The Vedanta: It's Morphology and Ontology

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color:black;font-weight:bold">The Vedanta:

It's Morphology and Ontology

Helvetica;color:black">by

Helvetica;color:black">Srila

Bhaktisiddhanta Saraswati Thakura

Helvetica;color:black">Dear Friends,

Helvetica;color:black">I stand before you as a teller. I am going to tell you

now a few words more on the Vedanta and especially its ontological aspect,

morphology being a former changeable part of the same. My telling craves a

reciprocity of your listening to my sound through your

aural reception. Sound is the main substratum of the Vedanta which deals with a

subject unapproachable by our present crippled imperfect senses. The ear cannot

work as a receptacle unless we are willing to admit a sound and this admittance

depends on our taste and previous experience. This prior experience invites

affairs within the Phenomenal range, but the Vedantic sounds have a different aim. So our reciprocal

situation will crown our efforts with success.

Helvetica;color:black">Many of our friends pose themselves as knowers when they

have a true taste for knowledge. To

acquire such knowledge they utilize their senses to associate with the

conception of objects and their components. These knowers

claim a subjective position to consider the synthetic as well as analytic

values of their determination. The objects before them are known as phenomena,

which serve to engage their attention to scrutinizing the knowledge of the

causes and the laws of all phenomena by their empiric and intuitive reasonings.

This is, in other words, philosophizing

the object by mental speculation.

Helvetica;color:black">When the knowledge of a being is restricted to

phenomena, it passes by the name of natural philosophy, but the psychological

dealing of sentiments discloses a branch of knowledge known as mental

philosophy. All the philosophical speculations in connection with our sensuous

perception are no bar to our wrangling over them. The outward representations

in all cases, if reasoned, need not exactly identify themselves with the true

objective stand. As for instance, our impression of a star is much more

augmented when we are conversant with the coaching of an adept of astronomy or

when scientific methods predominate over our erroneous convictions. The

deceptive outward manifestations are not necessarily to be accepted when such

delusions are detected by our true activity. The seeming reasons often carry us

to a wrong direction and we are not favored with the Truth and seeming truths

are found to be efficacious in particular circumstances with a susceptibility

of transformation. So ontology of un changeable

formation need not be neglected for alternative changing features.

Helvetica;color:black">The methods of thinking of different people of different

countries are not the same. So we cannot expect identical results in

philosophy. Happiness and virtue have been selected as the essence of

philosophic speculation by both the Hellenic and Hebraic Schools, whereas in

Helvetica;color:black">China

Helvetica;color:black"> they were meant for the preservation of a loyal society

and local constitutional Government. The mystic philosophy of the mediaeval

Helvetica;color:black">Europe

color:black"> in its different varieties has invited apathetic reflection in

the judgment of considerate persons. The animistic conception

of

Helvetica;color:black">Persia

9.0pt;font-family:Helvetica;color:black"> as well as impersonal idea have

Helvetica;color:black"> brought out criticisms from the Indian philosophers.

The savage conception of philosophy as well had found no favor with the critical

and ethical arguments.

Helvetica;color:black">For a long time Indian Philosophy had been mentioned in

six different phases bearing dissimilar methods of exposition and in the

unrolling evolutionary process we have had a few dozen of philosophic views

coming to us for our speculative considerations. Mind has been noticed as the

functional agent of agreeing or disagreeing with a standard position within the

scope of its finitudinal range. It is termed

conscience or buddhi

when it is fixed. The egotistic function of mind in respect of mundane objects

is called ahankar

or worker's activity of lording it over a partial phenomenal aspect. The jiva or soul

is different from phenomenal denomination, but the fettered condition of an

individual soul has association with the material world.

Helvetica;color:black">The five old schools of philosophy of

Helvetica;color:black">India

Helvetica;color:black"> do not vouchsafe to bear the same character with the

Vedanta philosophy. Some super-sensuous methods are marked by the comparative

studies, though in the beginning such warnings need not be offered to the

students of the Vedanta. The science of the Vedanta philosophy has also dealt

with the aspects of formation concerning the constant changes of form resulting

from an unfolded development and permanent unalterable elements in

ever-altering forms.

Helvetica;color:black">The Vedanta deals with a theme beyond the finite views

of phenomena. The subjects dealt with in that particular philosophy is not

confined to any part of the material space, any definite span of time or any

object of sensuous perception made up of any substance of this Universe. The

activities of a being are measured in time, the playground of a being either

linear, superficial or cubical is accommodated in

space and the limited subjectivity or fleshly tabernacular

entity is confined to phenomenon. The Vedantic scheme

is quite different from such limited structural monuments though some people

attempted to bring Vedanta within the prison bars of their senses.

Helvetica;color:black">Though Vedanta deals with ordinary language quite

dovetailing the views of ordinary intelligentsia to gradually heave them up to

the super-sensuous regions where senses cannot work by their present implements

or cannot help them by the words of their credulous friends, still the

transcendental topics are imparted slowly through the linguistic and

rationalistic attainments to differentiate the plane of transcendence and the

undesirable transformable plane of enjoyments. As it is helping the journey of

understanding we need not stick to a stagnant view in order to gratify our

senses at the cost of rationality and harmonious language exactly fitting our

whims. So the method of studying this particular philosophy should never be

confined to the same process of confusing the transcendence with our present

plane of thought.

Helvetica;color:black">When the Absolute becomes the goal of a sentient being, such

sentientism has got a character other than the nature

of phenomenal restrictions. But when it tends to limit activities to finite

things of phenomena, we find a temper of lording it over the finite things

which have got mundane relativity among them. All activities of a spirit

towards the direction of transcendental Absolute are to come under devotion or bhakti

whereas gratification of senses leads to an activity known as karma of the

actor. The Absolute has an

unalterable complete situation void of all sexological

divisions as well as of three positions of the observer, observation and the

observed, it becomes the function of the gnostic

or jnanins. Factor of time cannot have any supremacy

over the Absolute.

Helvetica;color:black">Unlike phenomena where everything is liable to

transformation during the course of time, the Absolute does not undergo any

change, whereas the opposite element has a shaky position. The absolute cannot

be enjoyed by sensuous exploitations to bring any profit to mind and body. All

the profits accrued by offering our services to the Absolute are never meant

for our temporary happiness depriving others of the benefit. The theme of the

Vedanta actually deprives the human frame and subtle body, of the Bliss, which

are wrongly incorporated with the unalloyed absolute infinitesimals. By the

word absolute infinitesimal I mean the individuation of the identical quality

and not the quantity. The stuff of the Absolute is not liable to any change. No

factor of time would have any cogent potency to mutilate it. No space is

reserved for it like material entities. The Absolute when analyzed will go to

show a division between the parts and the whole. The character of the Absolute

will differ from non-abso lute as estimated by the

properties of perfection and imperfection. The undesirable experience of

regions of imperfection and inadequacies need not be carried over to the

eternal aspects of origin, nature and ontological essence of the Vedanta.

Helvetica;color:black">The knowledge of the Vedantic

field need not be restricted to the mere elementary formula excluding the Smarta

elucidation and to treatises of such workers as have deviated from the strict

path of Sruti. The untenable sectional views need not

be included under the category of the Vedanta. The different inculcations

offered by the explanations of the creative actors and destructive exploiters

should not be confused with the

italic">Satvata Puranas and Pancharatras.

Helvetica;color:black">Besides the Smarta development of the Vedanta

we have got to deal with the various treatises written by the Vedanta scholars

to enlighten us on the very points in our practical life. So we find that the

Vedanta includes fourfold aspects which pass by the

names of (1) Sruti Prasthan, (2) Nyaya Prasthan, (3) Smriti Prasthan, and

(4) Prakarana Prasthan. The

first two series are accepted by impersonalists, with

a very few quotations from books known as Smriti

italic"> whereas they do not admit the whole arena of Smriti for

their Vedantic advancement.

Helvetica;color:black">The Upanishads are Scriptures accepted as the Vedas or Srutis. They

are not only the Vedas but considered as the acme of the Vedic literature. The

rational version of the Upanishads

are philosophical in comparison with the adorative

songs of Samhitas

towards a pantheon of Vedic gods. Though the various Upanisadic mantras have apparently

conflicting features, they are reconciled by the aphorisms of Sri Vyas in his Uttar-mimansa

philosophy under different systematic logical categories known as Nyayas or Adhikaranas.

Each theme of an Adhikaran has been fully dealt with by Panchanga or

five-fold positions of logical system to meet all opposing controversies. The

aphorisms have met with all polemical views of different philosophical systems

which prove to go against the truth of the Srutis, and again the aphorisms are

supported by the Upanishad Mantras

followed by Smritis

and reasons offered in favor of the cita tory passages termed as Bhashyas and their commentaries by

erudite savants.

Helvetica;color:black">The leaders of interpretations have given us first hand

information regarding the classified subjects, Nyayas or Adhikaranas briefly

treated in the Sutras. Among these interpreters we find

contending views of wranglers in offering their explanations. Some of them

differed with others in grouping together the Mantras

under the same heading of a particular subject, and sometimes their views were

found palpably varying with one another due to designed observations. They are

liable to contract four-fold defects of misconception, inebriation, organic

shortcomings and inclination for deception which do not permit them to have

correct views. To illustrate this I give here a short discourse of the leaders

of the different interpretations.

Helvetica;color:black">The early Bodhayana school, Tanka, Dravida,

Bharuchi, Audolomy, Yamunacharya and others have left for Ramanuja

their opinions which are thoroughly different from the observations of Acharya Sri Shankar. For a

comparative study we should survey the views entertained by the different

leaders who have written their

italic">Bhasyas of the aphorisms prompting separate systems.

9.0pt;font-family:Helvetica;color:black">Shankar

Helvetica;color:black"> and Shrikantha are more or

less analogous to each other, though Shrikantha has

admitted the personality of Brahma in Shiva for some time, apart from

henotheistic views, unlike Ramanuja whose conception

of the Personality of Brahma in Vishnu-nomenclature is not a transitory element

to be dissolved in indistinctive phase of Brahma. The Srikantha

cult merged in the system of Shankar together with

his follower Appyaya Dikshit

whose conversion to Shakara’s view has destroyed

more or less his former writings of Shivarka Mandipika and Nyaya Rakshamani. According to Shankara

his adoption of the illusory theory of Maya has explained the unreal positions

of Jiva or individual soul and material world,

whereas the theory of devotion or Bhakti has been accepted by theists as the

sole medium of reaching the eternal destination. Shankara's

targetted salvation—Nirvana, can be had through

inflated unalloyed knowledge of an individual, free from the reference of

eternal existence and beatitude, by annihilating himself to the non-perspective

situation of Brahma where he should have no retention of individuality of his

unalloyed entity save and except assumption of a halu-cinative

universality dispelling all empiric ignorance and bitter experience of

defective designative finiteness. This would give him a theoretic relief of his

existence.

9.0pt;font-family:Helvetica;color:black">Madhva’s

Helvetica;color:black"> eternal associative duality always maintains eternal

devotional aptitude which is the common basis of all the four inculcators of

Positive Truth. Maya or delusive energy is to be abandoned or overpowered by

devotion which will give eternal relief to conditioned individual soul or

spirit. Individual spirit is never to indulge itself in the imaginary inflation

for becoming the universal non-designative Spirit. Individuals are eternally

atomic isolated numberless entities. They have eternal cognitional, volitional

and emotional attributions in them. They are prone to be forgetful of the

direction of service towards the Absolute, and such inattention has made them

non-diligent towards their Eternal Master, the Fountainhead. In salvation they

are never to lose their eternal special individuality and this temporary

captive individuation in the present sheath should never be considered as

permanently neglecting the eternal ontological transcendental form. The

individual souls and ma tter are not temporary

production, but they are emanated from Brahma and both of them are reciprocate

to each other. The Personal Body of Brahma known as Vishnu is the very center

of all energies and attributes, be they temporary or

eternal. He is All-potent and His Service is the eternal function of the

individual spirits. The worldly pretensions of Maya are traced in the unusual

desire of elevationists and salvationists.

The devotees have got no such pretensions like the fictitious believers of

enjoyment or the salvationists like the Vedanta

interpreter Shankar. Madhva's

interpretation of the Efficient Cause is not challenged by his opponents, but

his conception of material cause of the world has been misunderstood by the

Mayavadins to be different from the unique situation

of Brahma. The phase of the material cause is not isolated from Brahma but the

yieldings of the material cause should in no case be

confused as identical with Brahma. The material cause has produced this

phenomenon to befool co nditioned Jivas

or individual captive spirits, who have by their indolent mood behaved as

enjoyers but the real cause should be traced to have emanated from Him through

one of His conflicting potencies for that purpose which is misunderstood by a

hasty idealistic conception for outward reading. A true insight would surely

convince a student of the Vedanta endowed with a true theistic mood that the

unique existence of Brahma has brought forth simultaneously the phenomena of

sentients and insentients.

Helvetica;color:black">The ontological view will surely tell us that Eternal

Brahma is the all-Pervading Supreme Cause of all manifestive

eternal and transforming domains. All the Vedantic

literatures viz. Sruti, Nyaya, Smriti and Prakarana tend to delineate the

Personality of the Unique Owner of all Eternal manifestations and their

opposites and the conception of His Personality need not be morphologised

by worldly temporal transforming attributes and at the same time He should not

be denied His Spiritual Form, Attributions and spiritual eternal innumerable

transcendental Qualities and unending and unrestricted Pastimes. Owing to His

super-sensuous situation, frivolous attempts should not be directed against Him

by our anti-theistic exploitations. He Should be

approached through Sruti

or pure aural reception of transcendental Sounds which should not be confused

with mundane sounds which are temporary and meant for the gratifications of our

senses. The mundane sounds are to submit to our inspectorial staff of senses

whereas cogent transendental sounds are enriched with

super-delegated powers of Divinity to regulate the previous conviction of an

enjoying captivated object who poses himself as a subject to lord it over the

phenomena. The mind and all other wrong activities of senses are to be

regulated by means of devotional temperament to proceed to the Region of

eternal transcendental Beatitude. The approaching activity, along the path of

devotion will empower all individual captivated entities to throw off the

thraldom of this enjoying region.

Helvetica;color:black">Over this, we can trace as well the development of the

Vedantic aspects in the history and in many ritualistic

works, known as Satvata Pancharatra,

all of which went to show an advanced thought of the practical Vedanta.

Moreover the commentators on the

italic">Puranas and the Pancharatas also give us facility

to drink deep into the conception of the Transcendental Truth which will form

an enterprise of the Vedantic extension. Some of the Prakarana

books have significance of tending towards the impersonal goal. The analytical

development has given us a long list of arguments refuting pure impersonalists

where we find a foliage

of 'Rasa' apart from its indolent

aspects. This is no doubt a valuable addition to the Vedanta library. Vigilant

writers will come up in the field of the Vedanta in its dualistic phase,

vehemently protesting the pent up ideas of indolent pantheists by their

synthetic propaganda towards the Absolute. This process may appear to us as an

inductive process leading to pantheistic vision in the long run shaping

convergently to one point. Many schools of philosophy in

their progress tend to convert themselves to one thought where specification is

utterly denied ; in other words, they speak of many

things which will be proselytized to one thing viz.

indistinctive monism.

Helvetica;color:black">Some of the adventurers have been found to transform the

substratum itself or proselytize their mundane exploitive journey to the theory

of misconception. The analytic process meets the synthetic aspirant at a point

and we find a combined attempt of their development in literatures which are

also included later on in the

9.0pt;font-family:Helvetica;color:black">Vedantic

Helvetica;color:black"> School

Helvetica;color:black">. Dvaita-dvaita

scholars of the Bhaskara and the Nimbarka

schools have given us such views. The empiric starting from a perishable plane

aiming at the indestructible direction could bring for us a cumulative view of

the terminus. The system of the Vedanta philosophy should always look forward

to approach the Absolute and not to any non-absolute search. The mundane

morphological march need not be considered identical with the transcendental

morphology which cannot in any case show its transiency

and altering phases.

Helvetica;color:black">The origin of the Vedanta is innate in knowledge and

inseparable from the same, though its practical phases may insist on tracing

the cause where it submits to inspection. Nature seems to undergo a

transformation, but a vigilant eye could easily discern the unalterable

situation, as she has two apparent aspects viz.,

measurable and immeasurable. The measurable attributes vary according as the

temporality and permanency of the measurer. Transcendental measurement is

perfect and true and not liable to become a victim of mundane controversy

arising out of transforming, imperfect, unretentive

and finite relativities. The purpose or essence of the Vedanta is not

conflicting as it has been reduced by wranglers to polemic exploitations which

simply dissuade the puzzled entity of the observer.

Helvetica;color:black">The Absolute Infinity and absolute infinitesimals are

not at loggerheads with one another. So the subjectivity and the objectivity

described in the Vedanta Philosophy have different denominations from the

present conception of the limited idealists who disown all types of

objectivity. If we have a keen watch over the transcendental object we can

eliminate the grossness and mundane subtleties. The new state of spirit need

not have any relation with mundane manifestations. The unalloyed soul should

not be disturbed by cutting asunder the transcendental links inseparable with

the entity of the unalloyed spirit. We should not anthropomorphize our present

crippled ideas when we traverse the Vedantic path.

The potency of the Personality of the Transcendental Absolute (Pumshottama)

need not be restricted, out of our poor experience of this world which is of a

faulty nature. The apotheotic conception should not

prevail in the region of transcendence, as that plane is not to be confused

with the world of three dimensions. The passionate views of imperfect limitations

it carried over to that region, would give a speculative transitory result

which we should avoid for the safety of this particular philosophy. The origin

of the Vedanta need not be epistemologized from the

limited experience of phenomena. Of course our restless mind cannot resist such

temptations, but we should be cautious not to disturb the peace and the

harmonious system of transcendence. We are to approach, and not to mutilate,

the reciprocal entities of transcendence. Our initiative faculty shows an

unlimited scope of designing and shaping things according to our whims, but

those are of no use, if such whimsical orders are not carried out by the

transcendental Authority for reasons best known to Him. We have marked that our

mind is offered viands for its consumption in the fettered situation and with

the same we cannot utilize our mind and mental activities however ethical may

they impress on us here for our future movements in the eternal path of

welcoming our volitional and cognitional enterprises. An empiric mind with its

intuitive aspirations cannot possibly work, unless helped by the spiritual

Power Who does not bear the same demeanor of the present phenomenal

impressions. It would be better for us if our exploited innovations do not

accompany us during our acceptance of the conception of the Transcendence. Our

present conscience and mind with all their paraphernalia cannot possibly claim

the suzerainty of the Transcendence when our poor ego is quite adaptable to and

contented with the dolls of the universal phenomena. We have got an enjoying

caliber when we tread on the worldly path receiving help of our gross body and

flickering mind. We have noticed that phenomena have direct connection with the

mind and their paraphernalia. The mundane phenomena have got a perishable

value, whereas the distinctive character of phenomena beyond our conception, is

not identical with our present store of

knowledge. The phenomenal o bjects require

modification and our different philosophical speculations require

rectification, whereas the transcendental Region does not submit to such

regulative admonition and chastisement. We are to approach the transcendental

Truth Who does not require any aggressive exploitation

from any other quarter. The summum bonum of all knowledge,

beatitude and unending time should not be mutilated for the safety of our

eternal entity, which is absolute infinitesimal and not

Absolute Infinity, as the inflation of our quantitative eternal ego is not

expected to go beyond our own. The imperfection of grossness and

subtlety should not claim to have their location in that region, as paravyoma is

never meant to accommodate the special characteristics of worldly phenomena.

The subject-matter of the Vedanta is not an innovation, so the origin was lying

dormant in spirit and the Vedantic sound need not

have any origination in this material world. The transcendental sound, though

specified to exhibit a diffe rentiatlve

character, is not to be enjoyed by our enjoying senses.

Helvetica;color:black">We must necessarily convince ourselves that the essence

of the Vedanta philosophy should terminate in the principle of devotion. The

last aphorism of the Vedanta Sutras tends to the impressions that sound will

bring us to the Region wherefrom a return journey along the path of knowledge

is not possible. It goes to show a process leading to the transcendence, where

no foreign invasion can be invited to form an opposite party who can persuade a

sojourner to shift himself from the transcendental

termination. The place is not meant for an indolent being to benumb his

unending progressive activity by dissociating his connections with the

transitory dark and undesirable element. By the constant chanting of the

Transcendental Name the aim of spiritual aspiration will be fulfilled and no other

process can remedy the evil of accepting the undeserving position of a worldly

enjoyer. The whole line of our religious associative transaction should

terminate in our activity of being an instrum ent of the transcendental sound.

The constant uttering from the ligps of a

transcendental devotee can only help a man to get rid of his limited activity

for the limited perishable objects. The aural receptive entity is not to exert

its influence to impede the course of the transcendental sound who would be pouring

in with the purpose of regulating the erring ego.

Helvetica;color:black">So an eternal devotee should not cease to chant the

Eternal Name of Hari constantly without any

interruption. The interceding— repelling and covering—energy of the

Absolute will otherwise act on him. The anti-devotional attitude will keep a

reader of the Vedanta far off from the Absolute Truth. The sincere student of

the Vedanta is expected to realize the presence of the Object of his eternal

devotion and to be emotional. The mellow quality will display some symptoms

which will bear testimony to his transcendental realization; otherwise it would

prove his impervious character resembling that of stone or adamant, or in other

words, he would be considered to be an unsuccessful reader of the subject. The

conception of the Absolute Truth will never be in his possession, if he

confines himself to his sensuous activities bearing a form to lord it over the

worldly phenomena.

Helvetica;color:black">If he cares to learn from others the real nature of

their experience to bring himself in touch with the objects that have not been

within the range of his senses, he will profit much by such an association and

try to add to the store of his knowledge, which he could not have gathered by

his attempts through the senses. When he welcomes the unprecedented nature of

the Vedanta working in him his sensuous aggrandizement, he erroneously thinks

himself amply rewarded by the acquisition of experience of an expert who is

running after an impersonal object void of all sorts of designation. He Can

avail himself of a partial view of indeterminate

non-designative plane where the triple forms of mundane qualities are not

expected to preponderate in exhibiting their significance. The Transcendental

Sound becomes his engagement, he having secured the position of setting himself

free from the egoistic exploitations of the phenomenal plane. Such a position

would offer him the conception of the Abs olute to Whom his only duty would be

to offer his eternal services.

This stage is known as regaining the true function after the expiry of his term

of imprisonment as an enjoyer. Now he is in his proper health to engage himself

as the eternal servitor of the Absolute, knowing his own position. The full

conception of the Absolute will give him the facility of serving the eternal

Master in the highest capability of devotion. In the Dahara Chapter of the Chhandogya Upa-nishad, we

find that all these passionate activities are fulfilled when true salvation is

acquired. The passionate activites are proselytized

to most perfect engagement with the Absolute. So eternal full recognition will

render a servitor exactly fitting the Great Consort for Whom

every unalloyed spirit should have her only activity.

Helvetica;color:black">The Consort Absolute will wait for the consort servitor.

The parent servitor will meet the Child Absolute, the object of his or her only

engagement. The eternal friend servitor will regain his position as such. The

personal attendant servitors will meet their Master and offer their

confidential services, for sheer love. The confidential service offered by the

neutral entity will indirectly be directed to the Absolute without any

cognizance on the part of the unalloyed individual spirit.

Helvetica;color:black">The different readings of the Vedanta under true

guidance will give us the result that Personality of Godhead is not approached

by identifying oneself with the transcendental Effulgence (Brahma) coming out

from the transcendental Body of the Absolute and that the all-engrossing

features (Paramatma

or Universal Godhead ) are but a part of the Absolute

in Whom a freed soul dose not merge. After such association the devotional

aptitude will have a free play to join as a transcendental factor of His

Pastimes. He is the very Emporium of all potencies and the resortive

ocean of all sorts of love. The detachable borderland potency, though liable to

come under the clutch of a disposition to enjoy the Nature's products and to

welcome them as temporary servitors, can get a true direction by exchanging the

enjoying mood for eternal devotion. Both the transcendental manifestation as

well as the transformable mundane manifestations are simultaneously

incorporated in the Absolute and differ f rom Himself like the rays of the sun and the glowing disc.

The isolated individual phase of the servitor is eternally associated with Him.

The analogy is drawn from the sun. The spirit, the glowing disc, the emanated

rays and the penumbra are the four aspects concerning the sun and inseparable

from the existence of the sun. So the manifested world has association with the

integral position of the Absolute. True devotion should be the method of

reaching Him, where all activities of the freed souls should tend finally to

the eternal service to please their Absolute Object of service. The one phase

of harmony of the Absolute need not be metamorphosed into rupture, by courting

different phases of the goal.

Helvetica;color:black">The Supreme Lord Sri Krishna Chaitanya,

by inculcation of His loving attitude towards absolute infinitesimals has

disclosed the reading of the

bold;font-style:italic">Srimad Bhagavata

as a standard light house in our journey of life through the rough waters of

the phenomenal ocean. Renouncing temperament with all uncongenial phenomena has

been ordained by instructing philosophers and theologians. The imaginary ideas

of blind salvationists who had no occasion to witness

the Absolute Truth have not been approved by the Supreme Lord, but He has

advised us to acquaint ourselves with the reading of Krishna's Pastimes and to

direct our services to the adokshaja, and in that case our feeble limbs and

senses cannot claim to approach Him unless we have a true serving mood. We

would fail to offer our services to Him, if we think that our present

acquisitors are enough to approach Him Who has however

reserved the right of not being exposed to the mundane activities of the

enjoyers of matter and moti on.

9.0pt;font-family:Helvetica;color:black">Vyasa

Helvetica;color:black">, when he had an adorative

temperament and sat for samadhi

with his devotional aptitude, witnessed, with his spiritual eye, the full

transcendental Form of the Absolute incorporating the negative energy of

nescience which has the power to cover the senses of individual spirits who

have been apathetic to their Master and indulged in their enjoying mood, posing

as lords with predilections for embracing the triple mundane energy. Though the

borderland potency is more powerful than the triple qualities of transformable

nature and prefers to wait to serve at their command, still its predilecting

nature can at any moment throw off the clutch

of, and the affinity for, the phenomena, if she comes to know the desirability

of her turning towards her master—the Eternal Fountainhead, the

transcendental Bhagavan

Krishna, which will give her permanent release from her exploitive march of

courting most undesirable position of an enjoyer here. This fact of devotional

instruction ha d not been imparted before to the undeserving humanity, but the

kind-hearted writer of the aphorisms in his genuine commentary Srimad Bhagavatam

exposed the truth for the benefit of deserving souls. He was like a

kind-hearted shepherd of the congregation of individual souls who were sheep

under his protection. He managed to hand over the cattle to the transcendental

Cowherd to learn the nature of worship and desirability of flocking to Him.

None was so kind to mankind as He, to disclose the

fact that the object of service to any other phase of

Helvetica;color:black">Krishna

color:black"> would not be so profitable as to target the object of unalloyed

devotion to Krishna Who will, by the bye, help them to cut off their connection

and the unusual affinity with the perishable objects. The unalloyed soul will

be rescued from all apprehension arising out of the apathetic mood lying latent

in the individual soul. The devotional engagement will enable us to comprehend

the real position of self and no tempting nature would be able t o win over the

heart of the individual soul, dissuading him from his spontaneous

transcendental loving service. The individual soul will be set free by his

devotional practices to endure the affliction of separation of tempting things

and will prefer to appreciate the only desirable object and to court His sweet

pleasure. His sweet beatitude.

Helvetica;color:black">In closing up my telling, I offer my sincere sympathy to

my friends who have allowed me to speak before them about the morphological and

ontological aspects of the Vedanta Philosophy as inculcated by the Supreme Lord

Sri Krishna Chaitanya Who is ever kind to all

humanity in all its stages. The Supreme Lord is the manifest Form of all true,

and His transcendental benign instructions will surely attract us to offer our

eternal services when we refuse to submit to the foreign associations which are

our temporary bearings viz., the gross tabernacle and the subtle

entity. He is so kind to us as to send His

transcendental messengers to this world for heaving us up to His presence and

to accept our transcendental candidature, though we are His undeserving,

indolent eternal slaves to carry His true wishes to our friends.

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