by Srila Bhakti Siddhanta Saraswati Thakura
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It is necessary to get rid of all hallucinations. But how to do so? The Sruti says that unless we submit to an expert we cannot get rid of our hallucinations. "My deluding power, surcharged with the triple mundane quality, is divine and unfathomable. He can get rid of this hallucination who submits to Me alone." As long as we are in the measuring temperament we would be deluded. These senses measure limited things. The Absolute is immeasurable. As long as we measure things to please ourselves we shall make enemies. If we think that we are Oversoul and nobody is friend or foe, we commit a blunder. We find that we have friends and foes. As we are realists we have to go by the facts which are otherwise. There is difference between one man and another. So we should not push the idealistic thought to make it prevail in that way. It would be a confusion of thought if we suppose ourselves to be identical with the Absolute. In that case we would reject devotion by the fallacy of vivarta which denies the reality of the phenomenal existence. Although the phenomena delude us we should inquire about immanence and transcendence and try to get inside. We must be careful about the foreign elements. We must not trouble about that treacherous soil. We must take lessons from the Guru (i.e. spiritual guide) who is an expert in ending with those things.
What is to be received after being extricated from this troublesome position? According to some Paradise, Bihista or Swarga would suffice, where we shall have everything. We want some recommend something for this purpose. But these recommendations are full of conflicting thoughts. In order to get rid of these changeable things and the risk of losing our acquisition we may set about guessing and try to arrive -at some form of conventional or so-called real truth by surmise, after the manner of the Greek philosophers. The Absolute has His position apart from all guess work drawn from the phenomena. The speculative truths are castles built on the mind. The mind and body are Upadhis or external casings. The real thing is different from either. We devise various methods in order to eliminate these external factors. Some think that we should be recipients of all pleasures. But all these pleasures are only for the time being. There is no incessant felicity anywhere. "On the exhaustion of the stock of acquired merits the denizen of Swarga reverts to the mortal world." When we exhaust our riches we find our poverty.
By merging with the Oversoul we become a non-entity. We seek after pleasure and not after pain. We don’t subscribe to Bishop Berkley and other idealists. As we really feel pain we require to sever our connection with painful things. If we think we shall get sufficient enjoyment in the next world we should adopt the method recommended by Sabara Swami, Jaimini and other professors of the cult of fruitive activity. We are to receive these things as the fruits of our actions. This is the cult of karma (fruitive activity). To be annihilated in the Absolute is the fruit of the activity of Jnana (abstract empiric knowledge).
The devotees have no such erroneous views. They say that if we are to go to the Absolute, we have to make our eternal senses functional and abstain from indulging in mundane sensuous activities. If the medium of empiric knowledge is analyzed, we find that such knowledge will spell trouble for us. We require to get rid of our gross and astral bodies. The astral body undergoes transmigration according to our desire, to some other frames that are subject to the processes of growth and decay. The soul is free from all this. He is incessantly blissful. Therefore, all foreign things should be eliminated. ‘Anartha nivritti’ is wanted - what is not wanted is to be driven out from our stock. If we always welcome trouble, the process of unwinding will not succeed. Our soul is to be set-free from external contamination. All perishable values require to be eliminated. Then we shall find that we have got devotion. We are devotees. The Transcendental Sound will be the agency.
Therefore, Sri Krishna Chaitanya has told us to place our reliance solely on the Name of Hari. In this Iron Age, when conflicting thoughts are puzzling us to the utmost, we must not accept the advice of a sufferer whose advice will never hold good for the eternal time. When the question of eternity is concerned, the soul should be hearing eternal sound, void of all wrong ideas and thoughts that will inflict miserable conditions. So we should be careful not to accept these things. Jesus commandment, "Do not take the name of God in vain," has been wrongly interpreted. We should not call upon God for supplying our needs, God should not be regarded as our servitor. But it is wrongly explained by pseudo teachers. The Transcendental Sound has got the potency of regulating our other senses, that we may not confound mundane sound with Transcendental Sound.
If we talk of things Transcendental, our present senses will fail to grasp them. Ordinary sounds have only a present-day need, not required after death. The name, as a Nature’s product, should not be confounded with the Name of Godhead Who is Indivisible Knowledge (Advaya-Jnana). All sounds are of help if they are meant to be identified with the Absolute and not with phenomenon. If we are recipients of sounds for our purpose, it will make us miss the Absolute Sound. The Absolute Sound is required to carry us to the region of the Absolute. There is no other agency. Our eyes are defective and make us see only the mirage by way of apparent sight.. Any departure from the method will prevent us from catching the spirit of the transcendental communication. If Jehovah is taken for Moloch, we miss the actual entity. So we should be sure about the Transcendental Sound. We must not accept the one for the other, Moloch for Jehovah.
We practice cruelty against the All-Love by sacrificing our own-self. Dharma, Artha and Kama should never be recognized as our final goal. We may have these for a time, or may lose them, or hanker for something else. "On the depletion of our stock of merits by enjoyment, we revert to this mundane world from Paradise." In the case of our subscribing to the theory, "I am the Brahman," proposed by the impersonalists, we are liable to lose our entity that has got a manifestive face. Why would it be sacrificed at the altar of impersonalism? When we call a doctor, if he prescribes a big dose of arsenic to rid us of the present trouble, it would be an act of treachery on his part, as we did not call him for any such purpose. Remedy for our troubles can only be had by devotion and not by knowledge. In this phenomenal world, on its three planes, we would not be able to surmount all manner of ignorance by our own efforts. We would get the desired result, if we did not make any empiric effort nor receive any empiric help which will sometimes prove efficacious without permanent effect.
Devotional aptitude will lead us to the chanting of the Transcendental Sound if we get actual Transcendental Sound with all potencies. We often get the wrong thing. Do not chant the Name for elevation or salvation, by which you will entangle yourself instead of attaining to the service of the Absolute. If you are minded to meddle with mundane things, you will not surely welcome the Transcendental Sound and will miss the opportunity. An expert knows that there is no other means for attaining the service of the Absolute but the guided aural activity for catching the Transcendental Sound. It is only from such a person that we can have the true interpretation of the Veda. A true professor, who is familiar with the manifestive, eternal nature of the Absolute, and not an empiricist, may alone give us the Transcendental Sound Who may seem to be like the mundane sound. Persons who cannot determine the nature of the self, run after divergent ideas. The Ekantins have the privilege of getting to the Absolute. Others cannot cross the mundane conditions. The Transcendental Sound offers the only method by which we are unable to get over our limitations.
The Veda is identical with knowledge of the Divinity. The Veda is eternal. To the saints the knowledge of Godhead appears in its true form which is spiritual and without beginning or end. But the Veda also appears in a symbolical form to the apprehension of worldly people. It does so in the exoteric form. This exoteric form is subject to see in growth and disappearance. In this manner the Veda disappears from the view of the people of this world at the appointed periods. Then we have what is called in the Scriptures the great Deluge. From the bottom of the deep water of this periodical Deluge the Supreme Lord in the ferm of the Holy Boar lifts the Scriptures. So the Scriptures even in their exoteric form are prevented from being lost to the world. The Holy Boar is one of the eternal plenary Forms of the Divinity It must not be supposed that His Function of rescuing the Veda from the Flood is an event that belongs to the category of the events of this world. This event in its spiritual or esoteric form, is eternal. Therefore, it is possible for a person by the mercy of the Supreme Lord to be able to obtain the sight of the real Form of Sri Bhagavan at all time. The Archa of Sri Bhagavan presents only His exoteric view to those unfortunate persons who are constitutionally averse to the pure service of Godhead.
But the testimony of all the Godless people of this world can neither prove nor disprove the existence or appearance of the Holy spiritual Form of Sri Bhagavan. In this case we are necessarily placed at the mercy of the pure devotees of Godhead. They alone are privileged to have the sight of the Arch Avatara as He really is. No knowledge of the divinity is possible unless it is made available by the causeless mercy of Sri Vigraha.
Those who are sincerely inclined to serve the Truth realize in every act of service the enlightening and protecting functions of the Divinity. A devotee of Godhead has no ambition of conquering the enemies of the Truth by his own unaided power. He knows very well that all power really belongs to the Supreme Lord. Unless this humility is realized there can be no real service of Godhead. Atheists refuse to accept the mercy of the Supreme Lord and His devotees. They do not want really to serve anybody or anything. It is their ambition to become possessors of all power by their own right. Such ambition is due to utter ignorance of their own real nature They are infinitesimally small in comparison with Godhead. It is not for everything to serve such a small thing. There are many small things both in this world and in the realm of the Absolute. These small things may either try to Lord it over one another, to co-operate with one another in lording it over themselves or they may serve things that are greater than themselves. In this world the small things pursue the first two methods. This is ego-worship. It is a very mean thing because the ego is so small. These ego-worshippers are punished by being endowed with an abnormal vision which is incapable of perceiving any thing which is really greater than themselves;
Sri Krishna is Swayamrupa or the Absolute personal Form. Godhead has an infinity of personal and Impersonal Forms. His Own Form is Personal. The personal Form of Sri Krishna is the embodied concentrated essence of the principles of Absolute Existence, Cognition and Bliss. The Form in Godhead is not an adjunct. The Form is Godhead Himself. The Impersonal Form is an attribute of the personal and is not the substantive Entity. The Impersonal Form is of the nature of the Halo of the person of the Divinity. Those, who do not admit the form of Godhead as being Godhead Himself or who suppose His Form to be only a passing manifestation of His Essence, are pashandas i. e., atheists and fit to be punished by the god of death. In other words one who denies the Form of the Absolute commits the gravest of all offences against Godhead. The offender is punished by being incarcerated in the twin material bodies viz., the gross physical form and the subtle material body which he is deluded into supposing to be his own body. This is in accordance with the dictum of the Scriptures that an offence against Godhead recoils on the offender. The adventitious material bodies, in which the offending souls are incarcerated, effectively obliterate all consciousness of his own real spiritual form as well as that of the Divine Form Who can be served only by the reciprocal spiritual form of His worship.
Godhead is Form. He is not formless. The formless is a view of the Effulgence radiated by the Form. This Effulgence acts as a blinding zone of pure blissful light encircling the form. This radiated Divine Effulgence has the quality of obscuring the vision of spiritual form of the individual soul bound on the quest of Absolute. Arrived in this zone of light the seeker is apt to receive the overpowering impression that he has no individual form of his own and that he is one with the vast undifferentiated Effulgence. He is so fully satisfied on making this discovery that he has no mind to question the legitimacy of his overwhelming satisfaction.
True, the light emitted by the Divine drives away all worldly ignorance and misery and draws the purified soul unto itself. It is as if a great light draws to itself one of its own rays gone astray. What happens to the individual ray after it is merged in the great light, is left undescribed. No vocabulary, it is urged, can carry us into the mystic depths of existence inside the great light. This is the semitic psychology represented by the idea of the undefinable personality of Godhead.
Persons under the influence of such mentality are apt to be disinclined to accept any concrete description of the form and doings of Godhead. They prefer to make their obeisances to the zone of light and do not consider it their duty to be over-curious or to peep into its hidden secrets. But the realm of light, according to both the Koran and the Bible, is inhabited by an infinite host of angels with bodies of light who eternally serve Godhead and have an uninterrupted view of Him in His Divine Realm. But beyond this admission no clue is supplied to the details of the actual Divine Form or to describe or represent Him or His angels to mortal ear or mortal eyes is condemned as an idolatrous activity. It is also considered an offence to describe the Form and Activities of Godhead even analogously in terms of mortal experience.
This caution is salutory only within its proper limits. If it is tantamount to end denial of the Divine Form or to the assertion that Godhead is formless it strikes at the very root of all real spiritual activity. The worship practiced by avowed or covert impersonalists and abstractionists is in principle indistinguishable from opposition to worship itself under a hypothetical concern for the preservation of its purity. The fury against idolatry often masks this sentiment of inveterate hostility to the very principle of worship.
An offence that is attempted against Godhead recoils on the offender with ten-fold severity. If Godhead is denied His Form the offender is punished by addiction to the gross conception that the physical body and mind are his own real form and this conception leads its victim to the vicious round of his worldly activities. Every item of such worldly activity is the punishment for the denial of the corresponding activity to the Lord. This is verily the hypocrites ‘Hell’. The prayers of impersonalists offend the Lord more than the denunciations of His avowed enemies.
It should be our only object to act up to the real nature of our own true selves and not to adopt the concerns of the non-self as our own. Self-realization is the concomitant of our realization of the true Nature of Godhead. The one is necessarily connected with the other. If we are disposed to stop short of the full realization of the nature of our own selves we are also denied the sight of Godhead as He really is. Or the point may be better put in the other way. Godhead is to be fully served. Any service short of the real function lands us on the plane of the unreality. The speculations regarding the Nature of the Absolute, of persons who do not serve Him with all their faculties, are no true conceptions of the Divinity as He really is. On the contrary they only represent His deluding faces. These deluding faces must not be confused with the infinity of His Real faces. These two spheres lie completely apart from one another. We have no business with the impersonalists and idealists who deny the necessity of tangible worship, any more than with the grosser sect of idolators who worship the objects of this world to gratify the cravings of their sensuous natures.
But it is our business to seek to find the Divine Form. There is no other worthy function for the faculty of our vision. It is true that the Divine Form is not open to the view of our mortal eyes. The activity of our fleshy eyes, is, however, the perverted form of the corresponding wholesome activity of our spiritual eyes. It will not do to refuse to see at all. Nor will it imagine that what we see with our fleshy eyes or by our subtle mental eyes is Godhead. If we adopt either worldly realism or worldly idealism as our goal we would be equally liable to the charge of being opposed to the real service of the Divinity. It is necessary to find the real, positive function of the soul. The soul is categorically different from either. The function of the soul can, therefore, be no function of the body and mind.
In this world the function of the mind is superior to but not independent of that of the body in certain respects of scope and quality. But they are essentially one as well as complementary. The one is the subtler continuation of the other. The mental form is nevertheless, comparatively speaking, freer from gross unwholesomeness that is palpable in the bodily function. This grossness of the more tangible entity is reversed in the Absolute. Divine form is superior to any real spiritual conception.
Sri Krishna possesses the fullest initiative. He comes to us across all the barriers of the cosmic arrangements. He is Autocrat. No rules, not even the principles of moral living which we value so much for widening the scope of our worldly activities, can enable our tiny souls to be elevated to His plane. If we put our faith in any rules that are necessary for the freer working of our bodies and minds, for obtaining the sight of Krishna we would be debarred from His sight by those very reservations. It is necessary to seek for the sight of Krishna. That should be our first and only endeavor. We can have no real function for our souls till we are face to face with the Divinity.
Sri Krishna shows Himself to those who prefer His Service to any other occupation. The Divine Form worshipped by the theists is not any concoction of the human brain. The worship of the Divine Form by the resources of our bodily and mental organs, those organs are compelled to perform worldly activities that lead to ignorance and misery by depriving us of the sight of the Divinity, all inclination for His service and the consciousness of our real selves.
We should be seeking for the genuine messenger of Transcendental Knowledge. He will come when we are deserving. Seeking after the genuine source is our first need. We require to find out from where to get Transcendental Knowledge. Otherwise we shall be whirling away our time and be perturbed by different advice. It is when we seek the company of persons who have made real progress on the path of pure devotion that our prayer will be attended to and He will send somebody to act on His behalf to tell us about Him.
We are to surrender all knowledge which is not adequate. Unless we do so we will have no chance of meeting the genuine person. We have to undo all that we have, otherwise we cannot expect to meet the genuine messenger. We must have ardent desire to seek the messenger of the Absolute Knowledge. When we are given something we delete some other thing which is found meager and faulty.
We are to seek Absolute Truth from Absolute Godhead, the Fountain-Head of all Knowledge. Our present receiving instruments intercept and are for this defective aptitude not fit to enable us to grasp the full idea. The language of this world also obstructs the process. To offer the listening ear is alone necessary.
We should not be in a contradicting mood. If we contradict we won’t get satisfaction when we are to seek the Absolute Knowledge in our present crisis, to cripple all wrong knowledge. When our prayer is acceded to we shall have access to the congregation of Sadhus, His agents and be enabled to pick up things of which we have no knowledge. We should pray for, not local truth but bona fide Truth. Offering of sincere prayer for this end is the first necessity.
The Absolute Truth has a Form. Material forms are now overpowering us. We should seek the Absolute Truth. He is not a molecular mass, not sulfuric acid, not a Nature’s product. We should be careful not to misunderstand.
The Absolute Truth is to come, to be visible, to us. Then only we can secure the Absolute Knowledge Who is quite different from any knowledge of this world. That Eternal Knowledge cannot be had here. We cannot also receive Perfect Knowledge, empiricism should impress this on us.
No knowledge from empiricist, i. e., no knowledge drawn from the senses, will help us to gain the Absolute Knowledge which is not at all shaky but is Knowledge Personified through utterance of the bona fide messenger of the Absolute. It is perfectly useless to approach the empiricists for the true knowledge. They will enrich their disciples with mundane thought. If we do not pray for the Absolute Knowledge we shall be liable to fall into their clutches.
We, the true seekers require that a true messenger should come to us who will have no hankering for any temporary thing. As the Absolute Knowledge is ever-existing it must not be supposed to be the category of other knowledge. Our hearty prayer to the Divine Absolute who, is not inanimate should be to the above effect. He can grasp, and understand our position well. He will then send His bona fide messenger who will speak all about Him. If we pray for the genuine agent He will send him with language and every equipment which will admit us to the Transcendental Region.
Our present environment is cubical. We cannot cross the cubical expansion. We know nothing about the fourth and higher dimensions. We do not know how we can cross over these difficulties. Unless a man talks in our language about that region and gives us access there through the Transcendental Sound we cannot understand. That Sound has a different character from the mundane sound. That Sound does not require to be supported by the other senses. The Transcendental Word will serve every purpose. It will require no other test.
The distinctive face of the Transcendental Sound consists in this: that we will have no necessity of exercising other sensuous activities, e. g., for ascertaining pleasantness of touch or temperature, etc.- We would have no occasion to test when the sound is no part of the mundane vocabulary. In ease of mundane vocabulary we find it necessary to test its correctness by four other senses and by previous experience. The Transcendental Sound will not require any such corroboration. It clears all dirts, sweeps away everything detrimental to progress through the lips of the messenger of Godhead. The agent of the Absolute is fully established in the Transcendental Region though he descends here as a messenger submitting the Transcendental Sound to our listening ears. When we are really in need Godhead will be merciful to send such a one according to our eligibility.
There are hundreds of processes by which Godhead can send His messengers and not in the shapes of human beings only. We must not be apathetic. All acquisitions of previous births and of this life will not give any real impression of the Truth but will give only wrong things. So we should be careful to seek only for the Absolute Knowledge. The Absolute Knowledge will be kind enough if we are bona fide seekers. Only then will He accede. He will then come to us through such symbols and signs as will enable us to shake off our connection with this world and come into contact with Him in the form of the Transcendental Sound.
In the Transcendental Sound there is no dividing difference between sound, color, etc. Unless He grants our prayer we cannot make any progress whatsoever by the help of our divided sense-experience. We would pray to meet the Guru who can transmit the Transcendental Sound. We will then be relieved of our temporal understandings. Eternal non-shaky understandings are required. If we have no such desire we shall be simply waiting for the next life. Outside things of this world will then tempt us. They presume we shall be attracted by their figures promising to supply us with something positive. But they will part from us after showing only their deceptive inclination to be serviceable.
If we have the help of the Transcendental Sound we shall have strength to make progress through company of persons who have no other inclination but to heave us to that region. We should meet such persons who should not be predominated over by the earthly aspects. The outside appearance will only lead us to wrong things. Many yogis etc. have gone astray in this way. We should see whether the person on whom we depend has firm inclination for the Absolute, whether he would never be deceiving us in the matter of securing us access to, not the region of three dimensions, but the Realm of the Absolute.
We should be sending our prayer to the Fountain Head. We should show our aptitude for serving the Absolute. When we are true, when there is no hypocrisy, we shall then have the sight of the messengers of the Absolute, not in the shape of a human being only, who have no other aptitude but to heave us up. This can be had only through prayer to the Absolute. The prayer should be to this effect: ‘I know not what You are, what sort of color, etc. You have, I pray to know how I am to approach You.’ - He willl then send things here which will show us His Perfect Form by rejecting all sorts of deluding features.
There will be arrangement by the Supreme Lord for enlightening the bona fide inquirer. We shall be relieved of all our impressions received by mundane exertions by something positive from the other region. It will produce in us apathy for picking up knowledge by such exertions. Exertions through the medium of the senses will lead to a wrong direction.
Let us leave off the challenging temper, offer our lending ear and hear what the messenger says. We will clear up doubts by interrogatories. The messenger need not be targeted as our flatterer. He will be speaking in the most insolent way. He will undeceive us by bitter words. If we have any hankering for the Truth we should submit to listen. The first duty of the messenger of the Absolute is to cut off our wrong impressions, to change our taste. It is an unpalatable duty. But we shall make progress by his regulation. You should be prepared for bitter words for the undoing of whatever you have learnt. "You should only hear Me and I take all responsibility." The Gita gives us this assurance,
It is this kind of temperament that alone would lead us to all that we desire. If we simply go on puzzling over the thoughts of all the speculative philosophers, etc, we shall only be misled. If we prove to be peaceful and avail of the chance of lending our ear to the Transcendental Sound, we would make progress towards the Absolute and be relieved of all impediments. Hearing of Transcendental Sounds and descriptions is the medium that should be taken recourse to. This alone is wanted.
Visualizing enterprises are not required. That is our present habit. But we need not be puzzling with that. We should only pay sufficient attention to the Transcendental Sound. We shall only put questions to be met by the messenger who is well up with all information. He is a practical guide. One who has got the transcendental treasure can give us something to meet the expenses of our journey to that region. Otherwise we shall be cooped up and our days will pass for nothing.
The theistic side of our disposition should be cultivated with all patience. We should have the determination to hear patiently what graciously comes to us from that quarter. The true spirit or God-loving spirit is necessary when we want to single out the genuine messenger. We should then be charmed to find that every wish is fully satisfied and that we are no longer dissuaded by any preventing temptations. Firm affinity for serving the Absolute is the one essential criterion for being successful - the first thing to pray for.
The next thing is to abide by His providence and wait for His messenger who has every inclination to serve Him, to devote everything he has for the Absolute and has no wrong aptitude to deceive. Every Elevationist is a deceiver. Every Salvationist is also a deceiver as the selfish motive of neither would trace the True Transcendental Object. If one has any selfish motive he will be summarily dismissed as he has no desire to hear but only to look after his present temporary interests. But the seeming present interests are really doing him harm. If he surrenders them to Him He will do everything to shake off his lure of all temporary interests.
Most people are attending to the senses. They are thereby misguided in selecting the messenger of the Absolute. Elevationists are troubled by men who deprive by enriching them by the present comforts of his senses. All Paradise seekers belong to the category of fruitive workers who propose to get pleasure through the senses which they hope to retain in the next life in order to gain pleasure there. The soul should be intelligent enough not to have such wrong desire. Our longest lien in heaven will end when the destructive energy will act and we shall be thrown off. On this plane the destructive energy has greater potency than the building energy. Such temporary’ enjoying mood should cease in a truly intelligent being. We should not be indulging in such mood. The temporary situation in heaven comes to an end automatically when all resource of good qualities of the enjoyer is exhausted. Such a person after such repeated disillusionment begets the desire to follow the wrong process of seeking after salvation with the object of merging his individual soul with the Oversoul. By much process we lose ourselves.
Our need is that we should be ever exercising all our efforts for the attainment of bliss. This need we are also feeling at present. But the pseudo salvationists advise that we should commit suicide to be relieved of every thing. But this sort of salvation has very little lien to disturb my thought. Such sort of advice of salvation should be non co-operated. What kind of freedom will it be if their is no location for me? This is altogether wrong. I require eternal understanding, existence and bliss for my own individual self. This can only be had by coming in contact with the Transcendental Object Who is never subject to change in space and time.
Through devotion i. e., by serving the Absolute Person, we can have what we need. The Absolute is not to be identified with any Nature’s product. He cannot be enjoyed, but on the contrary, He is the Sole Enjoyer. We feel pain and pleasure; we welcome all sorts of bliss; we discard all pain. So we are agents for receiving uninterrupted bliss. We require help from other things, e.g., such external helps as food to be consumed, air for breathing, etc. This experience has given us to understand that we always require help which is not to be supplied by us but by some other things. We require such help at every step.
If such help is coming from transitory things to one who cannot retain his position for eternal time, such help will be quite inappropriate and inadequate. It will be useless for our purpose. Only if we are helped by the Absolute we may get our true remedy. If we understand this we would know that the path of devotion to the Absolute is the only path of our true salvation and true elevation.
The securing of pseudo-elevation and pseudo-salvation available by our own initiative can not be described as the royal road. That help can only come from Him. If we serve Him, co-operate with Him, if all our pacts are restricted to Him, He will certainly have mercy and guide us. In the Gita, the Divine Personal Godhead gives us this assurance, "Surrender everything you consider you have, and with a pure soul come to Me, leaving your mortal coils and your mentality. Because you have denied this, you are misled and I will give you everything that will convince you that the path of seeking everything from the All-powerful is the only proper one and this will give you everything, and all other paths will take you away from your object."