How the impersonal philosophy can stand

8/20/2019 How the impersonal philosophy can stand

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How the impersonal philosophy can stand?

59 S Main St suite 108Moab UT 84532

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(A DISCUSSION OF THE OI!IN OF THE "I#A$

#$ %ailasa Candra das

"Each and every living entity is originally attached to a particular type of transcendental service,because he is eternally the servitor of the Lord". - Srimad &ha'aatam 3.9.11% pu&po&t

"A person in ignorance of the principles of religion—who, therefore, does nothing in the matterof religion—is far better than a person who misguides others in the name of religion withoutreference to the factual religious principles of devotional service". - Srimad &ha'aatam 3.9.10%

pu&po&t

'R(#)U'(*(: If you create an artificial od, it is better that !e is dead so that !e cannot inflict more inuries.*+,-T++: #hen it is better to have no conception of od than a bad conception$'R(#)U'(*(: %es, better. - &ialectical 'piritualism% oenta&$ on the phiosoph$ o

ietshe

Sine we a&e a i"as% this topi o the o&igination o the i"a has p&ooun ipiations to a o us%sine it in"o"es a o us. #ut 6 a not as uh one&ne about a o us as 6 a one&ne about

you) 6t is to $ou pe&sona$ that this a&tie is i&ete.

u&&ent$% the wo& o e"otiona se&"ie is onite in th&ee i"isions% onstituting a 7in ot&ianguation o the (bsoute T&uth. (ost e"e&$ e"otee is eithe& aete b$o& atua$ aught upinthis onit% whih is i&onia$ ittingonsie&ing that Ma&s% the panet o onit an st&ie%&ues the nube& th&ee. ( th&ee o the anges &ep&esent a phiosophia iusion in &eation to thesiene o o onsiousness. (s suh% eah &eates its own oneption o ;o;% espite the atthat none o those isoneptions has an$ actual "aue. <ou a&e o&igina$ a o"e& o o. <ou ha"ean ete&na an pu&e an pe&sona &eationship with )i% an that is the on$ thing that is atua$"auabe to $ou.

e"e&theess% 'ri Isopanisad e=ho&ts us to une&stan the p&inipes o both (bsoute T&uth annesiene. (s suh% this a&tie attepts to enighten its &eae&s about one o these inuentia pia&so t&ianguate nesiene.

(t this point o >ai <uga% twent$two $ea&s sine the isappea&ane o S&ia '&abhupaa% ;t&uth; isete&ine ost$ b$ powe& poitis% bu&eau&ati institutionais% anatiis% an% at the base o athese% ba7 agi. Man$ i not ost o ou& gob&othe&s a&e u&&ent$ o"e&e o"e& b$ ao&isoneptions. The$ ha"e beoe enhante enough to e"en onsie& these isoneptions i"ine.Those who a&e opete$ eue annot &ea$ be hepe b$ an$one e=ept a ahabhaga"at ?e"ensuh a t&ansenenta pe&sonait$ a$ not be abe to hep soe o the@. #ut 6 a not &ea$ a that

one&ne about the% beause the$ a&e engage in pushing these isoneptions o& thei& own"este inte&ests to the et&ient o e"e&$one ese.

Those who isea othe&s "ia a o"e&t o& o ipe&sonaiswhen an i the$ &ea this a&tiewi

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get itte &o it. Su&e% soe o the wi beoe ang&$ when the$ &ea it% but that ange& e theinto thei& u&&ent eusionan has now beoe a oo&t one o& the. This a&tie th&eatens thatoo&t one. 6t istu&bs ;the ha&on$;% athough soe o the a$ e"en on&ont the o&iginaange& ?ate& &ust&ation@ that ha punge the into the eusion in the i&st pae.

Thei& "este inte&ests% howe"e&% a&e a& too g&eat to e"en onsie& the "aue o this a&tie. 6ts pointsa$ a& the a bit% an e"en thei& inteigenes a$ aso be stiuate. e"e&theess% the$ wi notontepate an$ oubts% isissing suh oubts as the p&outs o sin. )owe"e&% itAs thei& "esteinte&eststhei& upahisthat a&e the actual sou&es o sin.

T&ue% oubt oten is the p&out o sin. on"e&se$% on the p&o"ientia sie o the oin% oubt is aninteg&a onstituent o inteigene ?buhi$oga@. #hat oubt is $ou& a$ on the path to se&eaiation an o&eaiation. 6 this a&tie heps to b&ing out that oubt% then $ou ha"e beneite&o &eaing it.

Bhe&e i we oe &oC *i $ou oe &o the unie&entiate pane o ipe&sonauineseneC Souns goo% oesnAt itC 6t has a 7in o into=iating au&eent in that $ou ha no&esponsibiit$ whatsoe"e& o& $ou& u&&ent entangeent in atte&. ;Soehow o& othe&;. Soehowo& othe&% $ou e into this ate&ia wo&. ie. (n now $ou a&e to that $ou an go ba7 ?gobac($) to the spi&itua wo&% an $ou an ne"e& an wi ne"e& a &o the&e. ot on$ $ou annota% but e"en the ea"es on the t&ees o the spi&itua wo& ne"e& a own.

6 ha"e 7nown an$ Duaiie an ha&isati e"otees who ha"e aen "iti to the entieent othe noa phiosoph$. 6nee% in soe p&esenta$ i&es% this phiosoph$ has o&e o& ess attaine

p&oinene. Bhat a isaste& that isE The sihanta ust be pe&sona. )owe"e&% in &eation toe"otees who a&e pushing this o"e&t ipe&sonais% 6 sha obse&"e Lo& Fesus the h&istAs itu:hate the sin an not the sinne&. 6 a not going to pe&sona$ atta7 an$one pushing that phiosoph$ inthis a&tie.

6 ha"e no iusions about its e"outiona&$ oentu% howe"e&. The u&&ent i&etion ate&ianatu&e is a&&$ing ost o its e"otees is not goo. Man$ othe& e"otees who o not bu$ it ?an the$a&e in a sh&in7ing ino&it$@ a&e entange in one o the othe& anges o onit. 6n othe& wo&s% thesee"otees a&e &ight on the phiosoph$ as it one&ns the a/noa ont&o"e&s$% but the$ a&e "e&$uh w&ong in &eation to soe othe& eusiona stana&. Thei& pushing anothe& 7in o e"iationhu&ts the ause o the (bsoute T&uth% an noa gains a wiening ootho.

-n$ an uttaaahi7a&i ou possib$ &e"e&se a o this. The&e a&e those who sa$ that one o& o&eahabhaga"ats a&e u&&ent$ ati"e on this panet. 6 a not in onu&&ene with this "iew no& a&e an$o the othe& ebe&s o the *aishnava +oundation. 6nee% one o the anges o t&ianguation%

athough a"e&se to ou& g&oup% is in complete ag&eeent with us on this "e&$ point. The othe& is p&obab$ in basi onu&&ene.

This iust&ates the i&on$ o the p&esenta$ situation. 6 $ou ou u out a o the goo an t&uthan beaut$ o the th&ee aps ?pu&po&ting to &ep&esent aui$a ,aishna"is in toa$As iieu@% $ouwou p&ett$ uh ha"e the opete phiosophia pa7age. 6n a th&ee ases% what the$ eah

p&eah is a& o&e &ight than it is w&ong. Uno&tunate$% in the ase o eah o these ontene&s% the&eis at east soething pushe whih is wa$ o. 6 $ou ou% soehow o& othe&% &eo"e those e"is%these g&oups ou oaese an uni$ o& a go&ious &esut that wou beneit the whoe wo&.)owe"e&% on$ a ahabhaga"at ou possib$ aopish this t&ansenenta obeti"e% an% Duite&an7$ue to the &ee wi o the i"ing entities6 oubt that e"en he ou o it.

So% unti a ahabhaga"at aniests% we ust pe&se"e&e. The ast o &eaie aha&$a in ou& ine%)is *i"ine &ae S&ia '&abhupaa% et us his e=tensi"e oenta&ies on the e"otiona ite&atu&e o Lo& haitan$aAs o"eent. (t the beginning o this &eau age% Lo& >&ishna et us the #oo7

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#haga"at. Be a&e thus not without &eou&se% an we a&e not without utiate soae. These &enantso Reait$ aow us a eans o ei"e&ane. The$ aso ao& us soe spi&itua st&ength in the atte&o t&eaing wate&% i.e.% hoing up against the assauts o the opposing nesienes ontaine in theao&eentione t&ianguation. Be aso ha"e the )o$ ae. The&e wi be no t&iuphais on the

pa&t o an$ o those th&ee pa&ties. The$ a&e eah wo&7ing against the othe& two. The$ app&op&iate$

hae& awa$ at the e"is the$ pe&ei"e in the othe& aps% an the 7a&i &eaities o the situationitate against an$ o that etting up an$tie soon.

(s a& as the &itt"i7 followers a&e one&ne% we a&e not against the% but% instea% une&stan anepathie an s$pathie with thei& espe&ation. (s a& as the leaders o this ap a&e one&ne espeia$ those who we&e actually initiate b$ S&ia '&abhupaa u&ing the tie o his aniestissionthatAs anothe& atte& atogethe&. The$ shou 7now bette&.

(t the ape= o the t&iange is the g&oup that has bu&nt out% &ea7e out% ps$he out% an% e"en insoe i&ustanes% he7e out "a&ious e"otees o& o"e& two eaes now. The ist o the soiaaws within this g&oup is eness$ utabe% athough the&e has been notieabe% abeit supe&iia%

p&og&ess ae he&e in &eent $ea&s. The$ ha"e% howe"e&% one one auabe thing o"e& the ast twoeaes: the$A"e p&eahe against the noa phiosoph$. 6 sine&e$ p&aise the o& this. Bhate"e&&eeeing eatu&es this g&oup a$ sti ha"e et% thei& p&eahing against suh o"e&t ipe&sonaisust top the ist. 6A"e onsute an e"en eatu&e soe o that &esea&h in opiing this a&tie.

This g&oup an the &itt"i7s a&e u&&ent$ engage in a bitte& st&ugge% whih has beoe e"en o&ee=ae&bate ue to a &eent utiiion oa& awsuit. +ah is i&&eoniab$ oppose to the othe&%espeia$ in the atte& o initiation. <et% as this st&ugge beoes o&e "it&ioi% 6 hope that eah othese aps has the goo spi&itua sense not to op&oise with the noa pa&t$. Bhate"e& sho&tte& a"antages a$ be obtaine suh op&oising wi on$ &eoun to eah o thei& g&eatisa"antages in the ong &un. Bhen the ous ina$ ea& &o Lo& haitan$aAs o"eent ?anthis a$ o& a$ not happen in ou& ieties@% st&ategi op&oises with absoute phiosophiat&uths wi be tho&ough$ onene.

Those who a&&ange to anipuate suh op&oises wi be onene as wean wi i"e on inina$. >now it o& a at that the noa institution is see7ing to e"ou& eah o $ou& aps. 6tAsa&ea$ going on. '&abhupaaAs o"eent is in eopa&$. *onAt op&oise at a with the. <ouwant unit$C <ou thin7 $ou wi get unit$ b$ op&iseC <ou wi get e"ou&ethatAs what $ouA getE

*ONIS* AND +O#E OF !OD !O I++ TO!ETHE

". . . the devotional activities are real activities towards the end of the reat lan, and they never disturb the adustment of the reat lan, whereas all other activities--may they be good or bad--are simply disturbing to the reat lan". - Theosoph$ +ns in ,aishna"is% &ac, to !odhead)

"#he presentation of this (nowledge in a systematic and scientific manner will bring about

universal sublime peace. %et . . . unauthoried cults have mushroomed into prominence and are fast epanding their illegitimate fold with na/ve disciples. 0hat one fails to comprehend is howthe leaders of these cults . . . can suddenly rise to the position of spiritual master themselves. #hesubect matter that needs to be promulgated among the people is not some cheap, sentimentalconcoction meant to deceive them) - en.nciation Thro.'h /isdom0 page 11G

#e$on onotion% the nee is o& pe&sona t&anso&ation% &ea t&anso&ation. This annot be

aopishe b$ e&eting soe appa&ent$ ip&essi"e eiie atop a aut$ ounation. 6nstea% the p&ougation o >&ishna onsiousness nees to be estabishe upon the i& ounation o the(bsoute 'hiosoph$% the (bsoute Sienethe (bsoute T&uth.

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That (bsoute T&uth is pe&sona. The i"as a&e pa&t o that (bsoute T&uth% an the$ a&e aso a pe&sona. The$ ha"e aen &o a pe&sona &eationship with the Sup&ee Lo& in the spi&itua wo&.6t is on$ upon this ounation that the enightenent o the wo& an p&oee% uinating in theestabishent o a t&u$ ip&essi"e eiie. T&anso&ationa o"e o o% the pe&sona phiosoph$ o>&ishna onsiousness% nees to be put i&$ in pae &o the "e&$ beginning.

Ho& now% howe"e&% the ephasis ust be ini"iua t&anso&ation. ( oniting onepts ?o theao&eentione t&ine o pseuoe"otion@ ust i&st be eshewe at the ini"iua e"e. 6n o&e& toaopish this% sine&e an se&ious e"otees ust i&st up&oot the nesient phiosoph$ o ipe&sonao&igination% i.e.% the noa phiosoph$ pushe b$ one ange o that t&ine. #eo&e p&oeeing to thee"iene an the p&oos o that pe&sona o&igination o the sou% the importance of philosophy in>&ishna onsiousness ust be onsie&e.

>&ishna onsiousness is not an a&tiiia iposition on the in. 'u&e e"otiona se&"ie is the i"ingentit$Is ete&na bi&th&ight. Su&&ene&ing $ou&se% howe"e&% to bogus phiosoph$ wi ne"e& get $outhe&e. That is an a&tiiia iposition on the in. The noa phiosoph$ is pa&t o ust suh a

ab&iation. 6t is a p&out o onitiona ie% not ete&na ie. The huan in nees to awa7en an bosso in pu&e >&ishna onsiousness. Hanatiis is ounte&p&outi"e to that bossoing p&oesso Lo"e o& >&ishna.

"0ith realiation of these transcendental truths comes (nowledge of the actual nature of thematerial energy in its pure form. And when these spiritual realiations gradually mature, oneachieves a natural distance from the dualities of material nature." - en.nciation Thro.'h/isdom0 page 31

Hanatis an sentientaists ne"e& ahie"e that istane. The$ instea beoe opete$ abso&be inthe poa&ities o the onits. The ins o suh ong&egations in&easing$ beoe onst&ite.Thei& une&staning o the t&ansenenta phiosoph$ &eains ue. The$ su&&ene& these"es

to the appa&ent p&oos o pe&sonait$ an ;&esuts;% ase$ onuing that a&it$ in (bsoute'hiosoph$ is a phantasago&ia.

S&ia '&abhupaa% howe"e&% wants $ou to beoe 7nowegeabe. )e wants that 7nowege in $outo atu&e an e"o"e into wiso ?"inana@. )e sha&es this esi&e as a &ep&esentati"e o the

pa&apa&a. The Supe&sou aso wants to see $ou o"e in this i&etion% but )e wi not inte&e&e. 6$ou insist upon beoing a anati% )e wi hep $ou to o that. 6 $ou insist upon igging $ou&see"e& o&e eep$ into one o the o&ne&s o the t&ianguation o e"otiona se&"ie% )e wi p&o"ie$ou with g&eate& an g&eate& &ationaiations in o&e& to o so. That wi not hep $ou beoeactually i=e up in e"otiona se&"ie% howe"e&.

"10)ithout first properly understanding the science of the Absolute #ruth, one cannot possiblydevelop firm devotion to the 'upreme Lord". - en.nciation Thro.'h /isdom0 page 30

The&e is sant p&og&ess on this path when $ou a&e beguie b$ o"e&t onis. Bithout 7nowegeabout the o&igination o the i"a% i.e.% how $ou ae to be in this ate&ia wo&% a w&ong ieaine"itab$ eas to isoneptions about gu&u% initiation% pu&e e"otiona se&"ie% et. (s '&abhupaaso onise$ put it: "2onism and Love of od go ill together". #eo&e e"eoping i& e"otionase&"ie% we nee to une&stan the basi buiing bo7s o the (bsoute 'hiosoph$. <ou wi ha"e a"e&$ ha& tie unas7ing p&etension uness $ou i&st ath onto the T&uth o -&igination.

Bh$ i S&ia '&abhupaa w&ite so an$ boo7sC Bhat is in a o those boo7sC Those boo7s a&eoae &o o"e& to o"e& with theistic philosophy. 6 suh phiosoph$ is so unipo&tant o&

subsiia&$% wh$ i '&abhupaa st&ess his boo7s so uhC *i &ituas p&eoinate in his boo7s% inhis etu&es% in his &oo on"e&sations% in his ette&s% o& on his wa7sC o% hilosophy i. *isentient p&eoinate when '&abhupaa w&ote an spo7eC o% hilosophy i. The (bsoute T&uth

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perfectly presented in a philosophical format oinate the spea7ing% etu&ing% an w&iting o )is*i"ine &ae.

(n the o&igination o the i"a was a ao& topi within a o those p&esentations. *i '&abhupaast&ess the ist&ibution o his boo7s so his e"otees ou get one$C o% he wante the to ea&n

to beoe 7nowegeabean he wante the peope who pu&hase his boo7s to siia&$ beoe7nowegeabe.

-the&s ta7 about his soae ephasis on ;&esuts;% o& the$ te $ou how enao&e the$ a&e withsoeone who gets the ape up o& obtaining &esuts. ResutsC (n$one an get &esuts. H&enetia$wo&7 at soething% an $ouI get ;&esuts;. 'e&o& auste&ities% an $ouI get ;&esuts;. #eie"e insoething anatia$% an $ouI get ;&esuts;. The&e a&e nue&ous uts th&oughout the wo& thatha"e opuent tepes% &$sta athe&as% huge sp&eas% oossa hu&hes% hun&es o thousans ooowe&s% an big ban7 baanes. *oes that p&o"e that an$ o the a&e atua$ &ep&esenting the(bsoute T&uthC *oes that p&o"e that an$ o the an atua$ hep $ou beoe a"ane in spi&ituaune&staningC *oes that p&o"e that% within these institutions% a the oowe&s a&e e"en on the sae

page when it oes to basi phiosophia beiesC

Ho& e=ape% one suh institution inte&nationa$ now nube&s a biion oowe&s. 6ts eae&uneDui"oa$ onens abo&tion% $et ha o its ong&egation in (e&ia beie"es that abo&tion isaeptabe enough to be egaie. Man$ o the ha"e e"en ha an abo&tion. (n $et the$ pa&ta7e ina the &ituas o the aith an p&oess to be ebe&s o the ong&egation in goo staning. (n osto the p&obab$ thin7 that the$ une&stan the phiosoph$ as we.

Siia&$% an$one an ta7e shete& o the hie&a&hia appa&atus o a ,aishna"a set an beie"e that heo& she is in goo staning with the Lo&. 6enti$ing with the eae&s% with the nube&s% with the

p&ope&ties% with the eities% with the bu&eau&ati aiities% with the &ituas% with the pubi &eationsan% o ou&se% with the initiationssuh e"otees a$ e"en gi"e ip se&"ie to ;Swai Maha&a;. 6

the$ onIt e"en une&stan what '&abhupaa has &e"eae about the sou&e o the i"a sou% oes thatean '&abhupaa is atua$ app&o"ing thei& ati"itiesC

(s this a&tie wi show% )is *i"ine &ae S&ia '&abhupaa oes not app&o"e the unautho&ie p&eahing o o"e&t ipe&sonais. The noa theo&$ is not onnete to Utiate Reait$.Hoowing suh a awe p&esentation o t&ansenene an ne"e& be a hoisti enea"o&.H&ationaiation o ini"iua onsiousness is the ine"itabe &esut o suh apasihanti pa&tiait$.

"0e also find relationships centering on religious beliefs . . . however much we might endeavorto adapt to such partial personalities of the self, and however we try to increase the number ofthese fractional identities, we will remain infinitesimal and partial." - en.nciation Thro.'h

/isdom0 page 2GThe onus is awa$s on the gu&u. Be a&e oowe&s o S&ia '&abhupaa. )e i not p&esent his "e&siono the (bsoute T&uthJ he p&esente the (bsoute T&uth as it is. That p&esentation ontinues in his

boo7s% tapes% an ette&s. )e wa&ne that an$one who wou oe ?in his nae@ an p&eah to hise"otees wou ha"e to p&esent the 7nowege o >&ishna onsiousness e=at$ as he p&esente it.6 not% then haos wou ensue. haos has inee ensue. <es% thei& &itiiss ha"e e&it% but a&ethey p&esenting the t&ansenenta phiosoph$ e=at$ as S&ia '&abhupaa so e&iu$ ipa&tethat T&uthC

( oowe& o '&abhupaa is not enoine to ease a p&eahing sip$ beause he o& she oes notha"e u ont&o o the senses o& is not a"ane to the stage o ibe&ation o& &eaiation o the ight

o o. Kuite the ont&a&$% p&eahing is the eans to a7e an$ an a a"aneent% &o an$ e"e%inuing e"en the owest &ungs o 7anisthaahi7a&i. #ut the gu&ui he is a gu&uustautoatia$ be p&esenting a phiosophia tenets o ,aishna"is ?pa&tiua&$% aui$a

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,aishna"is@ eactly as S&ia '&abhupaa ipa&te the. The presentation of the Absolute hilosophy is not a wa$saneans option. Those 7ins o aaptations ha"e to o with utu&aonsie&ations% sahana appiations% an the i7e. The philosophy o >&ishna onsiousness is notsubet to suh hanges o& aaptations. 6t ust be p&esente &ight.

Haiing to o so% the state o onit wi be pe&petuate% an the enti&e wo&Is goo o&tune wi be boi=e up. The&e is no buhi$oga in a wa&pe phiosophia p&esentation o the ete&na essage. eithe& an an$ inteigent pe&son beie"e that a th&ee anges o the ontepo&a&$ t&ianguation o?soae@ >&ishna onsiousness a&e a genuine% pu&e% an opetesoehow o& othe&. <ou

beoe the aughingsto7 o a these soietiesan a e"otees outsie o these soietieswhen$ou th&ow is&iination to the win "ia the ooish theo&$ o yata mata, tata patha ?;( wa$s eato the T&uth;@.

The p&esent age has seen a &ea&7abe in&ease in inte&est about spi&itua ie. This is ost$ ue toS&ia '&abhupaaIs aniest ission% inaugu&ate in the Best in the iSi=ties. The 7nowege o

3hagavad-gita nees to be authentia$ t&ansitte% but% as ong as anatiis is sti p&e"aent% how

this t&anso&ation wi be aopisheC Lo& aitan$aIs teahings ha&onie a onitingonepts when the$ a&e aepte in T&uth. '&etension% seta&ian bias% ost&ais% apa&aha%e=ouniationan a o&bi inatuation o& etish ente&ing a&oun ;initiation;an ne"e&% anwi ne"e&% &eate this ha&on$.

Ma$be this wi hange in ue ou&se o& in ou& ieties% a$be not. The Sup&ee Lo& in $ou& hea&tan &eie"e $ou& pains an oubts in a oent. The "ehie o& this is the )o$ ae incombination with the Absolute hilosophy o the #oo7 #haga"at. S&ia '&abhupaa ga"e all of us this t&ansenenta oppo&tunit$ o& enightenent.

This t&eatise is ain$ one&ne with heping $ou t&ansen one o those t&ineIs iseaing p&esentations. Utiie the 7nowege &eei"e he&e in o&e& to i"e eep$ into the oean o S&ia

'&abhupaaIs i"ine githis p&esentation o the (bsoute T&uth in the o& o the #oo7 #haga"at.The sphe&e o inuene o the t&ianguation is pa&t o the age o >aibut the&eIs no inuntion that$ou ust be "itiie b$ it:

"#he ivas in 4ali-yuga are predominantly in the mode of ignorance, and, with the increase of

this mode, the threefold material miseries epand unlimitedly. #hus people today are afflicted bya short life-span, ill luc(, warped intelligence , lethargy, disease, and many other sufferings." -en.nciation Thro.'h /isdom0 page 202

hant an be happ$. Une&stan p&ope&$ the sou&e o $ou& o&igination. *onIt p&eatu&e$ aeptsoe 7in o ;initiation;. Su&e% it wi p&oue soe 7in o t&anso&ation% but that is not wante.

The sou nees to be &eeee b$ the enta% eotiona% inteetua% an utiate$ spi&ituat&anso&ation inhe&ent in the proper understanding o >&ishna onsious phiosoph$. -u& gu&uephasie the ipo&tane o this phiosoph$% an we a&e oing ou& bit to t&ansit that essage to$ou. The T&uth wo&7s to estabish inteigene ?buhi$oga@% i.e.% to unwa&p it.

The (bsoute T&uth is that $ou o&igina$ ha a pe&sona &eationship with o in the spi&itua wo&.<ou sti ha"e that &eationship% athough itIs in a o&ant state u&ing $ou& onitione soou&n. <oue &o that &eationship ue to oense% the isuse o $ou& inute inepenene% the isuse o$ou& pe&sona &ee wi. ow '&abhupaa% as shi7sagu&u ?aong with othe& aha&$as@% is going tohep a&i$ an &ein $ou about a o this. The$ a&e a going to hep &ee $ou &o o"e&tipe&sonais.

"#ry to understand this philosophy. #he whole world is impersonal. #hey do not (now anything,of course, but they have got an impersonal philosophy. !ow the impersonal philosophy canstand$ Every individual entity is a person, therefore origin must be a erson, adi-purusham."



Letu&e on 3rahma-samhita% ew <o&7 it$% Fu$ 2% 19G1.

T1 TO UNDESTAND THIS 2HI+OSO2H1

"As soon as we try to become Lord, immediately we are covered by 2aya. +ormerly, we werewith 4rsna in !is lila or sport, but this covering of 2aya may be of very, very, very, very longduration. . .

. . . 5nless one develops full devotional service to 4rsna, he goes up only to brahma-sayuya but falls down. After millions and millions of years of (eeping oneself away from the lila of the

Lord, when one comes to 4rsna consciousness, this period becomes insignificant, ust li(edreaming. 3ecause he falls down from brahma-sayuya, he thin(s that may be his origin, but he

does not remember that before that even he was with 4rsna". (ust&aian on"e&sation t&ans&ibein ##T Repo&t. Nectar o3 the *onth% Fanua&$ 1982.

The o&at o& this setion o the a&tie is as oows: we sha p&esent Duotes &o "a&ious sou&es b$ )is *i"ine &ae (. . #ha7ti"eanta Swai '&abhupaa. (te& ost Duotes% weI usua$ p&esent soe b&ie e=panation. The asse&tion b$ the noa theo&ists is that the i"ing entit$ has ne"e& atua$ ha an$ 7in o pe&sona &eationship with the Sup&ee Lo& S&i >&ishna o& an$ o his

pe&sona e=pansions. This isoneption is e=punge b$ '&abhupaaIs stateents. Be aept S&ia'&abhupaa as the autho&it$% as the o&eaie sage. Most o his stateents on this topi a&e see"ient. The position he p&esents a7es sense an is suppo&te ?seona&i$% o ou&se@ b$ othe&theisti t&aitions o the wo&. 6n these Duotations% a ephases a&e ae% uness othe&wise note.

;These spi&it sous an a spi&it sous a&e coming from *ai(untha% but in these ate&ia wo&s% the$a&e ta7ing "a&ious g&aes o boies;. - Lette&% Fu$ 9% 19G0.

'&abhupaa ou ha"e easi$ sai that the sous we&e oing &o the b&aha$oti% but hespeiia$ sa$s that the$ a&e oing &o the spi&itua panets% whih a&e ae the ,ai7untha

panets.

;. . . i he is p&ope&$ guie% then he is "e&$ easi$ sent bac( to hoe% bac( to ohea whe&e&ooriginally he e own.; Lette&% Fanua&$ 20% 19G1

6 $ou go bac( to soe pae% then $ou we&e one the&e. This is basi ogi. (so% the a"e&boriginally is use in this stateent.

;. . . we ha"e aso come down from *ai(untha soe iions an iions o $ea&s ago. (nai

7a&aaphae. (nai eans beo&e the &eation. . . The &ea esi&e is how to go to hoe% bac( toohea.; Letu&e on 3hagavad-gita% Lonon% (ugust % 19G3

The Sans7&it wo& anadi is e=paine onise$ in these sentenes. Misappiation o this wo& is oneo the sou&es o ont&o"e&s$ sti&&e up b$ the noa phiosophe&s. That the i"ing entit$ ae &othe spi&itua panets o ,ai7untha an is eant to go ba7 the&e is one again ea&$ estabishe.

;. . . we a$ a own &o ,ai7untha at an$ oent . . . so e"en in the ,ai7untha% i 6 esi&e thatIBh$ sha 6 se&"e >&snaC Bh$ not beoe >&snaCI 6 ieiate$ a own.; Letu&e in )onouu%Fu$ 4% 19G4 ?pe&sona$ attene b$ autho&@

ow the oubt a$ be &aise that ,ai7untha is bathe in the t&ansenenta ight o the b&aha$oti%

so a$be the ,ai7untha being spo7en o he&e is in &ee&ene ?obiDue$@ to that ight% &athe& than the panets an pe&sona &eationships the&e. otie% in this Duote% that the oti"ations o& oing to theate&ia a&e e=paine &athe& g&aphia$. The $stiDue that ,ai7untha a$ be &ee&&ing to the ight is

G



sashe in the ne=t &ee&ene.

;)e is aen a&ea$ &o ,ai7untha planet . )e is aen in this ate&ia wo&% an he is again t&$ingto a7e p&og&ess.; &ha'aatam etu&e in Los (ngees% Fune 15% 19G2.

The pu&po&t is see"ient.

;(s soon as we t&$ to beoe Lo&% ieiate$ we a&e o"e&e b$ Ma$a. Ho&e&$% we were with 4rsna in !is lila or sport % but this o"e&ing o Ma$a a$ be o "e&$% "e&$% "e&$% "e&$ ong u&ation. ..

. . . Uness one e"eops u e"otiona se&"ie to >&sna% he goes up on$ to b&ahasa$u$a but asown. (te& iions an iions o $ea&s o 7eeping onese awa$ &o the ia o the Lo&% whenone oes to >&sna onsiousness% this pe&io beoes insigniiant% ust i7e &eaing. #eause heas own &o b&ahasa$u$a% he thin(s that may be his origin% but he oes not &eebe& thatbefore that even he was with >&sna;. (ust&aian on"e&sation t&ans&ibe in ##T Repo&t 6ectar of

the 2onth% Fanua&$% 1982.

6 $ouI&e in the b&aha$oti% $ouI&e not with >&sna in )is spo&ting pasties. The b&aha$oti a$ bea seona&$ o&igination o& an$ o& e"en ost o us% on the p&esuption ?"e&iie in this stateent@that an$ o us ha"e attaine that stage o ibe&ation at soe tie u&ing ou& onitiona soou&n.So% on that basis% we a$ be inine to that as ou& o&igination. )owe"e&% ou& utiate o&igination"before that even" was in a pe&sona &eationship with the Sup&ee 'e&sonait$ o ohea. This(ust&aian on"e&sation &ea$ o"e&s the essene o the whoe ont&o"e&s$ an settes itonusi"e$o& those who actually ha"e aith in the teahings o S&ia '&abhupaa% i.e.% the

phiosoph$ o the (bsoute T&uth.

*6S6'L+: 6n the spi&itua s7$% when the i"ing entit$ is in his pu&e state o onsiousness . . . oes

soething at upon hi to a7e hi iusione at that point% asoC'R(#)U'(*(: <es. Fust i7e Fa$a,ia$a. The$ oitte oense.'R-H+SS-R: (&e the&e an$ sous that a&e awa$s goothe$I&e not ooish% the$ onIt a ownC'R(#)U'(*(: Mao&it$% ninet$ pe&ent% the$ a&e awa$s goo. The$ ne"e& a own.'R-H+SS-R: So% weI&e aong the ten pe&entC'R(#)U'(*(: <es. Roo on"e&sation% Los (ngees% Fune 23% 19G5.

The ipo&tant onept o ha"ing o&igina$ ae oense in the spi&itua wo& is int&oue in this&oo on"e&sation. The opa&ison is with Fa$a an ,ia$a. )owe"e&% ou& aown was not e=at$i7e the aowns o Fa$a an ,ia$a. The opa&ison is% in &eait$% on$ pa&tia. This wi be e=paineate& in the t&eatise.

*6S6'L+: 6 >&sna i not want us to oe% wh$ a&e we he&eC'R(#)U'(*(: <es. <ou o&e >&sna to aow $ou to oe. . . This is the position. <ou ha"eto ta7e santion. That is a at. #ut when $ou pe&sist% o santions. (n $ou oe an eno$.

3hagavad-gita etu&e in Mebou&ne% Fune 2G% 19G4

(tua$% the i"ing entit$ is ne"e& the ont&oe& at an$ tie u&ing his ete&na e=istene. 6n &eait$% heont&os nothing. +"en in his &ebeion against the Lo&% the Lo& has to &eate a pae whe&e the i"aan oe an opete$ o&get his atua ientit$. 6 o i not aow $ou to o&get )i% $ouwou be unabe to o&get hi on $ou& own. The i"ing entit$ &eDui&es the Lo&Is santion e"en in theatte& o ea"ing the spi&itua wo& an the i"aIs pe&sona &eationship with the 'e&sonait$ oohea. The noa phiosoph$ is ust anothe& wa$ o o&getting ou& o&igina &eationship with

oa in the nae o &eestabishing?C@ that &eationship.

;Bhen the i"ing being iitates the Sup&ee 'e&sonait$ o ohea% then he as own.; 3hagavatam etu&e in ,&ina"an% o"ebe& 25% 19G

8



;uano a entia "i"iente iita a a Sup&ea 'e&sonaia e *ios% entones ae.;

This is one o the &easons wh$ isipes a&e st&ong$ enoine ne"e& to iitate the spi&itua aste&%athough this inuntion was not obse&"e b$ e"e&$one ate& '&abhupaa epa&te in o"ebe& o19GG.

;(tua$% we a&e not aen. Be annot be aen. #ut . . . we ha"e sip$ &eate a situation. Beha"e not &eate a situation. >&sna has gi"en us a situation. #eause we wante to iitate >&sna% so>&sna has gi"en an oppo&tunit$: I( &ight. 6itateI. . . So this situation% ou& ontat with atte&% is

ust i7e &ea. (tua$% we a&e not aen. The&eo&e% beause we a&e not aen% at an$ oent wean &e"i"e ou& >&sna onsiousness. . . we an b&ea7 this ate&ia onnetion at an$ oent as soonas we oe to the point o >&sna onsious. . . Be an sip$ gi"e up that iuso&$ onition at an$oent. (t an$ oent. . . This is the position. Be a&e not aen. Be a&e thin7ing aen. So weha"e to gi"e up this nonsense thin7ing. Then we a&e ibe&ate.; - 3hagavatam etu&e in To7$o% (p&i20% 19G2.

The noa phiosophe&s ha"e upe the gun% iitating gu&u. )ow a genuine gu&u an p&esent thenoa phiosoph$ o& the gene&a bewie&ent o his oowe&s an the wo& in gene&aC 6t isunonsionabe. )ow an this ipe&sonais stanC

;+te&na$ onitione eans we o not 7now when we ha"e been onitione i7e this. 6t is not possibe to t&ae out the histo&$ . . . Man$% an$ #&ahaIs i"es% not on$ one . . .; Letu&e in ew<o&7 it$% Fanua&$ 9% 19G.

*o $ou sta&t to get the pitu&e o how ipo&tant the p&ope& une&staning o this issue &ea$ isCBeI"e been &otating he&e o& suh a ong% ong tie an sti we a&e going to et this nonsenset&ianguation botte up ou& oppo&tunit$ o& se&eaiation an o&eaiationC -u& huan ie is tooipo&tant an the p&ope& une&staning o this phiosoph$pa&tiua&$ on this point o o&igination

too essentia. The noa phiosophe&s i7e to ha&p on nitya-baddha an anadi in o&e& to estabishthei& on"itions. #eing in the ate&ia wo& o& an$ ieties o Lo& #&aha easi$ a7es theune&staning o nitya-baddha see"ient. (though technically itIs not so ?the i"ing entit$ is noteternally onitione@% o& a p&atia pu&poses% it is so. ;6t appea&s that we a&e ete&na$onitione. #eause we annot t&ae out the histo&$ o& the ate when we beae onitione%the&eo&e% it is technically ae ete&na$ onitione. -the&wise% the i"ing entit$ is not atua$onitione;. Lette&% o"ebe& 14% 19G.

The issue o anadi % i.e.% its p&ope& a&iiation% wi be siia&$ eat with in the oowing Duotes:

;The&e is histo&$% but that is not possibe to t&ae out. The&eo&e% it is sai anai . . . Anadi eans: aimeans the &eation. &eation . . . before creation 6 ontainate this esi&e . . . ; 3hagavatam etu&e in #oba$% Fanua&$ 1% 19G5

Anadi eans beo&e the ate&ia &eation% thatIs a.

;. . . it is ipossibe to t&ae out. ,aishna"a poets sa$% the&eo&e% anadi 7a&aphae% whih eansthat these ations an &eations o oneIs ati"it$ annot be t&ae% o& the$ a$ e"en ontinue &othe ast ienniu o #&ahaIs bi&th to the ne=t ieniu;. #haga"ata etu&e on "e&se 44 oanto Th&ee% hapte& thi&t$one ?ate unea&@.

The noa phiosophe&s stubbo&n$ insist that anai be inte&p&ete to ean ;ete&na$;. That is oneinte&p&etation% but the Sans7&it wo& anai is not iite to that eaning. Ho& e=ape% the Sans7&itwo& 7&ishna eans ba7% but that wo& is not iite to that inte&p&etation% as we a we 7now.)e&e% '&abhupaa a&iies how anai is to be p&ope&$ une&stoo in the onte=t o the a/noaont&o"e&s$: it eans beo&e the initiation o ate&ia tie. This was "e&iie b$ '&abhupaa ea&$ onin his ission within a ette& w&itten b$ hi on -tobe& 2G% 199. 6n that ette&% he state:

9



;onstitutiona$% e"e&$ i"ing entit$% e"en i he is in the ,ai7unthao7a% has hane o aing own.The&eo&e% the i"ing entit$ is a&gina ene&g$. . . Tie is so uniite that the onitione sousappea& to be ete&na$ so ?onitione@% but &o the phiosophia "iew% he annot be ete&na$onitione;. -u& &eationship with the 'e&sonait$ o ohea was e=isting beo&e the &eation oan$ ate&ia uni"e&se an% as suh% beo&e the initiation o ate&ia tie. The&e is no ont&aition

whatsoe"e&% an this is the autho&ie une&staning o the (bsoute T&uth. The ontention that weo&igina$ e own &o the b&aha$oti is sashe b$ '&abhupaa in the ne=t Duotation:

;+=istene in the ipe&sona b&aha is aso within the atego&$ o non>&sna onsiousness. Thosewho a&e in the b&ahan eugene% the$ a&e aso in the aen onition. So the&e is no Duestion oaing own &o a aen onition;. Lette&% Fune 13% 19G0.

The pu&po&t is see"ient. . .

;Be a&e a o&igina$ situate on the pato& o >&sna onsiousness in ou& eternal personal

relationship of love o >&sna;. Lette&% o"ebe& 1G% 19G0.

. . . an e"en o&e see"ient he&e% so etIs &un with a st&ing o these easi$ une&stoo stateents:

;?)@e has aen eans he has gi"en up the service o >&sna;. Letu&e in To7$o% (p&i 20% 19G2.

;?L@itte inepenene% we an isuse that. >&snabahi&u7ha hana bhoga "anha 7a&e: that isuseis the ause o ou& aown;. Roo on"e&sation in Ma$apu&% Heb&ua&$ 19% 19G.

;(te& a% the living entity falls down from the spiritual world . Fust i7e Fa$a,ia$a. The&e is possibiit$ . . .e"en i $ou a&e in ,ai7untha% $ou wi a own% what to spea7 o this ate&ia wo&;. 3hagavad-gita etu&e o Fu$ 4% 19G4

;#eause b$ inepenene% $ou an beoe ooish. -the&wise% the&e is no eaning o

inepenene;. Roo on"e&sation in Los (ngees% Fune 23% 19G5

*6S6'L+: Bhen we a&e in the spi&itua s7$ an se&"ing >&sna% we ha"e a pe&et &eationship with>&sna. Bhat auses us to a own in the ate&ia wo&% beause weI&e a&ea$ se&"ing >&sna;C'R(#)U'(*(: #eause $ou esi&e to a own. 3hagavad-gita etu&e in Mebou&ne% Fune 25%19G4.

6n the ina pa&t o the t&eatise% weI e=aine wh$ the noa phiosoph$ is &eso&te to o& a asesense o ps$hoogia seu&it$. The two oowing &ee&enes wi be &ee"ant to that e=aination.These Duotations a one&n the ete&na t&uth that% a onitione souone ha"ing ast o his o& he& onitioning an &egaine ent&ane into the spi&itua wo&an one again a ba7 own into the

ate&ia wo&.*6S6'L+: . . . so% i the onitions in the spi&itua wo& a&e so nie an e"e&$thing is spi&itua% howis it that one an beoe en"ious o >&sna in suh onitionsC'R(#)U'(*(: That is inepenene. . . $ou ha"e got itte inepenene% p&opo&tionate$% beause$ou a&e a pa&t an pa&e.*6S6'L+: #ut in the ita it sa$s: I-ne oing the&e% he ne"e& &etu&nsI.'R(#)U'(*(: #ut i he i7es% he an &etu&n. Roo on"e&sation% Ma$apu&% Heb&ua&$ 19% 19G.

*6S6'L+: Bhen the sous that we&e ne"e& onitione at a . . . o the$ aso ha"e theinepeneneC'R(#)U'(*(: <es% but the$ ha"e not isuse.

*6S6'L+: ou the$ e"e& isuse itC'R(#)U'(*(: <es% the$ an isuse it% aso. That powe& is the&e.*6S6'L+: Be% 6 beie"e $ou one sai that one a onitione sou beoes pe&ete an gets

10



out o the ate&ia wo& an goes to >&snao7a% the&eIs no possibiit$ o aing ba7.'R(#)U'(*(: o% the&e is possibiit$. on"e&sation ate& a etu&e on 7aitanya-caritamrita%San H&aniso% Heb&ua&$ 18% 19G.

(though the&e a&e an$ points to be geane &o these two isussions% the&eIs on$ nee to

onsie& one o those at this tie. 6 '&abhupaa sa$s that a i"ing entit$ an go ba7 to the spi&ituawo& an a again to the ate&ia wo&% then% ogia$% a i"ing entit$ an a &o the spi&ituawo&. )e oesnItbut he an. The&e a$ be &a&e instanes e"en whe&e he oes. )ow an theonitione sou 7nowC -n$ o an 7now whethe& o& not an$ onitione sou has e"e& e=e&isethe option. Sine it is possibe% then a &o the spi&itua wo& is substantiate.

LetIs onsie& this ogia$. Theo&etia$% etIs aept the i"ing entit$ as &o the b&aha$oti;o&igina$;. 6tIs not so% but o& a&guentIs sa7e% etIs aept it. -.>. ow% he gets ibe&ation ba7 tothe spi&itua s7$ in the spi&itua panets. Then he isuses his &ee wi an as &o the&e. )ow ou$ou ie&entiate hi &o the othe& onitione sous who ;o&igina$; e &o the b&aha$oti% i.e.%who ha"e ne"e& ente&e ,ai7unthaC

)e&e a&e soe o&e Duotations &o )is *i"ine &ae:

;- &ien% o $ou &eebe& the un7nown &ien% the souC Lea"ing Me% sea&hing o& a posiiton% hewent awa$% abso&be in wo&$ eno$ent.; Srimad &ha'aatam 4.28.53.

;Bhen the i"ing entit$ as own into the ate&ia wo&% the Sup&ee Lo&% th&ough )is s"asae=pansion% 7eeps opan$ with the i"ing entit$. 6n this wa$% the i"ing entit$ a$ soe a$ return hoe% bac( to ohea.; 'u&po&t to this &ha'aatam "e&se.

;This onitiona ie is ue to his o&getuness o his &eationship with the Sup&ee 'e&sonait$ oohea. The&eo&e% without the Lo&Is e&$% how an he again engage in the t&ansenenta

o"ing se&"ie to the Lo&;C 'u&po&t to Srimad &ha'aatam 3.31.15.

;The&eo&e% i we p&atie e"otiona se&"ie . . . we wi be reinstated in ou& original % onstitutiona position an thus be sa"e.; 'u&po&t to 'rimad 3hagavatam 10.2.39

;The&eo&e% the rasas we&e originally e=hange between the spi&itua i"ing being an the spi&ituawhoe% the 'e&sonait$ o ohea.; 'u&po&t to 'rimad 3hagavatam% 1.1.3.

;Bhen the pu&e sou wants to gi"e up the Lord8s service to eno$ the ate&ia wo&% >&sna e&tain$gi"es hi a hane to ente& the ate&ia wo&;. 6nt&oution to 'rimad 3hagavatam ?5.14@

The&eIs no se&"ie in the b&aha$oti. ThatIs one o the &easons the b&aha$oti e=ists: so pa&t an

pa&es who e"eop a=iu a"e&sion to e"otiona se&"ie ha"e soewhe&e to go an e=ist.;)e shou be restored to his pu&e ientit$% in whih he engages his senses in the service o the

p&op&ieto& o the senses.; 'u&po&t to 'rimad 3hagavatam% 4.24.1.

;The&eo&e% the whoe p&oess o o onsiousness is eant to &eti$ the onitiona ati"ities othe senses an to re-engage the in the direct service o the Lo&;. 'u&po&t to 'rimad

3hagavatam% 2.9.39.

ReengageC )ow an $ou be &eengage in ;i&et se&"ie; o the Lo& i $ouI"e o&igina$ oe&o the b&aha$oti o& soe othe& pae that oes not aiitate i&et% pe&sona engagement ine"otiona se&"ieC

;6 we &e"i"e ou& original intimate relationship with 4rsna% ou& ist&esse onition in the ate&iawo& wi be itigate;. 'u&po&t to 7aitanya-caritamrita% Mah$aia% 20.130

11



+"e&$thing 6I"e &ea about the b&aha$oti ont&ainiates that the&eIs an$thing intiate$ &eate to>&sna the&e. <ou ust get "oiope o pe&sonait$ an sent the&e into an ete&na position ooating e=istene without eeing.

;(s state in the S&ia #haga"ata% ibe&ation eans reinstatement in oneIs original position. The

o&igina position is one o &ene&ing service to the Lo&;. 'u&po&t to 'rimad 3hagavatam% 3.2G.1

-&% as '&abhupaa so aous$ sai: ;Be a&e a o&igina$ >&sna onsious entities;. #ut whe&e ihe aso sa$ that he was spea7ing i7e this in o&e& to paate ou& h&istian onitioningC -u&

p&otagonists soeties isiss a o the abo"eiste &ee&enes with one e swoop% &ationaiingthat '&abhupaa p&eahe in this wa$ in o&e& not to aienate his Beste&n e"otees. (te& a% theo"e&wheing ao&it$ o the oe &o a 7a&i ba7g&oun seepe in Fueoh&istianoneptions. (s e=epiie in MitonIs 2aradise +ost% that t&aition teahes that we a e &osoe 7in o pe&sona ontat with o. 6tIs a ha$ oneption% but it einite$ has that eeent toit. So the noa theo&ists ha"e a on"enient esape ause &o ha"ing to e=pain awa$ a o these&$sta ea& Duotes &o '&abhupaa: ust i it to 7eep a the ?o&e&@ h&istians engage. ie

st&ateg$. #ut whe&e is this sese&"ing an "e&$ on"enient &ationaiation "e&iieC (&e a o ou& p&otagonists on this topi g&eat in &eae&sC 6n othe& wo&s% o the$ ha"e &ea$ aess to theoti"es o the ahabhaga"atC (though o& an$ o the% the$ we&e ne"e& his isipes% o the$7now S&ia '&abhupaa bette& than we oC

Be nee soe u7h$a"&itti he&e% genteen: we nee soe i&et e"iene. 6 $ouI"e got a Duotewhe&e '&abhupaa suppose$ sai this% b$ a eans b&ing it into the ight o a$. 6t wou be ae"astato&% but b&ing it out i $ouI"e got it. 6 $ou onIt ha"e it% then we sa$ that $ou& tati o

p&eahing i7e this is ost isingenuous.

6n onusion% Fa$a an ,ia$aIs aown was not i7e ou&s. <es% the$ ae soe oense to the>ua&as% but that was a&&ange b$ the Lo&. Ho& this &eason% 6t ou be sai that the$ ;aienta$;

e own &o ,ai7untha. +stabishing the noa phiosoph$ b$ Duoting '&abhupaa whe&e he sa$s;othe&wise it is a at that no one as &o ,ai7untha; is tantaount to pou&ing a&iie ghee onashes. <ou a&e not ust &eishing $ou& &eationship with o in the spi&itua s7$ an then% aienta$%$ou step into soe wo&hoe an get su7e ba7 into the ate&ia wo&. The aowns onIthappen i7e that. Be inIt a own i7e that. (n ;it is a at that no one as &o ,ai7untha; i7ethat. Be hoose to ea"e ou& &eationship o se&"ie to >&snaJ thatIs wh$ we oe own he&e. Be onot oe own he&e beause the Lo& wishes itJ we oe own he&e beause we wish it.

The noa theo&ists onten that '&abhupaa p&eahe ;a phiosoph$; in o&e& to aeio&ate hish&istian isipes% but he ;ga"e hints; he&e an the&e that suh p&eahing was not &ea$ atua.The$ u&the& onten that p&e"ious aha&$as i not p&eah i7e '&abhupaa% i.e.% the$ i not p&eah

the sihanta that the i"ing entit$ was o&igina$ with >&sna in the spi&itua wo&. Be sha now p&oee to haenge that ontention% aso.

T)+ ST(*(R* ')6L-S-')< an T)+ ST(*(R* S+R,6+

"6o amount of plans, either of five, ten, or thousands and millions of years, can therefore bringin permanent happiness to us unless and until we ta(e up the plan of the 'upreme Lord andeecute it sincerely. #hat is called the 'tandard 'ervice". The Mahata an The Mahaan% &ac,to!odhead. +phases not ae.

"8Improvement8 ma(es straight roads, but the other roads, without improvement, are roads of genius". Biia #a7e.

S&ia '&abhupaa i not ip&o"e upon the phiosoph$ o ,aishna"is i&st p&esente to the Best b$

12



S&ia #ha7ti"inoe Tha7u&. '&abhupaa instea &epeate what the Tha7u& sai. Su&e% using soesubte an esote&i tehniDues in t&ans&ibing the #engai% a nube& o the Tha7u&Is oenta&iesen these"es to the noa beie e=panation. )owe"e&% ust as an$ atua$ o&eo"etai"e&$ e=piit$ into the une&staning that the i"a was o&igina$ with Lo& >&sna in the spi&ituawo& beo&e oing he&e. Utiate$% this topi a$ boi own ?o& soe@ to nitpi7ing about the

#engai inte&p&etation o the Tha7u& o& his g&eat son% S&ia #ha7tisihanta Sa&as"ati Maha&a.)owe"e&% o& e"otees o )is *i"ine &ae S&ia '&abhupaa% he is the autho&it$.

Be oo7 to the p&e"ious aha&$as in ou& ine% as we as othe& ,aishna"a ines% in o&e& to butt&essan euiate the phiosophia T&uths whih '&abhupaa uneDui"oa$ p&esents. That is not anoense towa& the p&e"ious aha&$asJ inee% it wou be an oense to o othe&wise. S&ia'&abhupaa is the ost &eent uttaaahi7a&i% an itIs his boo7s that wi be the anuasestabishing (bsoute T&uth an its awu appiation b$ huanit$ o& the ne=t 9%500 $ea&s. )e isnow the p&oinent aha&$a. 6 soebo$ atua$ beoes o&eaie aha&$a ate& '&abhupaa%that e=ate pe&sonait$ wi ha"e to be &epeating '&abhupaa e=at$. Ba$s an eans a$ ie&%

but phiosoph$ o the (bsoute annot ie& a bit. '&abhupaa i not ie& a bit &o the Tha7u&%

an the au&ate t&ansations &o #ha7ti"inoeIs #engai on$ highight that t&ansenenta &eait$.

;#ut in his untiona% aniest natu&e% the i"a is aso ininite% pu&e% an ete&na. (s ong as the i"a is pu&e% o& that ong his natu&e aniests as pe&et$ pu&e. #ut when% b$ ontat with a$a% the i"a beoes ipu&e% then a isto&tion o his p&ope& untiona natu&e ou&s. )e beoes ipu&e%e"oi o shete&% an puee b$ happiness an ist&ess. (s soon as the i"a has forgotten his

servitude to 4rsna% the paths o sasa&a on&ont hi;. "aia Dharma% seon hapte&.

)ow an $ou o&get soething $ou ne"e& haC -&% o&e speiia$% i $ouI&e oating aong in the b&aha$otinot se&"ing >&sna at athen how an $ou a &o the&e ?o&igina$@ an o&get these&"itue to >&sna $ou suppose$ ha the&eC

The Tha7u& was p&esenting the sae thing '&abhupaa p&esents% an it gets e"en bette&:

; residing over !is iva-sa(ti % )e aniests )is "iasa o& o #aae"a in ,&aa;. "aia Dharma%seon hapte&.

The ine&ene is ob"ious. The i"asa7ti beongs to Lo& #aa&a. Lo& #aa&a is the "iasa o& oLo& >&sna in the spi&itua wo&in the wo& o pe&sona &eationships ?&asas@ with the "a&iouso&s o the ohea. The i"a is iniate he&ein to originally be an integ&a pa&t o thatt&ansenenta% pe&sona en"i&onent. The i"ing entit$ is ont&ainiate to o&igina$ be situate ina state o anesthesia o& susupti in the bo$ o Maha ,isnu. e&tain$% oating about in the

b&aha$oti is out o the Duestion.

;H&o the 7nowege o that sabanha tatt"a% we ha"e ea&ne that the i"a% having forgotten hiseternal relation with 4rsna% has aen in to the sea o sasa&a . . .;. Sri Caitanya-si,samrtam%

p.43.

;The thought o the it bo$ o the i"a% whih was eistent prior to its contact with matter % is ustan natu&a;. Sri Caitanya-si,samrtam% p. 15G.

>&sna onsiousness is the utiate supe&natu&a p&oess. Bhen the i"ing entit$ a7es his o& he&o"e towa& utiate e"oution% >&sna onsiousness beoes o&e an o&e a natu&a an hoisti

p&oess in thought% eeing% an ation. The inteigene ?buhi$oga@ beoes natu&a$ anspontaneous$ attune to >&sna onsiousness. )e&ein% the Tha7u& is &ee&&ing to e"otees. )e is

sa$ing that% o& e"otees% the natu&a p&oess is to thin7 about thei& o&igina &eationships with >&sna.The$ a&e aso opete$ ustiie when the$ o so ?;ust an natu&a;@.

;The i"a% who is essentia$ it . . . ha the sense o ete&ining &ight an w&ong an aso pu&e

13



inteet o& eno$ing . . )e ha 7nowege that o is the Utiate #eing;. Sri Caitanya-si,samrtam% p. 220.

;+"en in his unao$e spi&itua state% the i"a is ininitesia. )e is iabe to une&go hange oonition . . . The wo&$ ou&se a7es its appea&ane siutaneous$ with the i"aIs loss of all

recollection o the se&"ito&ship o >&sna;. "aia Dharma% hapte& -ne.

Be we&e in one onition% but we une&went a hange o onition. Be o not at a &eoet ou&o&igina onition% but% when we beoe e"oteesi we a&e not ise b$ ase phiosoph$we a$inee begin to &eoet it in ue ou&se.

;6n his t&ue natu&e% the i"a is the devoted servant o >&sna. The i"as% who ha"e gone astray againstthat natu&e o thei&sue to thei& see7ing ate& thei& own peasu&eturned away &o >&sna an% assuh% beae punishabe;. "aia Dharma.

The i"a was o&igina$ a se&"antas in a pe&sona &eationship with o in one o the i"e &asas ?o&%tehnia$% $ou ou sa$ in one o the ou& highe& &asas% but we get "e&$ esote&i at that point@. )e

went ast&a$ &o his o&igina$ &eationship with o. Mo&e powe&u$ state% he turned away%iniating an intentiona at o &esponsibiit$ an "oition. )e beae punishabe o& this oensi"e ato &ebeion. )ow ou $ou beoe punishabe o& aing out o the ipe&sona b&aha$otiC

The Tha7u& has aso soething to sa$ about the une&staning o the enigatian "e&$ &ee"antSans7&it aeti"e;anadi ;. The noa theo&ists use thei& inte&p&etation o this Sans7&it wo& as a

pia& o thei& phiosoph$. Anadi aso happens to be a pa&t o two "e&$ aous an otDuoteitations:

Krsna bhuli sei jiva anadi -bahirmukha

;Ho&getting >&sna% the i"ing entit$ has tu&ne his ae awa$ &o the Lo& &o tie ieo&ia;. Caitanya-caritamrita % Mah$a ia% 20.108.

na karmavibhagad iti can nanadi tvat #edanta-s.tra% 2.1.35.

;ot ati"it$% beause o nonistintion. o% beause it is beginningess;.

6n both o these ases% the noa phiosophe&s use anadi to a7e thei& point. The$ sa$ that the i"ingentit$ has ete&na$ been a"e&se to the se&"ie o the Lo&. The$ sa$ that ,eantasut&a p&o"es thate"e&$one i not ha"e the sae 7a&a at the beginning o &eation% beause both 7a&a an thei"ing entit$Is entangeent in it is beginningess o& ete&na. These appea& to be stawa&t points% butthe$ both a apa&t when the p&ope& inte&p&etation o anai o& these te=ts is appie. The Tha7u&

sa$s:;. . . the see o 7a&a ies in the at&i= o i"aIs a&gina position. Sine 7a&aIs sou&e within theate&ia wo& is unt&aeabe% it is es&ibe as beginningess;. "aia Dharma

;Se&"ie o S&i >&sna is the ete&na natu&e o a i"a. Bhen he o&gets this &eationship% he iso"e&whee b$ the inuene o a$a . . . ?s@ine the ba7wa& onition o a i"a sp&ings up aongwith his oing into this a$i7a wo&% the histo&$ o his owna within the bouns o tie anspae is out o the Duestion. )ene% the signiiane o the e=p&ession bahi&u7ha% ete&na$

ba7wa&;. "aia Dharma% Hi&st hapte&.

;Bhen he o&gets >&sna% he is a"e&se to se&"e >&sna% an his a"e&sion has no beginning as it dates

before his incarnation within the ou& was o tie an spae;. "aia Dharma% Hi&st hapte&.

;. . . the o&igin o i"aIs 7a&a% i.e.% a"e&sion to o% is coming even prior to material time. . .the&eo&e% 7a&a has been esignate as anadi % i.e.% without an$ beginning;. Sri Caitanya-

14



si,samrtam% p. 158

'&e"ious$ in this position pape&% we b&ought out soe Duotations &o '&abhupaa whih sa$% inessene% the sae thing the Tha7u& was p&eahing. )owe"e&% &epetition o T&uth is ne"e& ha7ne$e%so he&eIs anothe& "e&iiation &o )is *i"ine &ae S&ia '&abhupaa on the au&ate inte&p&etation

o anadi :

;This e=te&na ene&g$ o the Lo& o"e&s up the pu&e 7nowege o the i"ing entit$Is ete&na$e=isting with )i% but the o"e&ing is so onstant that it appears that the onitione sou isete&na$ igno&ant;. Srimad &ha'aatam0 2.5.19% pu&po&t.

S&ia #ha7ti"inoeIs "iew o the o&igination o the i"a ontinues:

;Bhen we a&e ip&isone in the ate&ia wo&% we sea&h o& what had been in the *ai(untha-

rasas;. 2rema-pradipa% p. 9.

;)owe"e&% beause o ontat with atte&% the ip&isone sou oses the eo&$ o his original

spiritual form in *ai(untha. . . ate&ia &asas a&e pe&"e&te &eetions o the souIs originalspiritual rasas;. ' rema-pradipa% p. 83.

ow% it a$ be ebate that S&ia '&abhupaa was o&e e=piit about the pe&sona o&igination o the i"a than the Tha7u&. 6n ight o the ast Duote ?abo"e@% one wou be ha&p&esse to ai that#ha7ti"inoe i not e=piit$ p&eah that we o&igina$ ae &o a pe&sona &eationship with>&sna. The opa&ati"e ebate an sti be ae% but S&ia #ha7ti"inoe p&esente one ha&hittingDuotation that e"en S&ia '&abhupaa on$ ine&entia$ touhe upon:

;Fi"aIs ip&isonent oene due to his offenses. The original offense is i"aIs o&getuness ohis position as the ete&na se&"ant o >&sna;. "aia dharma.

Be a own ue to apa&aha. The see o the apa&aha i&st sp&outs when we o&get that we a&edasa, dasa, dasa . . . not od, but dasa . . . servant, servant .

Fi"e&a s"a&upa ha$a nit$e&a 7&sna asa. T&$ to &eebe& that% p&abhus. T&$ to &eebe&. T&$ to&eebe&% beause $oui7e e an i7e a o usae o&igina oense. ow the oense isontinuing% o"e&ing e"e&$bo$ up with the noa% no &esponsibiit$% no ?&ea@ &ee wi% no utiate$

pe&sona sou&e theo&$ o apasihanti apa&aha pouting the )a&e >&sna o"eent wo&wie.Fi"e&a s"a&up ha$a nit$a 7&sna as% p&abhus. Fi"e&a s"a&upa ha$aasa% asa% asa.

;Fi"a is the p&op&ieto& o an ete&na ientit$ that is e=t&ee$ esote&i an subte;. "aia Dharma.

Spi&itua &eaiation is unoubte$ iiut an subte. Hi&st nana% then "inana. #ut the nana ust

be nanaothe&wise% the&e wi on$ be hauination% not wiso. +sote&i &eaiation in e"otionase&"ie ust be base upon the stana& se&"ie% but how an the&e be stana& se&"ie when the(bsoute 'hiosoph$ is wa&pe into the noa p&esentationC 6tIs not a that esote&i to une&stanthat the Stana& 'hiosoph$ is the Stana& Se&"ie.

R+(66 T)+ TRU+ HUT6-

"#he child, 3imala rasad, pretending the childish nature, ate up the mangoes without the(nowledge of his father". - &ac, to !odhead% ,oue -ne% 'a&t 6% Ma&h% 1952 (&tie entite:'a&aahansa S&ee S&eea #ha7ti Sihanta Sa&as"ati oswai Maha&a

"Instead of passing our time here, we want to go bac( to our eternal abode". - Sri Caitanya4sTeachin's% p. 111.

15



Man$ e"otees in the Mah"aaui$a sap&aa$a a&e inine to a ou& spi&itua aste& ;SwaiMaha&a; but a&e oath to a hi ;'&abhupaa;. Soeties% the$ sa$ ;$ou& '&abhupaa; o&soething i7e that. Sti% these e"otees% without e=eption% a go&i$ S&ia #ha7tisihantaSa&as"ati Tha7u& with the te& ;'&abhupaa;. ( o us ag&ee the&e. Bhat we a$ not ag&ee upon%howe"e&% is whethe& o& not S&ia #ha7tisihanta atua$ ?an e=piit$@ p&eahe the ot&ine o

the a o i"a &o the spi&itua wo&.

S&ia #ha7tisihanta '&abhupaa was the o&eost sie&ea ast&ooge& in oe&n ?20 th entu&$@ties% as we as the o&eost shoa& o the ,aishna"a teahings. )e was so shoa&$ in at% thatsoe pa&ts o his +ngish w&itings a&e p&atia$ inop&ehensibe. )is #engai t&at on Su&$asihanta is i7ewise a tou&eo&e in esote&i ast&onoia siene. )e was p&eahing to ashoasti &ow in uh o his w&itings. These 7ins o peope% when the$ stu$ ,ei o& ,aishna"ateahings% a&e in"a&iab$ attahe to the Ma$a"aa inte&p&etation o the ,eas. (te& his athe&#ha7ti"inoe put a big ent in the p&oinent sahai$ais o that tie% a$a"aa poution sta&te toseep into the ,aishna"a teahings. The oe&n age was on the asenant u&ing the e&a o S&ia#ha7tisihanta% an sophistiate a$a"aa ?i=e with soae bha7ti@ was oing into "ogue.

S&ia #ha7tisihanta neee to bunt an% whe&e"e& possibe% on"e&t that inuene. (s suh% his p&oii w&itings o not ontain an o"e&abunane o &ee&enes to the pe&sona a o the i"a% asthis episteoog$ was inte&p&ete ?b$ the sophistiate set@ to be &et&o% a aba7 to the ange&oussentientait$ o a &eigion the$ both espise an &eete. 6 the shoa&$ une&staning o,aishna"is utiate$ e to the onusion that the&e was not uh ie&ene between it anh&istianit$% the$ wou &eet it out o han. S&ia '&abhupaa #ha7tisihanta ha to aintain hisonnetion to Beste&n shoastiis% an% at the sae tie% not op&oise ou& teahings. 6t was aaunting tas7% an% beitting a o&eaie aha&$a% he a&&ie it out pe&et$.

So% in ou& &esea&h% we ha"e not oun a petho&a o &ee&enes b$ #ha7tisihanta S&ia '&abhupaato the pe&sona o&igination o the i"a. 6n othe& wo&s% we inIt in as an$ as we i &o hisiust&ious athe&% #ha7ti"inoe Tha7u&. #ut in soe we i% an% athough a ew o these a$ beonsie&e &$pti% othe&s a&e Duite i&et:

;Fi"a is a spi&itua atoi pa&t o >&sna. Bhen he forgets his service o >&sna% he is at one eete b$ the att&ating powe& o a$a in this wo&% who th&ows hi into the whi&poo . . .; &rahma-samhita% pu&po&t to Te=t 44.

o se&"ie to o&get in b&aha$oti. o se&"ie to o&get in susupti% eithe&.

;6t is the i"as who a&e the attenants in )is Spo&ts. The$ beoe attahe to atte&% ha"ing e"iate&o thei& own essentia natu&e as the &esut o thei& esi&e o& eno$ent. #ut when again the

sou . . . gains t&ue wiso o the t&ansenenta &egion o o . . . he begins to get ba7 his pu&eessentia natu&e . . .; Sri Caitanya4s Teachin's% p. 323.

This Duotation ont&ainiates the noa onusion to suh an e=tent that we annot hep butwone& how e"ote oowe&s o S&ia #ha7tisihanta ou possib$ thin7 that he &ep&esentethei& oe&n "iewpoint. 6t could be a&gue that #ha7ti"inoe Tha7u& was t&$ing to p&eah toBeste&n &eigious sentientait$% but the w&itings o Sihanta Sa&as"ati we&e o a &aia$ ie&entnatu&e. )ow an an$ sane pe&son &ationaie that S&ia '&abhupaa #ha7tisihanta was sip$taio&ing his p&esentation to the Beste&n &eigious inset in this DuotationC

;This stage is 7nown as regaining the true function ate& the e=pi&$ o his te& o ip&isonent asan eno$e&;. E5plorations in #edantic Tr.th

RegainingC )ow an $ou &egain soething i $ou ne"e& ha it in the i&st paeC

9egaining the true function is what the whole process of 4rsna consciousness is meant for % an

1



the noa phiosoph$ is a huge stubing bo7 put in the souIs wa$.

;Be an go bac( to the higher rasa i we a&e an=ious to be ete&na &asi7as;. Sri Caitanya4s

Teachin's% p. 11.

The state o b&ahan ?oating in the b&aha$oti@ o& the state o susupti ?$ing o&ant i7e une&anesthesia in the bo$ o Maha ,isnu@ a&e ne"e& onsie&e states o highe& &asa. Soething ese is

being &ee&&e to% soething ese that entais a pe&sona &eationship ?&asa@ with o.

;Libe&ation is nothing but going bac( to the original position% that is% oe&ing ou& se&"ies to the+te&na #eing;. Sri Caitanya4s Teachin's% p. 11.

( e"otees shou phiosophia$ &etu&n to sDua&e one an go ba7 to the o&igina position: theT&uth (bsoute that the i"ing entit$ was one in a position o oe&ing se&"ies to o in a pe&sona&eationship. #ha7tisihanta Sa&as"ati Tha7u& p&eahe this% an an$ othe& onusion is beie b$these Duotes.

S&ia '&abhupaa was initiate b$ S&ia #ha7tisihanta. S&ia '&abhupaa pe&et$ &ep&esente hisspi&itua aste&J the$ both stoo o& the sae things. The$ both p&eahe the sae T&uths. Be an

pain$ see that the$ we&e in essentia ag&eeent on this ipo&tant subet. The$ a$ ha"e p&etenean$ things in thei& i"es% beause p&eahing wi awa$s entai that. S&ia #ha7tisihanta% whie hewas 7nown b$ the hihoo nae o #ia '&asa% p&etene to stea awa$ bhoga ?an unoe&eango@% but his t&ansenenta pu&poses we&e ne"e&theess aopishe in that at.

(s suh% we shou ne"e& t&$ to p&eiate the ins o ahabhaga"ats. The inteigene o thesa7t$a"esh a"ata& is be$on ou& op&ehension. Be shou not abe i&et p&eahing o the (bsouteT&uth as subte&uge. 6t is as ange&ous to o so as it is nonsense. '&abhupaa sai we ust 7nowwhen to augh an when not to augh. Siia&$% we ust 7now when the&e a$ be soe 7in o

t&ansenenta t&i7e&$ ?o& the spi&itua e"oution o a one&ne@ an when the&e annot be% i.e.%when the&e is u7h$a"&itti in the o& o st&aight p&eahing o the (bsoute. These epowe&eina&nations we&e ne"e& o&ina&$ en. Be shou not thin7 e"en o& a oent that the$ we&e

bewie&e in an$ wa$o& engage in a 7in o etaph$sia seight o hanwhen the$ p&eahethe o&igina position o the i"a an his a &o a pe&sona &eationship in the ohea.

;The position o the i"a is a pa&t o the tatastha-sa(ti that an eno$% ease to eno$% an go ba7 tohis original positon;. Sri Caitanya4s Teachin's% p. 101.

The ba7e&$ attenant sa$s: ;#u$ soe b&eaitIs &esh out o the o"en;. So% $ou ou sa$ that theo"en is the sou&e o the b&ea. 6tIs not ase to sa$ so% athough itIs not utiate$ the ase. The&ewe&e p&e"ious stages o& the b&eaJ its sou&e was utiate$ the ie. Ho& an$ i not ost i"as ?as

&ee&ene p&e"ious$ in the '&abhupaa Duotation &o (ust&aia@% thei& ost &eent sou&e a$ weha"e been the b&aha$oti. ( o us a$ ha"e ibe up the&e an aen &o the&e &epeate$. (onitione sou annot 7now. So% soeone an sa$ that his o& he& sou&e is &o his o& he& othe&Iswob. That wou not be inau&ate. #ut soeone ese ou sa$% beo&e e"en that% his o& he& sou&ewas the b&aha$oti. That ou "e&$ we be au&ate% aso. )owe"e&% before that even% the utiatesou&e was the ohea% the pe&sona &eationship with >&sna. The tatasthasa7ti originally oes&o that position% an S&ia #ha7tisihanta Sa&as"ati os"ai Maha&a '&abhupaa asoe=poune upon that &e"eation.

;Then% being bewie&e an o"e&e% he is aen &o advaya-vai(untha;. *ivritti oenta&$ onSrimad &ha'aatam% 11.2.48

This itation is subte. The noa phiosophe&s a$ use it to estabish thei& sihanta. 6n oing so%the$ wou ephasie ;a"a$a;. The b&aha$oti is oten ae ;a"aita;. The a$a"aa phiosoph$o San7a&aha&$a is aso ae ;a"aita;% an the te& advaya is integ&a$ &eate with the Sans7&it

1G



a"aita.

)owe"e&% we a$ onsie& the othe& te&: vai(untha. '&abhupaa sa$s that e=istene in the b&aha$oti% e&ging in the b&aha$oti% is utiate$ ust anothe& o& o onitione ie. SriIsopanisad enoins the i"ing entit$ to appea to o o& the iting o suh b&ahan &eaiation% as it

o"e&s )is ae. (s suh% vai(untha% the an o the Lo&% is not atua$ s$non$ous with the b&aha$oti.

6s S&ia #ha7tisihanta t&$ing to hint that the i"ing being was o&igina$ tosse own &o theeugent a"a$a ightbut aeio&ating his oowe&sI onitioning b$ aing the te& ;"ai7untha;into this opounC -&% &athe&% was he t&$ing to aeio&ate the ha&ene onitioning o hisshoasti wewishe&san e"en soe o his e"otees ?who ha beoe aete b$ that p&e"aentinte&p&etation@b$ th&owing in the te& ;a"a$a; to the opoun advaya-vai(untha. This is a&$pti itation% an $ou an see how subte the ebate gets when these 7ins o Duotations a&e&ee&ene.

ow% an a"a$a ha"e an$ onnetion to the pe&sona teahings o ahint$a bheabhea o&"isista"aitao& Mah"aIs st&aight "aitain ou& >&sna onsiousness o"eentC Be onIt ha"e tooo7 a& o& the answe&. Sip$ we ha"e to as7 ou&se"es this Duestion: who was &esponsibe o&

b&inging about the ina&nation o the >&sna onsiousness o"eentC The answe&% o ou&se% isa"aita% as in ("aita (ha&$a. So% i the ina&nation o Maha ,isnu an ta7e the nae o ("aita in)is pasties with Lo& aitan$a% wh$ annot S&ia #ha7tisihanta aso epo$ the te& when&ee&&ing to the spi&itua wo&C

T)+ '(T) (LB(<S ST(<S T)+ S(M+

"All the liberated souls in ancient times acted with this understanding of 2y transcendentalnature. #herefore, you should also perform your duty, following in their footsteps". - &ha'aad-

'ita 6)78

"It is not possible to be disconnected, but it is possible to be covered". - Srimad &ha'aatamcommentary to 9):8)790 &om;ay0 April0 7<=6

"6o one can manufacture a new path of religion, as is the fashion for certain ambitious persons". - Commentary to Srimad &ha'aatam 7)>)98 From Teachin's o3 .een%.nti0 Ch)7>0

St&ong e"iene has been p&esente in the p&eeing setion that shows '&abhupaaIs epition o

the o&igination o the i"a is nonie&ent &o his p&eeesso& spi&itua aste&s% "i. S&ia#ha7tisihanta Sa&as"ati an S&ia #ha7ti"inoa Tha7u&. )owe"e&% what about spi&itua aste&su&the& ba7 an what about gu&us in othe& inesC 6s pe&sona o&igination aso pa&t o thei& sihantaC

Let us onsie& the p&atisthaha&$a o the S&i sap&aa$a% S&ia Raanuaha&$a:

atma-svarupa-matrasya prag eva siddhatve8pi (arma-bandha-vinirmu(taparicchinna-nanadi-svarupasya hy atravirbhava ucyate.

;)e&e itIs state that the speii o& o the i"aIs onstitutiona bo$ was 7nown% e=isting in pe&etion. Upon the aniestation o that o& o uniite 7nowege% the i"a is &ee &o 7a&i bonage;. #edanta-sara oenta&$ on #edanta s.tra 4.4.2

+speia$ onsie& the ause prag eva siddhatve 8pi . 'iddha eans the pe&etion o e=istene%espeia$ in the onte=t o this onition being 7nown o& anieste. rag eans beo&e that tie%

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i.e.% beo&e the tie that the pe&et onition is aniesteo&% o&e p&eise$ an au&ate$% reanieste. The spi&itua bo$ has spi&itua senses. These senses a&e eant o& &eip&oation with theLo& o those senses% the Sup&ee 'e&son.

Thei& p&e"ious e=istene in pe&etion ou on$ iniate thei& p&e"ious ati"it$othe&wise% the&e

wou be no pe&et e=istene o those t&ansenenta senses in that onstitutiona bo$. The othe&ause as ephasis to this point: the i"a e=iste in pe&sona o& an pe&sona sensua pe&etion

p&io& to his ?o& he&@ &eaniestation o that pe&etion at "iu7ti% opete ibe&ation.

-&% as Lo& aitan$a puts it: nitya-siddha (rsna-prema. -&igina$% the sou was ?is@ pe&et$ ati"ein a o"ing% ete&na &eationship with the Sup&ee Lo&. S&ipa Raanuaha&$a is in opeteag&eeent with this une&staning% as e"iene b$ his oenta&$ to the abo"eentione "e&se o #edanta-s.tra.

Most o '&abhupaaIs e"otees &eebe& that he onsute a thi7% g&eenish boo7 o oenta&ieson S&ia #haga"ata whie he was opiing his own o the #haga"at. That boo7 is sti a"aiabetoa$. Ho& e=ape% the ,a&anasi ib&a&$ has a op$ o it. #asia$% the boo7 ontains theoenta&ies o "a&ious aha&$as in the ou& sap&aa$as on eah "e&se o the #haga"ata. -ou&se% the$ inIt a oent on e"e&$ one o the "e&ses. The initia oenta&$ is b$ S&iha&S"ai% an this tu&ne out to be a subet o soe ontention between Lo& aitan$a an ,aabha.That pastie is tangenta to ou& u&&ent topi% but suie it to sa$ that these oenta&ies ha "aueto )is *i"ine &ae S&ia '&abhupaa% othe&wise he wou not ha"e onsute the.

-ne o those oentato&s is S&i ,i&a&agha"aha&$a:

evam svasya guna-traya-(arma-bandhbhvam u(tva ivasyapi

samsara-banddha aupadhi(atvad anitya ity aha so(eti.

;The&e is no 7a&i bonage o the th&ee oes o& o% an% in the "e&se beginning withaentation% the i"aIs bonage to the $e o bi&th an eath is sai to not be ete&na ?anitya@%

beause it is base on ate&ia esignations;. oenta&$ on Srimad &ha'aatam 11.11.2

Man$ o ou& &iens in the noa ap a&e onsie&e a"ane shoa&s in Sans7&it% ,aishna"aite&atu&e% an the stu$ o sihanta. The Sans7&it in this oenta&$ is neithe& &$pti% no& obsu&e%no& opiate. The eaning is see"ient. ,i&a&agha"aha&$a states that 7a&i bonage isanit$a. Anitya. 6ot ete&na. Tepo&a&$% i7e e"e&$thing ese onote in this ate&ia wo&inuing the noa apasihanta.

(nothe& oentato& to the #haga"ata is S&i ,ia$ah"aa Ti&tha:

nia varnam paramatma-gatim ananda-svarupam ca bhaeta

(inca sa ivah punar avyayo8samvrtah avarana-rahito bhavati.

;Upon attaining the goa o the Sup&ee Sou% )e se&"es in his own pe&sona uste& an oo& an inhis own pe&sona o& o biss. (t that tie% the i"a again attains his ipe&ishabe o&% opete$uno"e&e an &ee &o ipeient;. 2ada-ratnaali oenta&$ to Srimad &ha'aatam 8.24.48

otie ;a'ain attains;. T&$ing to e=pain awa$ punah ?;again;@ to not ean what it so see"ient$eans is i7e the a$a"ais t&$ing to sa$ that aham oes not ean ;6;. Be one we&e ati"e in a

pe&sona% o"ing &eationship with o. Bhen we attain ibe&ation in the o&igina o& o ou& ust&ous bo$ an oo&% we sha a'ain be ati"e$ engage in that o&igina &eationship. The p&oess oe"otiona se&"ie is &ea$ to ea&n about >&sna: it is to beoe euate about )i.

19



The Latin educare eans ;to b&ing out;. Be nee to b&ing out what has awa$s been the&e anawa$s wi be the&e. Be ha"e to b&ing out those memories. Be ha"e to again ?punah@ b&ing out thatt&ansenent e"otiona e=pe&iene. This is what it eans to remember >&sna. Thus the onept o&e"eation% iniating that >&sna is again &e"eae to us.

Reaiation is ipo&tant% but% ha"ing not e"en une&stoo the utiate o&igination o the i"asuhan essentia point o phiosoph$how an ou& &iens in the noa ap possess an$ g&eat e"e o&eaiation o& &e"eationC )opeu$% this a&tie wi hep a& soe o those eo&ies a bit% beause7nowege has to be gi"en to e"e&$onebut ao&ing to pe&sona apait$.

(n% ast but e&tain$ not east% what about the g&eat shoa& Fi"a os"aiC )e is one o the p&oinent oentato&s on the #haga"ata% an $ouI in his pu&po&ts oten in thatao&eentione boo7 o oenta&ies. Bhat oes he ha"e to sa$ on this ipo&tant topiC )e&eIs hisoenta&$ on S&ia #haga"ata 11.11.3:

vastuto nitya-mu(to8pi pratitito 8nadi-baddha

iti yugapad ubhayatvam ghatata ity arthah.

;Siutaneous$% both a&e t&anspi&ing: the i"a is ete&na$ ibe&ate in substanti"e o& an is bounwithout beginning;.

The Sans7&it anadi-baddha eboies the e=at sae onept as nitya-baddhaJ the$ a&e absoute$nonie&ent in eaningan not uh ie&ent e"en in the Sans7&it. So '&abhupaa has been

p&e"ious$ Duote about the onept o nit$abaha ?;+te&na$ onitione eans we o not 7nowwhen we ha"e been onitione i7e this. 6t is not possibe to t&ae out the histo&$;.@. This is theo&&et onte=t o& une&staning S&i Fi"a os"aiIs use o anaibaha in the &ee&eneoenta&$.

Be a&e onsie&e ete&na$ onitione% beause it has been suh a ong% ong tie. The histo&$ anne"e& be t&ae out. The histo&$ a$ we be p&e"ious to this 7apaIs #&aha. The histo&$ o ou&onitioning is beo&e the ate&ia &eation:

;(n soe o the% those who a&e not it to i"e in that spi&itua wo&% the$ a&e6 ean to sa$ sentto this ate&ia wo&;. Letu&e% #uao% (p&i 23% 199.

The i&ua& aa$ o a&guent has been in "ogue o& so ong in ou& o"eent% but we ust%soehow o& othe&% put a stop to it. Be une&ine shast&a b$ isinte&p&eting Fi"a os"aiIsoenta&$. Menta speuation is a se&ious sin. Fi"a os"ai shou on$ be une&stoo in &eationto the u&&ent aha&$a in his ine: S&ia '&abhupaa. Be an% howe"e&% epo$ phiosophia

speuation ?tattva-nanartha-darsanam% #g. 13.12@. That is wante. Be an t&$ to une&stan% inthe &aewo&7 o '&abhupaaIs inte&p&etation o nit$abaha% how the i"a is siutaneous$ete&na$ ibe&ate in his spi&itua o& an nit$abaha ?onitione o&e"e& in the onte=t oate&ia tie@.

The&eIs no nee to beg the Duestion. 6 $ouI"e not p&o"e soething% $ou anIt use it as e"iene o&a&guing anothe& point ?i&ua& ogi@. Be sha ne"e& ase&tain the onusion b$ suh a bogusetho. '&abhupaa tes us what nit$abaha eans% an he goes on to ino& us that we ha"e aaen &o a pe&sona &eationship with o in the spi&itua wo&. S&ia #ha7tisihanta an#ha7ti"inoa Tha7u& onu& with his onusion. So oes Raanua% ,i&a&agha"a% an ,ia$ah"aati&tha. (n so oes S&i Fi"a os"ai.

( the ibe&ate sous ate with this une&staning in the past. (bitious pe&sons shou stop t&$ingto anuatu&e a new phiosoph$ in the nae o ,aishna"a sihanta as it appies to the o&iginationo the sou. The stana& phiosoph$ is neessa&$ o& the p&atie o the stana& se&"ie% an the

20



eans an the en a&e the sae: reestabishing a o"ing pe&sona &eationship with Lo& S&i >&sna.

<-U ( T+() U' T- T)+ '-6T <-U >-B

"#he 'upreme ersonality of odhead is (nown as bhava-grahi anardana, because !e ta(esonly the essence of the devotee8s attitude. . . #hus, even though, eternally, a devotee may notrender full service, if he is internally sincere and serious, the Lord welcomes his servicenonetheless. #hus the Lord is (nown as bhava-grahi anardana, because !e ta(es the essence of one8s devotional mentality". - Srimad &ha'aatam 8.23.2%pu&po&t

"3y this attitude of service, od will reveal !imself . . . you have to create a situation--you haveto put yourself in a situation--in which od will be revealed". - 2er3ect .estions0 2er3ect

Answers% The Rea oa o Lie% pp. 252.

"%ou see, corruption is part of us, all of us, the very heart of us". - !or,y 2ar,0 7<>9)

Bhat is the essene o the e"oteeIs attitue i he o& she aepts noaC *own eep% at that "e&$essene% how is it possibe to up&oot hat&e o& oC )ow an the&e not be hat&e o& o% whenone beie"es that he o& she is not pe&sona$ &esponsibe o& ha"ing oe to this pae o te&&o&% g&ie%an tepo&a&iness +"iissup&ee wi ontinue to haunt a those aite b$ suh a o"e&t o& oipe&sonais.

6 we i not a7e the o&igina oense that sent us he&e &o the spi&itua s7$% then how an weutiate$ aept &esponsibiit$ o& ha"ing beoe statione he&eC Be a&e in an ob"ious state oo&&uption. That o&&uption is ue to ou& o&igina bet&a$a o the Lo& in the spi&itua wo&% ou&initia apa&aha. (s '&abhupaa sai% ;( hat&e sta&ts at the top;. 6nee% that o&igina bet&a$a isint&insia$ in7e to ou& u&&ent state o o&&uption% to the point that the$ a&e% o& a p&atia

pu&poses% an insepa&abe Duait$. (n a ost e"i Duait$ it is% a Duait$ that we ust% in the wo&s oH&ie&ih ietshe% ;sha7e o with one sh&ug ?that@ "e&in that wou ha"e bu&ie itse eep inothe&s;.

6n the ate&ia wo&% we ust get &ee &o int&igue% t&eahe&$% an bet&a$a u&ing the p&obationa&$ pe&io in o&e& to &egain ou& &eationship with o. The ause wi awa$s &eain in the eet% anthe eet wi awa$s eonst&ate the ause. Fust onsie& a o the ho&&ii eets in the )a&e>&ishna o"eent sine '&abhupaa et. 6 $ou ana$e the% $ouI in that a o the we&e baseupon bet&a$a o t&ust. (s suh% that en"i&onent was iaet&ia$ oppose to one in whih agenuine se&"ie attitue is &eate% to a situation whe&e o an be &e"eae to the t&usting e"otee.6nstea% t&ust got hae&e% an nai"e e"otees naie b$ int&igue% t&eahe&$% an bet&a$a &eain

se"e&e$ &ationaie b$ the e=pe&iene ?to this a$E@.

Be ha"e &epeate what '&abhupaa has sai &o his tapes% his ette&s% an% $es% &o his boo7s. Beha"e &epeate what his i&et p&eeesso& gu&us ha"e sai on this topi% as we ha"e &ea it in thei&w&itings% &o thei& boo7s. Be ha"e &epeate &o aha&$as e"en p&e"ious to the% as pe& thei&w&itten oenta&ies in the #oo7 #haga"at. Bhat o&e an we o then thisC This is the p&oess: tohea& an then to &epeat:

#-#: 3ut presently you do not receive information directly from 4rishna. It comes through thedisciplic succession from the boo(s.'R(#)U'(*(: #here is no difference. - 2er3ect .estions0 2er3ect Answers% p 28.

The sihanta has been estabishe% an noa is not that sihanta. The&e an on$ be a bia&&eo& o se&"ie eanating &o a e"otee aught in the th&oes o noa. The Sup&ee Lo& 7nowswe the essene o a o ou& se&"ie attitues. -u& phiosophia oneptions ?an isoneptions@

21



&eet that hien se&"ie attitueo&% on"e&se$% othe& ?usua$ ipe&sona@ attitues. The ostisast&ous eet o the noa apasihanta is its into=iating an insiious powe& to 7eep theo&igina oensethe tenen$ towa& e=poitation an o&&uptionene&gie b$ not &eogniing its"e&$ sou&e o e=istene. 6tIs ha& to up&oot an apa&aha $ou onIt e"en beie"e in.

0e cannot possibly get free from this dreadful land

as long as we allow this impersonalism to stand.

Error@ &oo,mar, not de3ined)

Error@ &oo,mar, not de3ined)Error@ &oo,mar, not de3ined)

(o&ing to the inst&utions o ou& spi&tua aste&% )is *i"ine &ae (.. #ha7ti"eanta Swai'&abhupaa% we a&e obigate to &ep$ to a a"o&abe an p&og&essi"e o&&esponene. To ontat

the autho&s o& The ,aishna"a Hounation pease a&ess $ou& ai to:Metao&phosis League: The ,aishna"a Hounation59 S Main suite 108Moab UT 84532

Kuotes &o the boo7s o )is *i"ine &ae (.. #ha7ti"eanta Swai '&abhupaa a&e op$&ight b$the Bhaktivedanta Book Trust

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How the impersonal philosophy can stand