Srila Bhaktisiddhanta Saraswati Thakura
The Fountainhead of All Manifestations
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The Fountain-head of all eternal and temporary manifestations is confined in Sri Krishna alone. The non-absolute phases are emanations from a particular potency whose analytical distributions are known as gunas or qualities. In the factor of time, they are branded as past, present and future and their material representations have three characteristics viz. evolution, sustenance and dissolution. The Fountain-head is Absolute and His borderland emanations are absolute infinitesimals, though they are recognized in the same qualities. Their quantitative reference is then considerd as apart from the Absolute, but swayed by a quality and their specific characteristic is that the infinitesimal bearing should not he confused with the Infinitude.
The resources of manifestive nature have their common origin in the absolute existence of the Fountainhead. The delegation of the power of the Absolute Infinity is traced in the spirit and the matter. The family of qualitative temporal representations possesses numerous isolated entities and so the absolute infinitesimals are grouped together in magnitudinal difference from the Fountainhead.
The present human figure, or the figure of a member of the Zoo, or of one of the family of photographic species has got a restrictive and dependent position and it is liable to change in the shape of growth and deterioration. The eternal nature of the absolute infinitesimals is spirit and takes the initiative, whereas the difference of quality of matter cannot show the power of taking initiative, similar to that of living entities.
The two potencies possessed by the Fountainhead are known as spiritual and material. The frame of the living should never be confused with the life itself. So there is a broad distinction of aspects between the two families of spirit and matter. The predominating phase is exercised in the material atmosphere, which is liable to be controlled by animation. The animal world differs from materialistic structure, though it is endowed with a material association in its outward appearance. We may often distinguish between a living body and a dead one. The generative advent produces a small beginning to undergo development and growth and the elimination of the life principle from the structure which, itself, has got different denominations.
In the Semitic thought we do not find any metemsomatosistic speculation; so they are prone to consider the spirit as a composition of chanced incident, and this material combination as the starting point of the souls. So these thoughts are opposed to the theory inculcated by the conception of seelan-wanderung or metempsychosis. The spiritualistic view is quite different from the idea of material congregation, which is wrongly considered as the composition of the eternal soul. On the other hand, the non-semitic ideas are of non-transmigrating accidental composition.
The explanation of the different methods of the two bearings -- the tabernacle and the inner temporal animating entity -- can lead us to a differing element in the transcendental entity beyond our sensuous conception when we bring into consideration the true eternal position of the absolute infinitesimals, by following the analogy of wrapping the entity by two kinds of garments, covering the same as incorporations. The covers though foreign, are amalgamated to create a confusion of their natural isolated position.
Positions of matter, in the factor of time, are liable to change. But the substratum, the spirit, is not obliged to undergo transformation like the foreign parts attached to the same by conventional practices. The very theory is explained, in other words, by the encountering attitude of a different potentia of the Fountainhead to effect the conversion by means of temporary decorations. The exercising function of the spirit is more or less impeded by the counteracting agency of a different potency of the Absolute. So the susceptibility of being attacked is an inevitable element in the spirit infinitesimal which is different from the spiritual Infinite.
Conversion into or mixing with the temporary material dust should not and cannot disable or disfigure the Spirit Infinity, as the value of spirit-infinitesimals should not and could not be identical with the Fountainhead and His emanation, just like a particular pencil of ray should not be misconceived as the glowing disc from which the rays come. The Absolute Fountainhead of spirit should not be considered to slumber like absolute infinitesimals who are subject to the other potentia of the Absolute.
The nature of the spirits of borderland potency of the Fountainhead need not be affirmed with the objective knowledge of the mixed up conception. The nature of the Absolute infinite should not be standardized in the same line as His infinitesimals. The spirits are observed in two different stages, whereas, the eternal Fountainhead of all spirits has no bifurcation. The Absolute Infinite cannot be expected to be accommodated in the finite reference of phenomena which have limiting merits.
The Fountainhead alone has the reservation of Ubiquity; whereas, all ubiquitous aspects are wanting in infinitesimals. So isolation and association of infinitesimals with the Infinite should not be recognized as two different entities. Pleasure and pain are of the same temporary stay and they are counted differently in their gradational condition.
The eternal and temporal potencies have got their two realms, and on the border of the two, the border and potentia can easily be traced. The members of the borderland potency can claim one of the two potencies at a time, which are double-winged places of their habitation. The mundane phenomena have got a temporal situation, whereas, the eternal manifestations of the Transcendence are not subject to the atmosphere of inadequacy, limit and imperfection of phenomena.
The borderland potency can be traced to exhibit her neutral position, which is normal, and does not espouse at that time the cause of temporal or eternal manifestation of the Fountainhead. The members of this potency are apt to be forgetful of their eternal situation, when they have stronger affinity to live in this temporal region as lords and by their inherent free-will want not to submit to their eternal functions of the transcendence.
The forgetful demeanor possessed by a member of the borderland potency cannot welcome the guidance of the eternal blissful wisdom of a devotee. The misguiding and tempting objects of phenomena often dictate the necessity, in the heart of a weak, cringing, forgetful spirit of his wanted participation in the enjoyment of this material sphere.
The eternal acquisition of the members of the borderland potency cannot be dissociated from their persons. The impersonalist has got a nondifferentiative impression of all spirits into one. If an erroneous argument is offered by a silly person of his having been endowed with the susceptibilities of forgetfulness of his eternal function and therefore, because the Fountainhead is to be blamed for delegating to him inadequate power, he should not have been held responsible for the incomplete investiture on him along with complete freedom, then this polemic character of the Semitic school can easily he met by an acquaintance of prepossession of spiritual independent element inherent in the borderland potency to entangle themselves in undesirable situation. Free will of an absolute infinitesimal cannot be denied as a limited quality like the material characteristic of phenomenal nature.
The absolute infinitesimal has got his free will, and by his free will he can either pose himself as a forgetful agent or can awaken himself for his original eternal function of remembering his own eternal exploits. The Fountainhead never wishes to delude nor oblige His parts, the infinitesimal spirits, by rendering them devoid of such free will but allows them the freedom inherent in them.
The conditioned souls, out of their own discretion, rush into moods quite apathetic for not serving the Fountainhead when He Himself sends His message of delivering them through His messengers who act as spiritual guides to the wrong doers. Both the Semitic and non-Semitic people believe in the impersonality of the Absolute; whereas, the clear eyes of the devotees can see the personality of Godhead as the Fountainhead of many conflicting and contending energies that foster the whims of different parties. Proneness to forgetfulness is afforded by the free will of non-devotees who are found to adopt wrong processes as their guiding principles.
The Supreme Lord cannot be known through our intellectual efforts. Unless He gives us the power of knowing Him, we cannot know Him. It is His mercy. If He is not at all merciful to us, we won't be able, by our strenuous exertions, to approach Him. The thing is that we have to approach Him and He has to give us the facility of approaching Him. He is the Autocrat, He is the Despot, He has the fullest freedom. We cannot, by our flimsy little way of thinking and by any of our attempts, reach Him in any way. So, craving is the only need in us by which we can surmount all these difficulties -- the barriers and the impediments of these phenomena. The objective references of the reciprocated entities of our senses, will never disclose Him unless He is so lenient to show us that latitude as to be approachable by us. This is the only method by which we can approach the Absolute. It will be a tremendous task for us to have an access to Him through our intellectualism and labor and our senses confined to finite things, so we should show our aptitude for craving His mercy. This is Bhakti or devotion. Bhakti represents devotion -- transcendental devotion. Transcendental devotion need not be covered by our thoughts, fruitive attempts or desire for salvation. If we mix up Bhakti with worldly ideas -- finitudinal ideas -- it will not lead us to the Absolute. Our ideas are wrong; they are quite inadequate for the purpose of leading us to the Absolute. Unless the Absolute condescends to be seen or worshipped by us, it would be quite useless to make efforts to approach Him. At the same time we need not be diffident to approach Him -- to try to have an access to Him. We must not think that He is within our reach and expect that our prayer will be attended to by Him. So there are two cardinal points which we should examine. First of all He is Absolute. He should have a willing attitude to meet us and at the same time we should also have some sort of hankering for Him, leaving aside all sorts of troublous agents which we call our associates -- leaving these aside we are to approach Him. If we want to zoomorphise, phytomorphise or neuterise Godhead, if we try to find any masculine or feminine feature in Godhead, if the neuter aspect of Godhead is welcomed, we would be simply missing the opportunity of having an access to Him -- we would be simply led astray. Godhead is not necessarily neuter, masculine or feminine as we see here with our defective and temporal senses. We should simply submit to Him. "Sarva dharman parityajya mam ekam saranam vraja, aham twam sarva papebhyo mokshyishyami ma shuchah" in the Bhagavad-gita Sri Krishna is singing this for Arjuna's purpose. He says He will give warranty of saving everyone of us if he or she submits to Him alone and none will have to run any risk of his own -- all risks will lie in Him. He declares that He will give us salvation. He is full -- all sorts of inadequacies can be fulfilled by His true wishes. We can get rid of all our troubl es if we simply submit to Him. As He should descend to meet us, so we should also be unalloyed and quite set free from all sorts of wrong associations we have imbibed during our social life, otherwise, carrying all these references of this mundane world, we cannot have access to the transcendental region. We should not persist in our wrong ideas -- in prayers such as 'give us this day our daily bread.' We cannot have a morsel of bread unless He desires to give it to us. We need not waste our time that way. These prayers are not required for approaching Him. We are quite ignorant of what is to be asked from Him. We do not know what will be for our good. We should only crave for His mercy. This is the only attitude we should have. Sri Krishna is the greatest attractor. We should want to be attracted by Him. The thing is, if we have diffidence to be attracted by Him, if we try to avoid or evade His conference of mercy on us, we should be simply entangling ourselves with the measuring temperament. Now we a re very busy to measure with our senses all the finitudinal objects of this universe. This is empiric education. This sort of empiric education is offered to us to impede our course towards the transcendental region. So we should be very careful not to be deluded by the influence of the measuring tendency -- we should be very careful not to be degraded by this. We should not accept the policy of retaliation, for by doing so we should be simply engaging ourselves for that purpose only. We should be always careful not to be meddling with external ideas and thoughts. If we engage ourselves with all these things in order to have some enjoyment of our senses, we should surely be misguided by alluring friends of the phenomena. The finiteness of these things is quite inadequate for our purpose.
We require the full thing -- the Absolute. We should simply part with the wrong ideas and thoughts which we have incorporated with us. The phenomenon should be deleted; they should be abandoned during the course of our journey to the transcendental plane. The Absolute is He Who does not require a finite object or a finite place. He has infinite, eternal knowledge. He has got eternal expansion. He is full of Bliss. We are always hankering after bliss, but bliss can never be had here. So meddling with the undesirable objects of the phenomena, we cannot expect to reach that destination. So the only course is Bhakti. We should not expect karma, jnana, rationalism, agnosticism, good action, charity and all such rubbish. They are the impediments to our approach to the Object. The Object should be the Absolute.
We require solution for the various problems of our life. But we are liable to be interrupted and troubled by foreign relations by polemical discussions and also to meet different contending ideas and thoughts from outside. So we require Divine instruction for our purpose. We are assured by the song of the Supreme Lord Sri Krishna, "sarva dharman parityajya mam ekam skaranam vraja, aham twam sarv apapebhyoh mokshq ishyami ma shuchah, i. e. Depend on me. You will not have to repent for such submission. Whatever you have acquired up to this time, leave aside and come to Me, I will dictate to you what course you should adopt." But in case we do not feel assured by this and thinking we are going to be deceived by such insinuative dictations of Sri Krishna, try to follow some other source of instruction, Sri Krishna has already sung another song to avoid that, yeh pyanya devata bhakta jajante shraddhayanvita, tehpi mam eva kaunteya jajanti abidhi purvakam." The Lord says, "I f you take the initiative to suggest a course you are liable to be instructed by such sources which will prove to be ineffective in the long run because I am immanent in the universe and there is no possibility of avoiding Me. I am the source of all existence. I am full of knowledge, I am endowed with infinity of Bliss." We can have no better instruction from elsewhere, which can give a more dependable and complete idea of the thing. The whole thing, the exact entity, could not be found if we took a different course from Sri Krishna as Sri Krishna is the Fountainhead of all energies; all sorts of energies even the opposite and conflicting energies are stored in Him. He is "akhila rasamrita murti."
We have heard His song: "ye yatha mam prapadyante tams tathaiva bhajamy aham, mama vartmanu vartante manushya parthah sarvashah." We are actuated by the influence of rasa. We require pleasant sensation. But we should see that our particular predilection is directed to a definite purpose. Sri Krishna is the emporium of everything. In Gita we have clearly marked the exact situation of the human soul and the phenomenal existence of His Prakriti, "bhumir apanalo vayu, kham mano buddhir eva ca, ahamkara iti yam me bhinna prakritir astadha; apareyam itas tvanyam prakritim viddhi me param jivabhutam maha baho yayedam dharyate jagat," We have seen that there are two prakritis: para and apara. Jivas are known as para prakriti. But jivas, being infinitesimally small, can come under the clutch of apara-prakriti i.e. it can be overpowered by the deluding potency. Jivas can also dissociate themselves from this und esirable situation. How can this be?
We have heard another song, "Daivi hy esha gunamayi mama maya duratyaya, mam eva ye prapadyante mayam etam taranti te." We have got the solution as how to get rid of this shackle in "mam eva ye prapadyante." By the use of the word "mam" we see the object is singular, the personality is fixed. The Lord sings, "I can set you free from the clutches of the present activity of measuring things through the senses, I can show Myself fully to you when there will be no necessity of exercising your senses. I have set the engine of the three 'gunas' for the purpose of entrapping the less intelligent people. But they can easily manage to get rid of this trouble by submitting to Me, to Me alone." There is no other alternative of getting rid of our measuring temperment. We are now equipped with senses which are incapable of leading us to the Truth. We are liable to be deluded by the influence of maya, and maya is but a trap, we are to submit to Him unconditionall y. So 'prapatti' is the essential thing which means full submission. We can exercise our senses but such explanations will not do any good to us in the long run unless we submit to Him leaving aside whatever we have acquired up to this time. We are simply to surrender to Him. When we simply depend on Him, He will give us such facilities as to enable us to make better progress. We are assured that we need not take the empirical course through our senses, our attempts are often frustrated.
Our empirical activities often fail to make much progress for we see that whatever we have acquired by our empiricism requires more addition or subtraction when we pass through the rolling of time. We think we have acquired a good deal of knowledge of our thirtieth year, but that knowledge is found to be inadequate as soon as we reach the fortieth year. Again if we have to live for ten years more, we will have to revise our knowledge again. In this way living for any number of years will not serve our purpose, it will not make us wise, i.e., all sorts of empirical knowledge are quite useless for the purpose of gaining the whole truth. We should, therefore, be 'prapanna'. We should simply submit, and that submission should be attended with everything we have acquired. Whatever we have acquired must be given up considering that we will be helped by Him. But if we have no such confidence in Him, we cannot part with our acquired things. We will be making a sad mistake if we conjecture th at the Lord, in the long run, may have nothing to confer on us, and that by giving up what we have acquired we will get into trouble. We forget that He is the Absolute, He is the emporium of everything. We need not be doubtful of His assurances that He will never fail us.
We have got a free will which we can exercise. But we are not expected to imagine, that we are independent. We are bound to accept that we are dependants. If we make a sifting enquiry into the phenomenal objects, we won't get anything which can give us that sort of relief which the Fountainhead of all things -- that very Center -- can give us. So Gita tells us that submission to the Supreme Authority, Sri Krishna is the only thing wanted, and by such submission our desired ends will be fully and duly fulfilled. The question is how, in spite of the measuring temperament which stands against our purpose, that submission is to be effected.
After Sambandha comes Abhidhya i.e., how to reach our coveted place, what sort of adoption is required for the purpose of achieving our objects. That is Abhidheya, and there are thousands of Abhidheyas. They are classed by somebody to be 64, by some 9, and by some 5. Though there are multifarious aspects of adoption by which we can love the All-love, the Absolute, these adoptions are classified in 64 or 9 or 5 divisions. Of the 64 divisions, 5 are the principal things, and with these five divisions we are to deal. These are: 1. bhagavat-shravan, bhagavat-kirtan, bhagavat-smaran, 2. Sri Han's anghri-sevanam, 3. Mathuravas, 4. company of sadhus and 5. Sri Harinam-sankirtana.
Mathuravas means to have our eternal abode in Mathura, the place where all-knowledge is permanent; Sri Harinam-sankirtana is chanting the Transcendental Name. Archan is done in 5, 16 and 64 upacharas for which purpose we are given some Archa in the form of Vigraha -- Painting, Figure or Icon, and we have to worship this Archa with some mantras. All material things are spiritualized by the influence of dedication. When we dedicate worldly things to the Object of our worship, we need not think that they have got any material value to be enjoyed by us. All sorts of mundane temporary associations have to be eliminated before anything can be offered to the Object of worship. This is called bhutashuddhi. The Object of worship being spiritual, spiritual things are to be offered by a spiritual actor through spiritual activity. Material things are not welcomed by the spirit, and we should not bring any material thing before Him. If we do so, we would be considering Godhead as one of Nature's products, but that is not the case. He should not be considered as an object of phenomena. All the objects of phenomena serve our purpose, but Godhead is not an object to serve us. He is the only Object of adoration - of worship, and all services are to be offered to Him. We need not demand anything from Him, as we issue checks or notes on demand to be cashed in our Banks, for our purpose. He is not our servitor. It is we who are His eternal servitors, and we are to offer our service to Him without expectation of getting anything in return. If we demand anything in lieu of our services, that would be considered as a bartering system. When we go to a Venia shop we get some articles for which we pay some price. That sort of transaction should not be done with the Absolute. With non-absolutes we can have such transactions ; but we should not carry on such transactions with the Absolute. Vanikbritti is not necessary. We should be always offerin g our services to Him and not receiving any service from Him. We are not to expect Godhead to serve us in any capacity. He needs not come to us as parents. We find such demands as "Dhanam dehi, rupam dehi,jayam dehi, dwisho jayi etc.", are made by a class of people who style themselves as shakteyas. Our prayers should not be to that end. We should not pray, "Give us this day our daily bread". We must not ask Godhead to attend to our call. Throughout the whole world we find such wrong ideas. Devotion should be our principal aim, and not karma or jnana. There is another injunction in the Sermon on the Mount, "Don't take God's Name in vain". Yes, we should not take God's Name for the purpose of our own use. If we want to serve Godhead and implore Him to receive our services, we won't be infringing any such rules dictated by Christ. He has forbidden us to take God's Name in vain. That is true. We should not ask Him for anything just as we ask our order suppliers to furnish things for o ur use. We have simply to submit. He is the best Judge to look after us. We do not know how good will come to us. We cannot examine the merits and demerits of things by our present acquisitions. It is not possible. We should always be ready to submit to Him unconditionally. All other ideas except this are not regarded as bhakti by true religionists. In Gita we find three divisions. The first six chapters are for Karmis and last six chapters are for jnanis and the intermediate six chapters are for bhaktas. So the middle portion is the principal thing of the book. The karmakanda and jnanakanda are not the real factors of the book—are not its necessary paraphernalia. So bhakti or devotion to Godhead should be the principal object of all religions. Bhakti should be considered as nitya, that is permanent and constant. "The Supreme Lord is unconquerable. Our strenuous efforts or empirical knowledge cannot give us the facility of bringing Him with in our sense perceptions. The devotees have no faith in either of these processes, yet they can by their devotion, manage to accommodate Him within their hearts. We are to throw off all exertions for acquiring knowledge leaving aside all our exploitations of knowledge. We should not be unmindful of giving up all that are not wanted. We need not pose ourselves as intellectual giants. But we should always be energetic in our devotional purpose. We are not to have any confidence in the two systems of karma and jnana, or accept the results derived by these two methods. We should be devotees. Aural reception should be sufficient for our purpose. We should hear from the lips of the adepts who are constantly busy in offering their services to the Absolute. They have the loving tendency for the love of the All-love.
The Absolute, the Infinity, is ever-ready to receive His servitors, and His servitors have no other engagement but to serve Him. Devotees do not think that they have any other course to be adopted. They need not have any other engagements. They are always engaged in pleasing their Master. There cannot be any difference of interest between the Master and His servitor, or when the Master is wanting one thing the servitor is supplying another thing. This cannot be called service. Whatever is wanted by the Master, that should be supplied by the servitor. We should always be ready to serve according to the whims and predilections of the Master. This is devotion. We should not offer anything according to our taste which may not have His approval. He is the Fountainhead of all-potency. He is the Predominating Agent and we are the predominated agents. We have no other duty but to attend to the wishes of the Master. Our duty should be to serve Him as spouse and not as husband. The Master should not be the spouse. Westerners are always busy to serve their wives. They are, more or less, strainas or naripujakas. They have a rule in their society that no one should have more than one wife. But the Supreme Autocrat should not be restricted in that way. Sri Ram Chandra has been restricted to only one wife, whereas Sri Krishna has got millions. We need not restrict Him. He is the Proprietor of everything and everything is within His range. We need not put Him under the clutch of restriction as if He is Nature's product and nature is not one of His products. We should always abide by the rules of civic discipline otherwise some restlessness or disturbance may arise in society. We are to remember such maximum as "Do to others what others should do unto you" in the transactions with our friends. Whereas the Absolute has got everything as Proprietor and all properties are meant for His service only and not for the service of any one else. Since we are dependants, we should be restricted in eve ry way, but we need not for this reason try to restrict the Master. We have got some independence, but that independence should not be indulged in such a way as to restrict the Master. We are allowed some definite things for our purpose, whereas He has the sway over all. So we must not think Him as one of His created beings. When the Absolute wants something, we are morally bound to offer our services to Him, to attend to His needs. If He thinks that He is the Husband, all should be His wives. The soul should attire her body according to the taste of her husband, she should apparel herself in such a way as to please her Master. We are not to think that Godhead should be a predominated agent to serve our purpose. We need not lord it over Him. We are not allowed to do so. We are incapable of doing so. Being infinitesimally small, we have not the power to have Him as dependent. We ought not to think that He should be our parent and serve us, we find our parents doing from the beginning of our lives. We should se rve and worship Bala Krishna, Child Krishna as His parents. Srutimapare smritimitare bharata manye bhajantu bhababheta aham iha nandam bande yasyalinde param-brahma. "I need not go through the Vedas. I need not read the dharma-shastras and Mahabharata for the amelioration of my troubles. Let persons who are too much afraid of worldly troubles read Vedas and so on. I am not at all afraid of all these. I do not think that the pessimistic trend of my mind should engage me in reading these books. These are lifeless transactions. I want a living thing. I see that Nanda, as father, has got the privilege of nurturing and fostering Child Krishna from the very beginning." So it is better for me that I should have Nanda as my preceptor instead of all these shastras. The Child Krishna is found to be crawling on the corridor of Nanda's house. I am also going to worship Him as His parent servitor. Therefore, the parent-servitor should be my preceptor. I should not ask Him to be my friend, but instead, I should be friend Him i. e., I should render my services to Him as a friend. I should also like to be termed as His confidential friend and not a reverential friend. Flatterers use to flatter their masters posing themselves as friends. I should not be His flattering friend. I should like to be His confidential friend. I won't hesitate to offer Him any food which I have already tasted before to see whether it is relishing or not. If I find the food to be nice, then only shall I place it before the Supreme Lord, whereas, our reverential friend would not allow such conduct which is quite contrary to ideas of the reverential worshippers of the Lord. Even Sri Ramanuja followed the rules of reverential worship. But Sri Krishna Chaitanya has told as that we should be His confidential friends. In a reverential mood it rather puts a sort of screen before us. Shanta rati is the neutral mood. The Absolute has the right of receiving the different services r endered by His servitors. "Ye yatha mam prapadyante tamstathaiva bhajamyaham." The Lord says that He is ever ready to receive the respective mood of services from His servitors.
Sri Krishna-Chaitanya, the Ocean of Mercy, is the Most Magnanimous of all givers of alms. He is the Giver of Love for Krishna. He is endowed with Eternal Unalloyed Name and Eternal Beauty. His Name is identical with the Possessor of the Name. He has manifested the complete endeavour for giving away the Unlimited Name as Sound described as Eternal, Pure, Full and Free to all animate entities in every part of the world at all time in different ways. To carry out His Command is certainly the only function of my soul, the utter futility of my endeavour for the attainment of the aptitude for His service notwithstanding. Therefore, I pray to be eligible for accepting my share of the fulness of the eternal diversity of the mood of Master and servant, Attractor and attracted. Object and offerer of worship; for endeavouring of my share in Him that facilitates my chance of being established in my own unalloyed position. I pray to be eternally established in such aptitude. I pray for all this.< /P>
The degree of eligibility for the service of Godhead varies in different persons. But such eligibility is attainable by all persons. The exhibited diversities would help every person to attain the aptitude for serving those manifestations in proportion to his degree of eligibility. May the only Proprietor, Who is no other than the Son of Nanda manifested at Vrindaban visible in this mundane world, bestow this eligibility. May Sri Chaitanya-deva, the Bestower of Love for Krishna, confer in them the corresponding eligibility. Sri Krishna Chaitanyadeva prerogated His Power in the heart of Sri Rupa, effulgent with the substantive reality, at the Dasasvamedha Ghat of Prayag. He injected the Power that arouses the cognitive aptitude by conferring the strength for getting rid of malice bom of the inert condition, into ferocious wild animals, while passing through dense forest of Jharikhanda on His way to Vrindaban. May the same Power be injected and eligibility c onferred on the faculty of vision of spectators who are liable to hold firmly the view that inert entities are identical with the cognitive reality, and thereby show His Blessings on my service of Sri Guru under the guidance of Sri Rupa.
Sri Krishna Chaitanyadeva quitted His Home and resided in Sri Purushottama in the Act of exhibiting the Pastime of giving up all mundane thought. It was certainly His purpose in taking up His residence at Sri Purushottama to cause all conditioned souls to realise in the same the considerations regarding the tasty quality of loving spiritual separation and the practicability of the attainment of the highest desideratum of mankind by such realization. The thought of the verse of Srimad Bhagavatam (10.82.49), 'ahus ca te nalina-nabha padaravindam........' represents the sum of rational judgment. ("Oh Lord, Whose navel is just like a lotus, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. May Your lotus feet, which are worshipped and meditated upon by great mystic yogis of high intellect, kindly appear in our hearts, although we are just ordinary folk engaged in household affairs." --spoken by the gop ies.) The realization of this should be the object of quest of all individual souls.