instructions about r K a and His akti, or potency? A. Bhagav n has six eternal qualities: He possesses all opulences (ai varya), strength (v rya), fame (ya a), beauty ( r ), knowledge (j na), and renunciation (vair gya). The various forms of the Lord manifest according to the degree to which these specific qualities are expressed. For example, when His quality of great opulence is prominently manifest, then this form is called the Lord of the spiritual sky, r N r ya a, and when His quality of nectarean sweetness predominates, then He manifests as V nd vana-Candra, the moon of r V nd vana, r K a. Therefore, r K a alone is the topmost manifestation of Bhagav n. 4 A Necklace of Divine Conclusions Q. How many forms does the Lord have? A. He has only one form. That form is fully spiritual, supremely beautiful, and attractive to all. It is overflowing with divine bliss, always engaged in activities, or l l s, and perceivable by pure love (prema). According to the different natures possessed by different souls, the Lord s eternal form manifests to them in an infinite number of ways. However, the individual souls, according to their particular nature, accept these many different manifestations of the Lord as separate individual forms. The form of r K a is the eternal blissful form, or svar pa, of the Lord. Q. What are r K a s pastimes, or l l ? A. The most charming portion of the spiritual world is called r V nd vana. There, r K a, who is composed of eternality, knowledge, and bliss, is eternally present in the form of the Divine Couple r r R dh -K a, for the purpose of performing eternal pastimes. When the individual j va souls manifest their eternal forms of divine bliss, or their eternal svar pa, in the form of r mat R dhik s maidservants, then they attain the qualification for entering r K a s eternal pastimes within the all-spiritual abode of r V nd vana. r mati R dhik is the very personification of supreme bliss. There is not the slightest presence of either fear or death 5 Vai ava-siddh nta-m l in these pastimes. The only assistant of these activities of the Lord, or l l , is unbroken spiritual bliss. Q. What are the obstacles to the attainment of r K a s pastimes, or l l ? A. There are two obstacles: (1) material intelligence (ja a-buddhi) and (2) impersonalism. Q. What do you mean by material intelligence? A. Material intelligence is that which develops due to the crippling influence of material time, material place, material objects, materialistic desires, materialistic thoughts, and materialistic activities. By material intelligence, one sees the transcendental realm of r V nd vana to be a material place. One sees time to be divided into three parts: past, present, and future. Are perishable objects the only objects to be perceived? By material intelligence, all of one s aspirations are directed towards hopes for impermanent happiness, such as attainment of the heavenly planets. In this condition, the soul cannot think of anything spiritual, being confined by material thoughts. Such souls imagine their duty to be temporary activities such as the development of civilization, morality, science, industry, and the increase of material prosperity. 6 A Necklace of Divine Conclusions Q. What is impersonalism, or nirvi e a-buddhi? A. That nature by which one recognizes the distinct varieties within this world is called vi e a. The tendency towards impersonalism that arises when the materialistic thought process is rejected, along with its concomitant power of discrimination, is called nirvi e a-buddhi. Such people are then unable to differentiate between objects, and they eventually think themselves as having attained emancipation (nirv a) or having merged with the impersonal brahma-jyoti effulgence. In this condition there is no real happiness. Due to an absence of spiritual bliss, prema, pure devotional service is hidden from them. Even though the pastimes of r K a are beyond matter, they are not devoid of variety; rather, they are full of spiritual variegation. Q. If the pastimes of r K a are beyond matter, then how were they able to be seen at the end of Dv parayuga? A. The pastimes of r K a are unperceivable to the material senses. However, by r K a s inconceivable potency, His transcendental and non-material activities are also able to manifest within the material world. Even though r K a s pastimes are manifested within this material world, they never blend with matter or become subject to the rules of matter. Whether manifest within the material world (praka a-l l ) or within the spiritual 7 Vai ava-siddh nta-m l world (apraka a-l l ), the pastimes of r Krsna are always purely spiritual. All the pastimes of r K a are performed in r V nd vana, the spiritual world. Even so, by the inconceivable potency and limitless mercy of r K a, those same pastimes appear within this material world and also within the hearts of the pure j va souls. Yet people with materialistic consciousness are unable to properly realize the completely spiritual nature of these pastimes of r K a when they are manifested in the material world. Instead, they understand them as materialistic activities and try to analyze them with the help of mundane logic and argument. The result of this is that they are cheated, and they see so many faults within those transcendental pastimes. Whoever becomes freed from materialistic consciousness, as were Jag i and Madh i [greatly evil materialists who were delivered by r Caitanya Mah prabhu], will be able to factually understand these truths. Seeing the Lord s pastimes as being completely free from any touch of material inebriety, such fortunate souls become attracted to them. Without understanding the truth about r K a, one cannot relish rasa, or the taste of service to Him. Q. These truths of r K a are available only within the religious principles of the Vai avas. What will be the destination of those who follow another religion? A. The instructions available within different religions for the worship of I vara (the Supreme Controller), 8 A Necklace of Divine Conclusions Param tm (the localized Supersoul in the heart), or Brahman (the all-pervading impersonal feature, which is the effulgence of His body), all ultimately have r K a as their final goal. By gradual development, the j vas will evolve and eventually attain bhakti to r K a. When these partial religious paths attain completeness, they transform into bhakti to r K a. For the j va, supreme knowledge means expertise in k a-tattva. Chapter Three He Is Knowable by All the Vedas Q. How can one know the truth about the Lord (bhagavat-tattva)? A. He can be known by the soul s own self-manifest innate knowledge (svata -siddha-j na). Q. What is self-manifest knowledge (svata -siddhaj na)? A. There are two types of knowledge: (1) self-manifest, or svata -siddha-j na and (2) that which depends on the senses, or indriya-paratantra-j na. Self-manifest knowledge is that which is inherently a feature of the pure soul s original spiritual form, or svar pa. It is eternal, just like all spiritual reality. This inherent self-manifest knowledge is called Veda or mn ya. This pure knowledge, 9 Vai ava-siddh nta-m l or svata -siddha-j na, has appeared along with the conditioned soul in the material world in the form of the Vedas, namely the g-veda, Yajur-veda, S ma-veda, and Atharva-veda. Ordinary people collect knowledge of various objects by the help of their material senses. This is called indriya-paratantra-j na. Q. Can one know the truth about Bhagav n by this indriya-paratantra-j na (knowledge based on the senses) or not? A. No. Bhagav n, the Supreme Person, is beyond the scope of all the material senses. For this reason, He is known as Adhok aja. The knowledge acquired from the senses, as well as material speculation and logic generated from the mind with the help of the senses, always remains very far from giving a true conception of Bhagav n. Q. If Bhagav n is attained through the soul s own selfmanifested knowledge (svata -siddha-j na), then what is the necessity of studying the Vedic scriptures? A. It is true that the Veda is present in every pure spirit soul in the form of svata -siddha-j na. However, that self-manifest Vedic knowledge awakens in the heart in proportion to the soul s freedom from bondage. It is manifest completely in some, and present in a covered form within others. In order to make that svata -siddha10 A Necklace of Divine Conclusions j na available to everyone, the Vedas have appeared in this world. Q. We have heard that Bhagav n is perceivable only through bhakti (devotional service). If this is true, then how can we say that He is perceivable by j na (svata siddha-j na)? A. This svata -siddha-j na is another name for devotion (bhakti). It is not different from devotion. Some refer to realization of the Absolute Truth as j na, while others call it bhakti. Q. Then why is j na so condemned in the devotional scriptures? A. The devotional scriptures have greatly glorified svata siddha-j na, because there is no other means for the j va to attain freedom from inauspiciousness. The j va cannot attain actual benefit by indriya-paratantra-j na (that knowledge which depends on the senses) or nirvi e aj na (knowledge of the impersonal feature of the absolute truth). Thus, both these types of knowledge have been decried in the devotional scriptures. Q. Throughout all the Vedic scriptures there are descriptions of karma (fruitive activities), j na (speculative knowledge), and bhakti (devotional 11 Vai ava-siddh nta-m l service). By which of these can the tattva (truth) of Bhagav n be known? A. By thoroughly examining all the statements of the Vedas, it is clearly seen that apart from Bhagav n, there is nothing else worth knowing. All karma (fruitive activities) mentioned in the Vedas ultimately have Bhagav n as their goal. In its completely purified state free from the duality of material enjoyment and impersonalism j na (speculative knowledge) also has Bhagav n as its ultimate goal. Bhakti (devotional service) is natural and perpetual service to Bhagav n. Therefore, Bhagav n is the object of knowledge throughout the Vedas. Chapter Four The Universe Is Real Q. Some people say, This universe is false it is only instigated by the illusionary material energy (m y )! What is the real truth? A. This universe is real, but perishable. The two adjectives real and eternal have different meanings. The material universe is not eternal, because it will eventually be destroyed according to the Lord s desire. This universe is a factual reality; it is not false. Sometimes the scriptures say that this universe is false, but it is to be understood that this statement merely refers to its perishability. 12 A Necklace of Divine Conclusions Q. What is m y ? A. Bhagav n s one Supreme Potency, the par - akti, is composed of an infinite variety of potencies. Among all of these, we have knowledge about three in particular: (1) cit- akti (the spiritual potency); (2) j va- akti (the potency that produces the individual spirit souls); and (3) m y akti (the illusionary potency). From His cit potency, the Lord manifests His own forms, and He reveals Himself to others. From His j va potency, the Lord manifests a limitless number of tiny atomic particles of consciousness, the individual souls. Whatever manifests from His m y , or illusionary potency, is perishable; however, it is real during the time it is manifest. Chapter Five Difference (bheda) Is Real Q. Since both Bhagav n and the j vas are described as being conscious (caitanya), is the difference between them imaginary? A. No. Bhagav n s consciousness is unlimited and allpervading (vibhu-caitanya), while the j va s consciousness is infinitesimal and localized (anu-caitanya). This difference between them is not imaginary, but factual. Bhagav n is the Controller of His own m y - akti, whereas the j vas are subordinate to the illusionary potency named m y . 13 Vai ava-siddh nta-m l Q. How many types of bheda (difference) are there? A. There are two types of bheda: vyavah rika (functional) and t ttvika (philosophical). Q. What is vyavah rika-bheda, or functional difference? A. This is when two objects are different in terms of their function, but not different in terms of their origin. There is a difference between a clay pot and a piece of cloth, as they are used for different purposes. However, they both originate from the same thing namely, the soil of the earth and in their original condition as soil, there is no difference between them. This type of difference is thus called vyavah rika-bheda. Q. What is t ttvika-bheda? A. This is when two objects are different in terms of both their function as well as their original cause. This type of difference is called t ttvika-bheda. Q. Is the difference between the individual soul (j va) and Bhagav n vyavah rika or t ttvika? A. T ttvika. 14 A Necklace of Divine Conclusions Q. Why is that? A. That is because in no condition whatsoever can the j va become Bhagav n. Q. Then how are we to understand the profound statements (mah -v kyas) of the scriptures like tattvam-asi (you are that)? A. The great sage vetaketu was given the following instructions: tat-tvam-asi (you are that); you are j va, the eternal spirit soul; and you are not born from matter, but from consciousness (caitanya). It should never be understood from this lesson that the j va is the supreme all-pervading consciousness (vibhu-caitanya). To conclude thus is an error. Q. Then are the scriptural statements regarding the non-difference of the j va and the Lord improper? A. When seen from the j va s point of view, the difference between the two is eternal, but from Bhagav n s point of view, the non-difference is eternal. Therefore, the difference (bheda) and non-difference (abheda) between the individual soul and the Lord are both simultaneously eternal and true. 15 Vai ava-siddh nta-m l Q. How can we understand this mutually contradictory conclusion? A. By the Lord s inconceivable potency (acintya- akti), all contradictory truths can be perfectly reconciled and exist in complete harmony. However, the tiny j vas, who possess very limited intelligence, think that such things are impossible. Q. Then why do we hear condemnation of the philosophy of non-difference (abheda-v da)? A. The proponents of monism only accept the nondifference of the Lord and the individual soul as eternal, and they believe the quality of difference to be temporary. r Madhv c rya established the quality of difference as eternal. Thus, there is no fault at all in the theory of acintya-bhed bheda (simultaneous oneness and difference between Bhagav n and the j va soul). In fact, there is fault within both the philosophies of exclusive monism and exclusive dualism because one is inclined towards the side of duality and does not accept the non-difference between the Lord and the individual soul, and the other is partial towards non-difference and does not accept the eternal truth of duality. Q. Who subscribes to the philosophy of kevala-abhedav da, or complete and absolute non-difference? 16 A Necklace of Divine Conclusions A. The monists, or nirvi e a-v dis (propounders of eternal non-distinction), accept only the philosophy of nondifference, or abheda-v da. In contrast, the savi e a-v dis (propounders of eternal distinction) do not accept this philosophy of exclusive monism. Q. Who accepts the philosophy of eternal distinction (savi e a-v da)? A. This is the philosophy accepted by all the devotional Vai ava samprad yas. Q. How many samprad yas (lineages) do the Vai avas have? A. There are four Vai ava samprad yas, each of them following one of these four philosophies: dvaita (pure dualism); vi i dvaita (qualified monism); dvait dvaita, (naturally occurring oneness and difference); and uddh dvaita (purified monism). Q. What are the differences among these four ideologies? A. There are no actual differences among their doctrines, for they are all savi e a-v dis (believers in eternal distinction). None of them accept the theory of absolute monism, or kevala-abheda-v da. They are all dedicated to Bhagav n, and they all accept the Lord s potencies. Those of the dvaita school (pure dualism) have shown the eternal 17 Vai ava-siddh nta-m l differences between Bhagav n and the j va. They say that those proponents of pure non-distinction (keval dvaita) are totally blind. This is the opinion of r Madhv c rya. The followers of vi i dvaita (qualified monism) say that all things are endowed with attributes and therefore can never be said to be devoid of distinction. This is the philosophy of r R m nuj c rya. The proponents of dvait dvaita (natural occurring oneness and difference) clearly refute the impersonal philosophy of pure monism. This is the philosophy established by r Nimb ditya c rya. The doctrine of uddh dvaita (purified monism) of r Vi u Swami also condemns the purely monistic conception presented by the impersonalists and describes the eternal attributes of the Supreme Truth, and has proven this philosophy with evidence from the scriptures. Upon thoroughly studying these four philosophies, one is unable to see any real difference among them. Q. Then why did r Caitanya Mah prabhu accept only the doctrine of r Madhv c rya? A. The special characteristic of Madhv s doctrine is that of all of these philosophies, it most conclusively defeats illusion in the form of the monistic dvaita philosophy. By taking shelter of the theory of r Madhv c rya, the distress caused by the impersonal philosophy is thrown very far away. Therefore, in order to bring about unambiguous auspiciousness for enfeebled mankind, r Caitanya 18 A Necklace of Divine Conclusions Mah prabhu accepted the doctrine of r Madhv c rya. Yet we must never think that the other three Vai ava doctrines are in any way inferior or rejectable. Whatever way one accepts savi e a-v da (the philosophy of eternal distinction) is fine, for it will certainly bring eternal auspiciousness for the soul. Chapter Six The Soul Is the Servant of r Hari Q. What is the natural, eternal constitutional position (nitya-dharma) of the spirit soul? A. The nitya-dharma of the j va is service to r K a. Q. What is diametrically opposed to that natural state of the soul (vi-dharma)? A. Vi-dharma is the state experienced when the j va accepts the monistic philosophy and searches for nirv a, or when the soul endeavours for material pleasure or proficiency. Q. Why do you call these things unnatural? A. The j va is spiritual, and its nature is also spiritual. That nature is love or bliss. To completely extinguish one s existence (nirv a) is the main goal of impersonalism, 19 Vai ava-siddh nta-m l and there is no bliss in this. In experiencing materialistic pleasure, there must be a diminishment of the variegated spiritual happiness experienced by the soul. Both impersonalism and materialism are unnatural and opposed to the real nature of the spirit soul. Q. Who searches after materialistic happiness? A. Only those who are attached to material sense enjoyment endeavour on the path of karma to attain the enjoyment of the heavenly planets and other sensual pleasures. Q. Who searches for material proficiency? A. Those yogis who have achieved perfection in the path of a ga-yoga (eight-fold yoga process) and a a ga-yoga (six-fold yoga process) search for material proficiency through the attainment of mystic powers. Q. What will remain for the soul if both materialistic happiness and impersonal nirv a are considered worthless? A. What remains is the blissful nature of the self. These two previously mentioned types of happiness are merely artificial impositions upon the soul. The realization of the soul s natural blissful essence is not a material imposition. 20 A Necklace of Divine Conclusions Q. What is genuine happiness? A. Real happiness is the pure state of the spirit soul, free from any relationship with matter and in this pure state there is a cultivation of the soul s inherent devotional service to r K a. This is the blissful nature of the soul. Chapter Seven Different Grades of Souls Q. Are all souls of one type or are there different gradations amongst them? A. There are different gradations amongst the j vas. Q. How many gradations are there? A. There are two: those who have realized the truth about their natural eternal form (svar pa-gata), and those still identifying with their material coverings (up dhi-gata). Q. What are the material coverings of the soul? A. Because the living entities are opposed to the service of K a, the deluding potency (m y ) covers their eternal spiritual form. This illusionary covering is the soul s material designation or up dhi. 21 Vai ava-siddh nta-m l Q. Why do all souls not remain in their true position, free from material designations? A. Those souls who accept nothing other than service to K a as their eternal occupation, and who do not give up their constitutional position, are always free from matter, and are eternally inclined towards the favourable service of r K a. On the other hand, those who think that material enjoyment is their real self-interest and who thereby forget K a, are bound in this prison house formed by the illusionary material energy, m y . Q. K a can do anything. If He could protect the living entity from this unfortunate misconception, that would have been very good. Why hasn t He done so? A. In this regard, it may be said that if the individual spirit souls had no independence, then they would be inert and unconscious like matter. They could not attain the bliss of independence that is inherent within conscious entities. Q. What is the svar pa, or eternal nature, of the individual soul? A. The soul is a spiritually conscious entity, and his nature is blissfulness. 22 A Necklace of Divine Conclusions Q. How many gradations are there among souls situated in their natural, eternal position (svar pa)? A. In the spiritual world, there are five types of eternal relationships, or rasas, with K a, and there are gradations amongst the souls within those rasas. Q. What are the five different rasas? A. Neutrality ( nta), servitude (d sya), friendship (sakhya), paternity (v tsalya), and conjugal affection ( g ra). Q. Please explain these five in more detail. A. (1) Attachment to K a devoid of a close personal relationship with Him is called nta-rati; (2) attachment to K a that has a personal relationship, but which consists of a mood of awe and reverence is called d syarati; (3) attachment to K a which has a personal relationship, but which is devoid of awe and reverence and is full of intimate friendship is called sakhya-rati; (4) attachment to K a which has a personal relationship and is full of a mood of parental caring and affection is called v tsalya-rati; and (5) attachment, or rati, to K a characterized by conjugal attraction to His beauty is called g ra-rati. 23 Vai ava-siddh nta-m l Q. What is the difference between rati and rasa? A. When rati is nourished by the combination of these four supporting ingredients: (1) vibh va (supporting characters and specific stimulants), (2) anubh va (thirteen resultant ecstatic bodily actions), (3) s ttvika-bh va (eight ecstatic bodily symptoms), and (4) vyabhic r -bh va (thirty-three transitory ecstatic emotions), then eternally perfect rasa awakens. Rasa is the manifestation of the top-most bliss. Q. How many gradations are there amongst the materially covered souls? A. There are three basic types: (1) j vas with covered consciousness ( cch dita-cetana), like trees and plants; (2) j vas with shrunken consciousness (sa kucita-cetana), like animals and birds; and (3) j vas with budding consciousness (mukulita-cetana), like humans bereft of devotion. Q. How many types of materially conditioned or spiritually liberated j vas are there? A. There are three basic types: (1) nitya-mukta, or eternally liberated, souls who are transcendental to matter; (2) baddha-mukta (literally, were bound but are now liberated) or those who live in the material world but are not influenced by it; and (3) nitya-baddha, or perpetually conditioned, souls who are completely entangled in material existence. 24 A Necklace of Divine Conclusions Q. Of these, which type of soul is classified as nityabaddha (eternally conditioned)? A. The souls possessing covered consciousness, shrunken consciousness, and budding consciousness are considered to be nitya-baddha, or eternally conditioned. Q. How many types of souls are there that were conditioned by m y , but have since achieved liberation (baddha-mukta)? A. There are two types: (1) those with blossoming consciousness (vikasita-cetana), like practicing devotees (s dhana-bhaktas) and (2) those with fully flowering consciousness (p r a-vikasita-cetana), like devotees who have attained the stage of preliminary love of God (bh vabhakti). Q. Where do the souls who are nitya-baddha (eternally conditioned) and baddha-mukta (those who were bound but have attained liberation) reside? A. They live in the illusionary material world. Q. Where do the souls who are nitya-mukta (eternally liberated) reside? A. In the spiritual world of Vaiku ha (the place of no anxiety). 25 Vai ava-siddh nta-m l Q. How many types of mukulita-cetana j vas (those possessed of budding consciousness) are there? A. There are many types, but they can be roughly classified into six general categories: (1) uncivilized tribes of ignorant people; (2) civilized races which have developed materialistic knowledge and science, and place emphasis on industrialized production of material goods, but which do not possess proper moral conduct, nor do they have actual faith in God (these are the characteristics of the mlecchas, or meat-eating races); (3) races which have no belief in a personal God, but which are very developed in terms of morality, like the Buddhists; (4) races whose ethics are endowed with a philosophical basis and have faith in a speculative conception of God, just like the proponents of good works, the karma-v d s; (5) races which accept the Lord, but do not perform devotional service unto Him; and (6) races which are fond of nirvi e a-v da (the doctrine of impersonalism) and who are proponents of the theory of speculative knowledge (j na). Q. What are the different gradations amongst the living entities? A. From those entities possessed of covered-consciousness up to those with budding-consciousness, they are all classified according to the degree of their engagement in the principles of devotional service unto the Lord (bhakti). Among those with blossoming-consciousness 26 A Necklace of Divine Conclusions (the devotees of the Lord) and those with fully-floweringconsciousness (the pure devotees), the comparative levels are obvious. Chapter Eight Real Liberation Is the Attainment of K a s Lotus Feet Q. How many different types of liberation (mok a) are there? A. It is said that there are five types of liberation: (1) s lokya, or attaining the same planet as the Lord; (2) s r i ,or achieving divine opulences similar to the Lord s; (3) s m pya, or attaining residence near the Lord; (4) s rupya ,or obtaining bodily features similar to the Lord s; and (5) s yujya, or merging into the Lord s impersonal effulgence. Of these, s yujya-nirv a, which is total annihilation of the self, or the attainment of complete oneness with the Supreme, is a mistaken concoction found within the philosophy of nirvi e a-v da (impersonalism). Such liberation should not be desired by the j va souls. Upon considering the matter from the point of view of the impersonal Brahman, the liberation of merging is a type of perfection, but it is not proper for the j vas. When the truth of simultaneous oneness and difference (bhed bheda) is properly understood, then the philosophy of absolute 27 Vai ava-siddh nta-m l monism, which completely negates all differences between the j va and Bhagav n, becomes untenable. Q. Then what is actual liberation? A. Actual liberation is to attain the shelter of the lotus feet of r K a with our pure spiritual form. Q. Why is the attainment of the shelter of the lotus feet of r Krsna accepted as liberation? A. Attaining the shelter of r K a s lotus feet and becoming freed from any relationship with matter occur simultaneously. If one takes even the slightest shelter of r K a s lotus feet, then one recieves the fruit of liberation. The happiness of drinking the nectar of the lotus feet of r K a is the eternal result. Therefore, what else could possibly be called liberation? Q. Please illustrate this by an example. A. The lighting of a lamp and the dispelling of darkness occur simultaneously. In this example, the darkness represents the principle of impersonal liberation, and the lamplight represents the nectar of the lotus feet of r K a. The light of the lamp is eternal, while the dispelling of the darkness is not, as it exists only for a particular moment, whereas the illumination of the light is eternal. 28 A Necklace of Divine Conclusions Chapter Nine The Pure Worship of K a Is the Cause of Liberation Q. How can one get liberation in the form of attaining the lotus feet of r K a? A. One can attain liberation in the form of attaining the lotus feet of r K a only by pure devotional service (bhakti). Q. What is pure devotional service? A. The service, devoid of any material contamination, performed by a soul bound by m y , purely to become favourably inclined towards r K a, is called pure devotional service, or vimala-k a-bhajana. Q. What are the impurities that should be avoided in devotional service to K a? A. The three impurities are the desire for material sense gratification, the desire for impersonal liberation, and the desire for mystic powers. 29 Vai ava-siddh nta-m l Q. What are the desires for material sense gratification? A. There are three kinds: the desire for the enjoyment of worldly sensual pleasures, the desire for the enjoyment of attaining the heavenly material planets in the next life, and the desire for the peace that comes from dry renunciation. Q. How will one maintain the body if one gives up the objects of the senses, religious principles that bring happiness in the next life, and renunciation? How will this benefit the world? How will this relieve one of the troubles that arise due to attachment for matter? A. One should not reject the objects of the senses or religious principles meant for the welfare of the world or renunciation that brings about peace; rather, one should abandon the attachment for and the desire to enjoy the objects of the senses. Q. How can that be possible? A. As long as one is following the system of var ramadharma (the institution dividing society into four divisions of social life and four occupational divisions), one should continue following all the bodily, mental, and social duties that are necessary according to that system. One should perform all these activities in such a way as to directly assist one s cultivation of devotional service to r K a. 30 A Necklace of Divine Conclusions One should not act in such a way as to create an obstacle to one s cultivation of pure service to r K a. In whatever situation one finds oneself, one should always nourish the tendency to engage in devotion by performing activities directly dedicated to r K a. By doing so, all of one s material activities, religious activities, and renunciation will lead one to ultimate perfection. Q. When material duties are very different from spiritual reality, how will performing them nourish one s eternal spiritual nature? A. The secret is to engage all the activities of the senses, all materialistic knowledge, and all material relationships in connection to the devotional service of r K a. One should engage all of one s senses in the service of the sacred Deity form of the Lord, honour the remnants of food offered to Him (pras dam), and continuously describe His wonderful qualities. One should also smell the sandalwood-smeared Tulas leaves that have been offered to the feet of K a, hear and speak about His pastimes, be in contact with people and things that are related to Him, take his darshan in the temple, and in this way increase one s attachment to r K a. As one gradually dedicates all activities to r K a, one s duties will not interfere with these activities, but rather assist in the attainment of spiritual perfection, or the state of bh va. 31 Vai ava-siddh nta-m l Q. If I perform materialistic activities (karma) for the maintenance of the body, as well as eliminate all material desires, then will the attainment of sam dhi by the process of j na help me in my practice of K a consciousness or not? A. No, because material attachment (r ga) is related to the sense-objects. By yama, niyama (regulated practices of the yoga process), and praty h ra (withdrawing the mind from worldly attractions), one remains unable to restrict the natural relationship between the senses and their objects. Until the senses find something superior to material enjoyment, they will remain unable to abandon their previous attachment. If there is something present before you that is superior, then your flow of attachment can rush toward it, and you can very easily give up the attachment to any former object of enjoyment. Therefore, only the process that we previously mentioned constitutes amala-k a-bhajana (untainted devotion to K a). Q. Then what do you call samala-k a-bhajana (impure worship of K a)? A. The worship of K a that is performed by one who maintains the mentality of fruitive materialistic gain, one who endeavours in yoga practice, or one who desires impersonal liberation is called mala (tainted with impurities). By such devotion one cannot attain true 32 A Necklace of Divine Conclusions liberation in the form of shelter at r K a s nectarfilled lotus feet. Q. Please summarize the regulations concerning untainted worship of K a. A. Whatever sinless and proper actions one performs to maintain the material body during one s journey through life, which are done to assist devotion, are known as secondary devotion, or gau -bhakti. Whenever one gets a chance, one should engage in direct devotional service. Q. How many types of direct devotional service are there? A. There are nine types: (1) rava a (hearing); (2) k rtana (chanting); (3) k a- rava a (remembering K a); (4) p da-sevana (serving His lotus feet); (5) arcan (deity worship); (6) vandana (offering prayers); (7) d sya (becoming His servant); (8) sakhya (becoming His friend); and (9) tma-nivedana (complete surrender). Q. What will be the result of performing these practices? A. You will experience an awakening of bh va, and then prema. 33 Vai ava-siddh nta-m l Q. What is prema? A. It cannot be explained with words; it is a divinely spiritual rasa [the nectarean taste experienced from one s relationship with r K a]. You should make endeavours to taste it yourself, and then you can realize it. Q. What things should we remain careful of during the practicing stage of devotion? A. One should remain careful of vikarma (sinful activities), akarma (inaction), and karma-ja ata (inertia caused by karma); dry or improper renunciation; dry knowledge; and offences. Q. How many types of sinful activity (vikarma) are there, and what are they? A. There are many types of vikarma. The following are some of the more grievous sins: (1) envy; (2) harshness; (3) cruelty; (4) act of violence toward any living creature; (5) lust for the wives of others; (6) anger; (7) greed for the possessions of others; (8) selfishness; (9) falsity; (10) disrespect; (11) pride; (12) mental delusion; (13) impurity; (14) vandalism; and (15) causing offence to others. 34 A Necklace of Divine Conclusions Q. What is akarma? A. Atheism, ingratitude, and absence of service to great souls. Q. What is karma? A. Karma refers to performing pious activities. There are many types of pious activities, and these are the most prominent ones: (1) helping others; (2) serving one s superiors; (3) charity; (4) producing progeny; (5) truthfulness; (6) purity or cleanliness; (7) simplicity; (8) forgiveness; (9) mercy; (10) working according to one s own qualification; (11) appropriate renunciation; and (12) neutrality. Q. What is karma-ja at , or material inertia? A. Karma-ja at , or material inertia, occurs when material acquisitions or happiness gained from pious activities make the mind complacent; one thinks this is enough and turns away from endeavouring for spiritual advancement. Q. What is dry or improper renunciation? A. Renunciation that comes from one s own endeavour or practice is known as u ka-vairagya, or dry renunciation, but renunciation that automatically manifests due to 35 Vai ava-siddh nta-m l the development of bhakti is called yukta-vairagya, or appropriate renunciation. Q. What is dry knowledge? A. It is that knowledge which has no relationship with spiritual reality, or cit-tattva. Q. How many types of offences (apar dha) are there? A. There are two types of offences: sev par dha (offences committed during the performance of devotional service), and n m par dha (offences committed towards the holy names of the Lord). Q. How can one s devotional practices become pure? A. One s bhajana becomes pure by remaining within this world in an unattached manner, and after having received pure knowledge, engaging in hearing and chanting in the association of saintly devotees (s dhu-sa ga). 36 A Necklace of Divine Conclusions Chapter Ten Three Evidences - Spiritual Sound or Scripture ( abda), Direct Sense Perception (pratyak a), and Logical Inference (anum na) Q. What is evidence (pram a)? A. Pram a is that by which the truth is ascertained. Q. How many types of pram a are there? A. There are three types. Q. What are they? A. Spiritual sound or scripture ( abda), direct sense perception (pratyak a), and logical inference (anum na). Q. What is abda-pram a, or spiritual sound? A. All the self-manifest Vedic scriptures, which are the very incarnations of perfect knowledge, are abdapram a, or evidence in the form of spiritual sound. They constitute the best evidence, because without such a form of evidence, it is not possible to attain knowledge of truth that is beyond matter. 37 Vai ava-siddh nta-m l Q. Why can t the Lord and the spiritual world be observed by direct sense perception (pratyak apram a) and logic (anum na-pram a)? A. All knowledge gathered by direct sense perception is called pratyak a-pram a, and the conclusions deduced by such means are called anum na-pram a. Both of these can give only material knowledge. Q. If this is so, then why do we accept the processes of direct perception and logic in ascertaining the truth of the Supreme? A. Both direct senses perception (pratyak a-pram a) and logic (anum na-pram a) are somewhat effective means with which to confirm the perfect truth determined by abda-pram a. Thus, when both these forms of evidence act in a subordinate position to abda-pram a, they can also be counted as a means of pram a. 38 Vai ava-siddh nta-m l 40 r Hari-n ma by r la Bhaktivinoda h kura The ocean of material existence is very difficult to cross without the mercy of the Lord. It is not only difficult, but impossible. Even though the j vas are superior to matter, they are by nature weak and dependent on Bhagav n as their sole protector, guardian, and savior. The individual j va soul is a u-caitanya, an atomic conscious being. He is dependent on and is the servant of the Supreme Conscious Being, or Parama-Caitanya Bhagav n. In other words, Parama-Caitanya Bhagav n is the shelter for all j vas. This world of matter is created by the illusionary potency called m y . Therefore, the position of the j va is the same as that of an offender who is in prison. The j va wanders throughout the material creation as a result of his opposition to Bhagav n. Those j vas who are opposed to Bhagav n are called baddha-j vas (conditioned souls) because they are chained by m y , whereas those j vas who follow Bhagav n are released from m y and are called mukta-j vas (liberated souls). This difference is due to the variegated conditions in which the unlimited j vas are situated. Hence, there are two divisions of souls, baddha-j vas and mukta-j vas. Vai ava-siddh nta-m l By performing appropriate spiritual practices (s dhana), the conditioned baddha-j va attains the mercy of Bhagav n and thus becomes capable of breaking the powerful chains of illusion, or m y . After lengthy contemplation, our great saintly persons have established three types of spiritual practice, or s dhana: fruitive actions (karma), speculative knowledge (j na), and devotion (bhakti). Following the social system of prescribed work known as var rama-dharma, as well as performing austerities (tapasya), fire sacrifices (yaj a), charity (d na), vows (vrata), and yoga are mentioned in the scriptures as limbs of karma and their results are clearly described. By deeply understanding the distinct nature of these results, the primary effects of executing karma are revealed. They are: (1) sense enjoyment on the earthly planets; (2) sense enjoyment in the heavenly planets; (3) relief from disease; and (4) the chance to perform some great activity. If we separate the fourth effect performance of great activity from the other three, it seems that the results of enjoying the heavenly planets, enjoying the earthly planets, and curing disease, which the j va acquires by performing karma, are all perishable. They will be destroyed by r Bhagav n s wheel of time. It is not possible to become free from the bondage of illusion (m y ) by attaining these results. On the contrary, their attainment will only increase the desire to execute more karma, and this will 42 Hari N ma lead to further bondage. The opportunity to perform a great activity also goes in vain if one does not use it. In this regard, r mad-Bh gavatam (1.2.8) states: dharma svanu hita pu s vi vaksena-kath su ya notp dayed yadi rati rama eva hi kevalam The main purpose of var rama-dharma is to simplify the life of a person who is performing his natural occupational duty, so that he has sufficient time to hear hari-kath . However, if an attraction for hearing harikath is not developed within him, then all the religious activities he performs in accordance with var ramadharma will be so much useless labor. Thus, I have explained how the ocean of material existence cannot be crossed with the help of karma. J na, or speculative knowledge, is also considered a practice by which a higher goal is achieved. The result of j na is tma- uddhi (purification of the coverings of the soul). The tm (soul) is beyond matter, but when it forgets this reality and takes shelter of matter, it becomes lost on the path of karma. Karma is a term used to describe work, or activity prescribed in the Vedas for the attainment of material benefits. 43 Vai ava-siddh nta-m l By discussing the principles of j na, a person can come to the conclusion that he is not composed of matter, but is a transcendental, spiritual being. This type of j na is generally called nai karmya (self-realization). In the stage of nai karmya, the j va is only able to relish a limited amount of bliss ( nanda). This stage is also called tm r mata (in which one finds pleasure in the self alone). But when the j va begins to realize his eternal nature, and starts to relish his relationship with K a, he transcends the stage of nai karmya. For this reason, the saintly N rada has stated in the r mad-Bh gavatam (1.5.12): nai karmyam apy acyuta-bh va-varjita na obhate j nam ala nira janam Although j na may be free from all material affiliation, it is not pleasing to the heart if it is devoid of a conception of service to the infallible Supreme Lord. r mad-Bh gavatam (1.7.10) also mentions: tm r m ca munayo nirgranth apy urukrame kurvanty ahaituk bhaktim ittha -bh ta-gu o hari r Hari possesses an astonishing quality: He attracts all varieties of persons, including those who are self-satisfied ( tm r ma) and free from all material contaminations, to engage in service to Him. 44 Hari N ma Therefore, j na and karma can only be called limbs of s dhana when karma leads to the performance of increasingly elevated pious action, and when j na transcends the stage of nai karmya. This performance of good karma and the rejection of impersonal j na will lead us to the practice of devotion (bhakti-s dhana). In and of themselves, j na and karma are not accepted as limbs of s dhana except when they lead us to bhakti. It is then that they have some significance. Therefore, only bhakti is called s dhana. When karma and j na lead us to bhakti, they are considered as a s dhana. Otherwise, bhakti, by its nature, is the very form of s dhana itself. The decision of r mad-Bh gavatam (11.14.20) clearly explains this: na s dhayati m yogo na s khya dharma uddhava na sv dhy yas tapas ty go yath bhaktir mamorjit Uddhava! Karma-yoga, s khya-yoga, or var ramadharma cannot please Me, nor can the study of the Vedas, austerity, or renunciation. Only the performance of pure bhakti actually pleases Me. Performing bhakti is the only way to please Bhagav n. There is no other means. There are nine kinds of s dhanabhakti: rava a (hearing), k rtana (chanting), smara a 45 Vai ava-siddh nta-m l (remembering), arcan (worshipping), vandana (praying), p da-sevanam (offering obeisances), d sya (serving), sakhya (engaging in friendship), and tm -nivedana (fully surrendering). rava a, k rtana, and smara a are the primary limbs of s dhana. Their s dhya, or object, should be r Bhagav n s name (n ma), form (r pa), qualities (gu a), and pastimes (l l ). And of these four, hari-n ma is the original seed. Thus, according to the scriptures, harin ma is the root of all worship: harer n ma harer n ma harer n maiva kevalam kalau n sty eva n sty eva n sty eva gatir anyath ( r -B han-N rad ya-Pur na 3.8.126) In Kali-yuga, there is no deliverance for the j va except by the chanting of hari-n ma. By the word kalau, it is to be understood that although there was never a time when r hari-n ma was not the sole means for deliverance, still, in the present age of Kali, when the various other mantras and practices have become weak, it is especially appropriate to take shelter of the all-powerful name of r Hari. In relation to hari-n ma, the r Padma-Pur a states: 46 Hari N ma n ma cint ma i k a caitanya-rasa-vigraha p r a uddho nitya-mukto bhinnatv n n ma-n mino The holy name of K a is a transcendental wishfulfilling gem (cint ma i), for there is no difference between K a s name (n ma) and K a Himself (n m ). In other words, the holy name is the bestower of the supreme goal of life. This name of K a is the very form of transcendental mellows (caitanya-rasa-svar pa). It is completely pure; that is, it is unlimited and eternally liberated, devoid of any connection with m y . r la J va Gosv m writes in his commentary on the above verse: ekam eva sac-cid- nanda-ras di-r pa tattva dvidh virbh tam ity artha r -k a-tattva is the non-dual form of eternity, knowledge, and bliss. He has appeared in two forms: (1) n m , the form of r K a Himself and (2) n ma, the form of His own name. The essence of this is that r K a is sarva- aktim n, the possessor of all potencies. All the manifestations of the Supreme Person are the manifestations of His potency or akti. Although dependent on the Supreme 47 Vai ava-siddh nta-m l Person, akti alone can reveal His transcendental form to others. By depending on Her, r K a s transcendental form can be perceived, and by impregnating r K a s name with Her infinite power, She makes it famous everywhere. Thus, k a-n ma is a wish-fulfilling spiritual gem or touchstone (cint ma i-svar pa). It is r K a Himself (k a-svar pa), and the embodiment of supreme consciousness and transcendental mellows (caitanyarasa-svar pa). Just by chanting r K a s name, k arasa rises spontaneously in the core of the heart. The holy name is complete in itself and does not depend on the construction of the words present in the mantras, [according to the rules of Sanskrit grammar, suffixes and prefixes are added to a name to effect a particular meaning] where the names are somewhat altered e.g. k ya for K a or n r ya ya for Lord N r ya a. Whenever anyone on the spiritual platform utters the name of K a, the bliss of transcendental mellows begins to arise. N ma is always transcendental and fully conscious not lifeless like material syllables. N ma is only the mellow of transcendental consciousness (caitanya-rasa). N ma is ever liberated. It cannot be produced by the material tongue. Only a person who has tasted the mellow of n ma can understand this explanation. One who imagines that n ma is lifeless is not eligible to relish caitanya-rasa, nor is he satisfied with this explanation. One may argue that n ma, which we continuously chant, is dependent on material syllables, so how can it 48 Hari N ma be said that n ma is not a material object and is eternally liberated? r la R pa Gosv m responds to this adverse opinion as follows: ata r -k a-n m di na bhaved gr hyam indriyai sevonmukhe hi jihv dau svayam eva sphuraty ada ( r -Bhakti-Ras m ta-Sindhu, Eastern Division 2/234) The material senses can perceive a material object. K a-n ma is transcendental; therefore, it can never be perceived by the material senses. The n ma that initially manifests on the tongue is only a result of a sph rti a pulsating of the transcendental senses of the soul. However, at the time that the soul s transcendental (apr k ta) tongue utters k a-n ma, the parama-tattva appears in person upon the material tongue and begins to dance. As the transcendental mellows of devotion (apr k ta-rasa) pervade the senses, the devotee laughs out of bliss ( nanda), weeps and laments out of affection (sneha), and dances out of love (pr ti). In this way, by means of the tongue, r k a-n ma-rasa pervades all the senses. The n ma practiced during s dhana is but ch y n ma or n m bh sa, a shadow of n ma (chanting which 49 Vai ava-siddh nta-m l is covered by clouds of ignorance). It is not the real name. Continuous chanting of n m bh sa will eventually develop into a taste for apr k ta-n ma. Examples of this are evident in the lives of V lm ki and Aj mila. The j va has no taste for n ma because of his offences. When the j va chants k a-n ma without offence, the caitanya-rasa-vigraha (the fully conscious reservoir of all pleasure), transcendental r hari-n ma, manifests Himself within his heart. At that time, his heart becomes joyful, streams of tears flow from his eyes, and symptoms of s ttvika ecstasy appear in his body. The r mad-Bh gavatam (2.3.24) states: tad a ma-s ra h daya bateda yad-g hyam air hari-n ma-dheyai na vikriyet tha yad vik ro netre jala g tra-ruhe u har a When someone chants hari-n ma, the following symptoms manifest: he experiences a change of heart, tears flow from his eyes, and his bodily hairs stand erect. When, despite chanting k a-n ma, a person does not experience any of these symptoms, it is to be understood that his heart has become very hard due to offences. The primary duty of a s dhaka is to chant hari-n ma without offence. Therefore, it is necessary to know how many types of offences there are, and in this way he 50 Hari N ma can save himself from committing them. The scriptures mention ten offences in relation to hari-n ma: (1) To blaspheme devotees and saintly persons. (2) To consider demigods like Lord iva and Lord Brahm to be equal to Bhagav n or independent of Him. (3) To neglect, disrespect, or disobey r Guru, who reveals the truth about hari-n ma. (4) To criticize the bona-fide scriptures, which describe the glories of hari-n ma. (5) To consider the glories of hari-n ma to be an exaggeration. (6) To consider the meanings of hari-n ma revealed in scripture to be imaginary; in other words, to consider the names K a, R ma, etc., to be a product of imagination. (7) To commit sinful activities on the strength of chanting hari-n ma. (8) To equate chanting of hari-n ma with materially auspicious activities recommended in the karma-k a sections of the Vedas. (9) To instruct faithless persons on the glories of harin ma. (10) To not have faith in r k a-n ma despite hearing His glories. (1) A person commits an offence to hari-n ma if he does not believe in the saintly devotees and he blasphemes the previous spiritual authorities (mah janas), whose 51 Vai ava-siddh nta-m l characters are spotless. Thus, one who accepts hari-n ma must first reject with his whole heart the tendency to disrespect or disregard any Vai ava. If a doubt arises about the activity of a Vai ava, one should try to inquire about the cause of that behavior and avoid criticizing him. Our primary duty is to have faith ( raddh ) in the s dhus. (2) To consider demigods like Lord iva to be nondifferent from Bhagav n is n m par dha. Bhagavat-tattva is one without a second. Demigods like Lord iva are not independent of r Bhagav n s authority, nor are they separate from Him. If a person honors demigods like iva as gu vat ras (qualitative incarnations) or as devotees of Bhagav n, he will not form the misconception that they are independent of Him. Those who consider Mah deva ( iva) an independent and separate demigod, worshipping him alongside Vi u, do not actually honor the true glory of Mah deva, who is the greatest among Vai avas. Such persons therefore become offensive to both Vi u and iva. Those who chant hari-n ma should reject this kind of misconception. (3) To disobey r Gurudeva is an offence to the holy name (n m par dha). He who instructs that n ma-tattva is the highest transcendental truth should be accepted as a bonafide spiritual master and a dear associate of Bhagav n. One can attain firm faith in hari-n ma by cultivating staunch bhakti for r Guru. 52 Hari N ma (4) The bona fide scriptures should never be blasphemed. Revealed scriptures like the Vedas describe bh gavatadharma and detail the importance of r n ma. Therefore, to blaspheme these scriptures is an offence to the holy name. The glories of hari-n ma are described throughout the Vedas. r Caitanya-carit m ta ( di-l l 7.131) states: vede r m ya e caiva pura e bh rate tath d v ante ca madhye ca hari sarvatra g yate Throughout all the Vedic literature, including the R m ya a, Pur as, and Mah bh rata, from the very beginning to the end, as well as in the middle, only r Hari, the Supreme Lord, is described. How can a person develop love for hari-n ma if he blasphemes bona fide scriptures? Some people consider the statements of the scriptures regarding the importance of hari-n ma to be simply exaggerated praise. It is n m par dha to chant hari-n ma with such an attitude, and those who do so will never achieve any tangible result. They conclude that the scriptures falsely praise the glories of hari-n ma, just as they falsely praise karmak a, so that people will develop a taste for it. Those who think like this are unfortunate. On the other hand, r mad-Bh gavatam (2.1.11) describes the faith of fortunate persons: 53 Vai ava-siddh nta-m l etan nirvidyam n n m icchat m akuto-bhayam yogin n pa nir ta harer nam nuk rtanam A yog thinks that by obtaining detachment from the world he can become free from all fear, and concludes that his wholesale duty is to chant hari-n ma. Persons who have such faith can achieve the result of hari-n ma. (5) Some people do not understand the difference between n m bh sa and n ma. They believe that n ma is only a combination of syllables that will definitely grant results whether one has faith or not. They use the life and character of Aj mila as an example, quoting: s ketya p rih sya v stobha helanam eva v vaiku ha-n ma-graha am a e gha-hara vidu r mad-Bh gavatam (6.2.14) One who chants hari-n ma is immediately freed from the reactions to unlimited sins, even if he chants indirectly (to indicate something else), jokingly, for musical entertainment, or neglectfully. This is concluded by all the learned scholars of the scriptures. 54 Hari N ma (6) Previously, hari-n ma has been described as the conscious embodiment of spiritual rasa, caitanya-rasavigraha, which cannot be perceived by the material senses. This proves that it is not possible to achieve the results of chanting when one commits offenses to the name. He who chants without faith does not achieve the result of chanting; rather, as a result of chanting, he may attain some faith in n ma within a short period. Faithless persons, who believe that n ma is a limb of karma-k a, propagate that it is only a material syllable and therefore equal to other names. They are conditioned souls and offenders (n m par dh s). Vai avas diligently endeavor to avoid this offence. (7) Some people believe that by taking shelter of harin ma, they have attained a cheap remedy for the results of all their sins. With this idea they think that they can steal, perform acts of fraud, act illicitly, and then chant hari-n ma to eradicate all their misdeeds. A person who believes this is certainly a n m par dh (offender to n ma). One who has once tasted the transcendental mellows of hari-n ma will never again become attached to temporary material objects. (8) Some believe in pious activities (karma) such as performing yaj a, giving in charity, behaving according to dharma, and visiting holy places. They also include the chanting of n ma as a pious activity, and therefore become offenders to the holy name (n m par dh s). N ma 55 Vai ava-siddh nta-m l is always transcendental, whereas all pious activities are material. Thus, pious activities are foreign to n ma. Anyone who considers n ma to be equivalent to pious activities becomes indifferent to n ma and cannot relish the rasa emanating from the holy name (n ma-rasa). There is a vast difference between hari-n ma and pious activity, just as there is a contrast between diamonds and glass. (9) One who instructs faithless persons about hari-n ma or gives them the mantra is also a n m par dh . It is useless to give a string of pearls to a hog. Rather, such behavior demonstrates disregard to the pearls and is an insult to them. Similarly, it is extremely improper to give instruction on n ma to a faithless person. It is wise to first make an effort to develop his faith, and then instruct him on hari-n ma. Those who act as guru and give instructions on hari-n ma to faithless persons will definitely fall down because they are committing n m par dha. (10) If a person does not have exclusive faith in hari-n ma even after hearing its extensive glories, and if he is still attached to or dependent on s dhanas such as karma, j na, or yoga, then he is an offender to the holy name. Thus, hari-n ma will not arise unless we avoid n m par dha. Upon seeing the miseries of the j va, the deliverer of Kali-yuga, r Caitanya Mah prabhu, instructs us with a compassionate heart: 56 Hari N ma t d api sun cena taror api sahi un am nin m nadena k rtan ya sad hari ( r ik aka 3) By thinking oneself to be even lower than straw in the street, being more tolerant than a tree, not accepting honor but giving honor to everyone, a j va becomes eligible to chant hari-n ma. The primary meaning of this verse is that one must chant hari-n ma with proper conduct. One who considers himself more lowly and fallen than anyone else never criticizes s dhus nor disregards demigods like Lord iva. He differentiates, but with respect. He never disregards guru, blasphemes the bona fide scriptures, or doubts the glories of hari-n ma. He never combines false speculation with dry arguments to equate nirgu a-brahma with the name of Hari , nor does he commit sins on the strength of the holy name. He does not accept pious activities to be on an equal level with hari-n ma. He never gives harin ma to faithless persons, and he does not have even a scent of disbelief in n ma. He constantly endeavors to be aloof from the ten types of n m par dha. He remains a well-wisher even to those who ridicule or offend him. Even though he carries out his worldly duties, he does not possess the false ego of being the enjoyer or the doer. 57 Vai ava-siddh nta-m l Thinking himself to be a servant of the world, he serves the whole world. When a qualified person chants hari-n ma, the spiritual world that is situated in the core of his heart radiates transcendental light which, like a thunderbolt, pierces the shroud of illusion enveloping all the j vas in the material creation, thus keeping the darkness of m y far away. Therefore, O great souls! Constantly perform hari-n ma-k rtana without offence. There is no shelter for the j vas other than hari-n ma. If you take shelter of j na and karma, trying to save yourself from drowning in this ocean of material existence, you should know it is as useless as taking shelter of a piece of straw to cross a great ocean. Therefore, accepting the shelter of the great ship of the mah -mantra, cross this ocean of material existence. 58 Hari-n ma mah mantra hare k a hare k a k a k a hare hare hare r ma hare r ma r ma r ma hare hare Worldwide Centers & Contacts See complete list at www.purebhakti.com INDIA Mathura - Sri Kesavaji Gaudiya Matha Jawahar Hata, U.P. 281001 (Opp. Dist. Hospital) Tel: 0565 250-2334, Email: mathuramath@gmail.com New Delhi - Sri Ramana-vihari Gaudiya Matha Block B-3, Janakpuri, New Delhi 110058 (Near musical fountain park) Tel: 011 25533568, 9810192540 New Delhi - Karol Bagh Center - Rohi -nandana 9A/39 Channa Market, WEA, Karol Bagh Tel.: 9810398406, 9810636370, Email: purebhakti.kb@gmail.com Vrndavana - Sri Rupa-Sanatana Gaudiya Matha Dan Gali, U.P. Tel: 0565 244-3270 Vrndavana - Gopinath Bhavan Ranapat Ghat, Seva Kunja, Vrindavan 281121, U.P. Tel: 0565 244-3359, Email: vasantidasi@gmail.com Bangalore - 245/1, 29th cross Kaggadasa Pura, C.V. Ramanagar Post, Bangalore - 93, Tel. 9341-484-903 UNITED KINGDOM Birmingham - International Distributor Tel: (44) 153648-1769, Email: jivapavana@googlemail.com London - Ganga-mata Gaudiya Matha Email: gangamatajis@yahoo.co.uk USA Houston - Preaching Center Tel: (1) 713-984 8334, Email: byshouston@gmail.com Gaudiya Vedanta Publications Offices Tel: (800) 681-3040 ext. 108, Email: orders@bhaktiprojects.org WORLD WIDE www.purebhakti.com/contact-us/centers-mainmenu-60.html

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