CHAPTER FIVE

VAIDHÉ-BHAKTI
IS ETERNAL
L
ähiré Mahäçaya had a residence in Çäntipura. His two sons
were both highly educated. The elder, Candranätha, who
was thirty-five years old, was a zamindar, and managed
all the household affairs. He was also a scholar in medical sci-
ence. Candranätha never underwent any hardship for the sake
of spiritual progress, but he commanded tremendous respect in
the brähmaëa community. He employed servants, maids, door-
keepers, and other workers, and he managed all the household
affairs with comfort and prestige.
From childhood, the younger son, Devédäsa, had studied the
çästras dealing with logic (nyäya-çästra) and that presents the
codes of religious ritual (småti-çästra). Across the road from the
family residence, he had opened a päöha-çälä (a school dedicated
to the study of the four Vedas and four subjects: grammar, rheto-
ric, logic, and philosophy). There he taught a group of ten to
fifteen students and had the title Vidyäratna (jewel of learning).
One day a rumor circulated in Çäntipura that Kälédäsa Lähiré
Mahäçaya had put on the dress of an ascetic and had become a
Vaiñëava. The news spread everywhere—at the bathing ghäöas,
in the market-place, and on the streets.
Someone said, “The old man has become senile. He was a
man of ideal character for so long, but now he has gone mad.”
Someone else said, “What kind of disease is this? All kinds
of happiness is there in his home; he is a brähmaëa by birth, and
his sons and family members are all obedient to him. What suf-
fering could drive such a man to adopt the life of a mendicant?”
84 J AIVA -D HARMA

Another person said, “This is the ill fate of those who wan-
der here and there, shouting, “This is dharma! This is dharma!”
A virtuous man said, “Kälédäsa Lähiré Mahäçaya is a very
pious soul. He is materially prosperous, and now in his matu-
rity he has developed love for hari-näma.”
As different people gossiped and spread various rumours,
someone went to Devédäsa Vidyäratna and reported what he
had heard.
Vidyäratna became quite anxious and went to his elder
brother. “Brother,” he said, “it looks as if we have to face great
difficulty because of Father. He is staying at Godruma in Nadiyä
on the plea of maintaining good health, but he has fallen into
bad company there. It is impossible to ignore the outcry in the
village about this.”
Candranätha said, “Brother, I have also heard some rumours.
Our family is highly respected, but now we can no longer show
our faces because of our father’s activities. We have always be-
littled the descendants of Advaita Prabhu, but now what has
become of our own house? Come, let’s go inside. We shall dis-
cuss this matter with Mother and decide what should be done.”
Soon afterwards, Candranätha and Devédäsa were seated on
the second-floor veranda taking their meal, which was served
by a brähmaëé widow. Their mother sat with them. Candranätha
said, “Mother, have you heard any news of Father?”
Mother said, “Why, he’s well, isn’t he? He is staying in Çré
Navadvépa, and he has become mad after hari-näma. Why don’t
you bring him here?”
Devédäsa said, “Mother, Father is quite well, but according to
the reports we have been hearing, we can no longer rely on him.
On the contrary, if we brought him here, we would become a so-
cial disgrace.”
Mother became somewhat perturbed and asked, “What has
happened to him? Just recently I went to the bank of the Gaìgä
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 85

and had a long talk with the wife of one of the leading Gosvämés.
She told me, ‘Your husband has met with great auspiciousness.
He has earned tremendous respect among the Vaiñëavas.’ ”
Devédäsa raised his voice slightly and said, “He has certainly
gained respect, but at the cost of our heads! Would he have re-
mained at home in his old age, and accepted our service? No.
But see now! He’s bent on defaming our prestigious family by
subsisting on the remnants of ragged mendicants of different
castes. Alas! This is the tragic effect of the age of Kali. He was
such an experienced man, but what has become of his intelli-
gence?”
Mother said, “Bring him here now and keep him hidden un-
til you can persuade him to change his mind.”
Candranätha said, “What other alternative do we have? Devé,
go to Godruma secretly with two or three men and bring Father
here.”
Devédäsa said, “You both know very well that Father has no
regard for me because he considers me to be an atheist. I am
afraid that he may not even speak to me if I go there.”
Devédäsa had a maternal cousin called Çambhunätha, who
was very dear to Lähiré Mahäçaya. He had stayed with him for
a long time, and had rendered much service to him. It was de-
cided that Devédäsa and Çambhunätha would go together to
Godruma so a servant was sent that very day to a brähmaëa’s
house in Godruma, to arrange for their residential quarters.
The next day, when Devédäsa and Çambhunätha had fin-
ished their meal, they set out for Godruma. Having reached their
appointed lodging, they got down from their palanquins and
gave the bearers permission to depart. A brähmaëa cook and two
servants had arrived there in advance.
At dusk, Devédäsa and Çambhunätha made their way towards
Çré Pradyumna-kuïja. On their arrival, they saw Lähiré
Mahäçaya sitting on a mat of leaves on Surabhi Terrace with his
86 J AIVA -D HARMA

eyes closed. He was chanting hari-näma on his tulasé-mälä and

his body was decorated in twelve places with tilaka. Devédäsa
and Çambhunätha slowly climbed up onto the terrace and of-
fered praëäma at his feet.
On hearing footsteps, Lähiré Mahäçaya opened his eyes and
was astonished to see the two men. “Çambhu!” he exclaimed,
“What brings you here? How are you?”
“By your blessings we are quite well,” they replied politely.
“Will you take your meal here?” asked Lähiré Mahäçaya.
“We have already arranged for a place to stay,” they replied.
“You need not worry about us.”
At that moment, loud chanting of Çré Hari’s name was heard
from Çré Premadäsa Bäbäjé’s mädhavé-mälaté bower. Vaiñëava
däsa Bäbäjé came out of his kuöéra and asked Lähiré Mahäçaya,
“Why was there such a loud sound of hari-näma from
Paramahaàsa Bäbäjé’s grove?”
Lähiré Mahäçaya and Vaiñëava däsa Bäbäjé went ahead to
investigate, and found many Vaiñëavas circumambulating
Bäbäjé Mahäçäya and chanting Çré Hari’s name. The two of them
also joined in the assembly. Everyone offered daëòavat-praëäma
to Paramahaàsa Bäbäjé Mahäräja and sat down on the terrace.
Devédäsa and Çambhunätha were also seated on one side of the
terrace, like crows in an assembly of swans.
In the meantime, one of the Vaiñëavas said, “We have come
from Kaëöaka-nagara (Kattwa). Our main purpose is to take
darçana of Çré Navadvépa-Mäyäpura and to obtain the dust of
the lotus feet of Paramahaàsa Bäbäjé Mahäräja.”
Paramahaàsa Bäbäjé Mahäräja felt embarrassed and said, “I
am a great sinner. You have simply come to purify me.”
After a short time it was discovered that these Vaiñëavas were
all expert in singing bhajanas (devotional songs) glorifying Çré
Hari. Mådaìga and karatälas were brought at once, and a senior
member of the assembly began to sing a bhajana from Prärthanä.
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 87

“çré kåñëa caitanya prabhu nityänanda

gadäé advaita-candra gaura-bhakta-vånda
O Çré Kåñëa Caitanyacandra! O Prabhu Nityänanda! O
Gadädhara! O Advaitacandra! O Gaura’s bhaktas.
apära karuëa-sindhu vaiñëava öhäkura
mo hena pämara dayä karaha pracura
O Vaiñëava Öhäkura, you are a boundless ocean of mercy.
Please bestow your profuse mercy on a sinful creature like me.
jäti-vidyä-dhana-jana-made matta jane
uddhära kara he nätha, kåpä-vitaraëe
O master, please be merciful and deliver this person in-
toxicated with the pride of high birth, education, wealth
and attachment to wife, children and family members.
kanaka-käminé-lobha, pratiñöhä-väsanä
chäòäiyä çodha more, e mora prärthanä
Please purify me of my lust for women and wealth and
the desire for prestige. This is my prayer.
näme ruci, jéve dayä, vaiñëave ulläsa
dayä kari’ deha more, ohe kåñëa-däsa
O servant of Çré Kåñëa, please be merciful and give me a
taste for çré-näma and compassion for all jévas—and let me
delight in the association of Vaiñëavas.
tomära caraëa-chäyä eka-mätra äçä
jévane maraëe mätra ämära bharasä
The shade of your lotus feet is my only hope, my sole ref-
uge in life and in death.”
When this bhajana came to an end, the Vaiñëavas sang a prayer
composed by Kälédäsa Lähiré Mahäçaya, which was charming
and full of poetic sentiment.
88 J AIVA -D HARMA

miche mäyä-vaçe, saàsära-sägare, paòiyä chiläma ämi

karuëa kariyä, diyä pada-chäyä, ämäre tärila tumi
I fell into the ocean of saàsära and became enslaved in futile
activities by the influence of mäyä. You were merciful and
delivered me by giving me the shade of your lotus feet.
çuna çuna vaiñëava öhäkura
tomära caraëe, sampiyächi mäthä, mora duùkha kara düra
O Vaiñëava Öhäkura, please hear me. I have surrendered
my head at your feet. Please dispel my misery.
jätira gaurava, kevala raurava, vidyä se avidyä-kalä ;
çodhiyä ämäya, nitäi-caraëe, sampahe,—jäuka jväla
Pride of caste is a terrible hell. Material learning is but an
aspect of ignorance. Please purify me and deliver me to
the feet of Nitäi. Please extinguish my blazing agony.
tomära kåpäya, ämära jihväya, sphuruka yugala-näma
kahe kälédäsa, ämära hådaye, jaguka çré-rädha-çyäma
By your mercy, may the holy names of Çré Yugala appear
on my tongue, and may Çré Rädhä-Çyäma appear in my
heart. This is the prayer of Kälédäsa.”
Singing this bhajana together, all of them became maddened
with joy. At the end, they repeated the line, jaguka çré-rädhä-
çyäma. “May Çré Rädhä-Çyäma appear in my heart,” again and
again, and began to dance exuberantly. As they continued to
dance, a few bhävuka Vaiñëavas fell unconscious. An extraor-
dinary atmosphere developed, and as Devédäsa witnessed all
this, he began to think that his father was deeply immersed in
the pursuit of spiritual truth, and that it would be difficult to
take him home.
It was about midnight when the meeting broke up. Everyone
exchanged daëòavat-praëäma, and returned to their respective
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 89

places. Devédäsa and Çambhunätha took permission from their

father and returned to their lodgings.
The following day when they had finished their meal, Devé
and Çambhu went to the kuöéra of Lähiré Mahäçaya. Devédäsa
Vidyäratna offered praëäma to Lähiré Mahäçaya and said, “Dear
Father, I have one request to make of you. Please come and reside
in our house at Çäntipura. We will all be very happy to serve you
at home. We can also arrange for a solitary kuöéra for you, if you
give your permission.”
Lähiré Mahäçaya replied, “It is a good idea, but I would not
get the type of sädhu-saìga in Çäntipura that I get here. Devé, you
know the people of Çäntipura; they are so godless and so fond of
slandering others that a man can hardly be satisfied to live there.
Granted, there are many brähmaëas there, but their intelligence
has become crooked by their association with shallow-minded
materialists like the weavers. The people of Çäntipura have three
outstanding qualities: fine garments, grandiose words, and blas-
phemy of Vaiñëavas. The descendants of Advaita Prabhu are
sufferering so much trouble there that they too have become al-
most inimical to Mahäprabhu because of negative association.
You should therefore grant that I may stay here in Godruma. That
is my desire.”
Devédäsa said, “Dear Father, what you say is true. But why
must you have anything to do with the people of Çäntipura? Stay
in a solitary place and spend your days cultivating your religious
practices, such as sandhyä-vandanä. A brähmaëa’s daily work is
also his eternal religion (nitya-dharma) and it is the duty of a great
soul like yourself to be absorbed in that way.”
Becoming somewhat grave Lähiré Mahäçaya said, “My dear
son, those days are no more. Now that I have lived for a few
months in the association of sädhus and have heard Çré
Gurudeva’s instructions, my understanding has changed dra-
matically. I understand now that what you refer to as nitya-
90 J AIVA -D HARMA

dharma is really temporary dharma (naimittika-dharma). The only

nitya-dharma is hari-bhakti. Sandhyä-vandanä and other such
practices are in reality naimittika-dharma.”
Devédäsa said, “Father, I have never seen or heard of such an
explanation in any çästra. Is sandhyä-vandanä not hari-bhajana?
If it is hari-bhajana, then it is also nitya-dharma. Is there any dif-
ference between sandhyä-vandanä and the practices that consti-
tute vaidhé-bhakti, such as çravaëa and kértana?”
Lähiré Mahäçaya said, “The sandhyä-vandanä that is in-
cluded in karma-käëòa is significantly different from vaidhé-
bhakti. Sandhyä-vandanä and other such activities are per-
formed in the karma-käëòa system in order to obtain liberation.
However, activities of hari-bhajana, such as çravaëa and kértana,
have no ulterior motive. The çästras describe the results of hear-
ing, chanting, and the other limbs of vaidhé-bhakti, but this is
just to interest people who would otherwise not be inclined to
perform those activities. The worship of Çré Hari has no fruit
other than the service of Çré Hari. The principal fruit of the
practice of vaidhé-bhakti is to bring about the awakening of prema
in hari-bhajana.”
Devédäsa: Then you do admit that the divisions (aìgas) of hari-
bhajana have some secondary results.
Lähiré: Yes, but the results depend on the different types of prac-
titioner (sädhaka). The Vaiñëavas perform sädhana-bhakti for the
sole purpose of coming to the perfectional stage of devotion
known as siddha-bhakti. When non-Vaiñëavas perform the very
same divisions (aìgas) of bhakti, they have two principal motives:
the desire for material enjoyment (bhoga) and the desire for lib-
eration (mokña). Externally, there is no apparent difference be-
tween the sädhana practices of the Vaiñëavas and those of non-
Vaiñëavas, but there is a fundamental difference in motivation.
When one worships Kåñëa through the path of karma, the
mind is purified, and one may obtain material fruits, freedom
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 91

from disease, or liberation. But the same worship of Kåñëa

through the path of bhakti produces only prema for kåñëa-näma.
When karmés (those who follow the path of karma) observe
Ekädaçé, it eradicates their sins; whereas when bhaktas observe
Ekädaçé, it enhances their hari-bhakti. Just see what a world of
difference there is!
The difference between sädhana performed as an aspect of
karma, and sädhana performed as an aspect of bhakti is clear, but
it is very subtle and only one who has Bhagavän’s mercy may
know it. The bhaktas obtain the primary result, whereas the karmés
are caught up in the secondary results, which may be broadly
divided into two categories, namely, bhukti (material sense en-
joyment) and mukti (liberation).
Devédäsa: Then why do the çästras extol the virtues of the sec-
ondary results?
Lähiré: There are two kinds of people in this world: those who
are spiritually awake and those who are spiritually unconscious.
The çästras have praised secondary results for the benefit of those
who are spiritually unconscious, and who do not perform any
pious activity unless they can visualize a forthcoming result.
However, the çästras do not intend such people to remain satis-
fied with secondary results; rather, their attraction to secondary
results should induce them to perform virtuous acts, which will
hasten their contact with sädhus. Then, by the mercy of the sädhus,
they will come to know of the primary results of hari-bhajana, and
ruci for those results will awaken within them.
Devédäsa: Then are we to understand that Raghunandana and
the other authors of the småti-çästras are spiritually unconscious?
Lähiré: No, but the system that they have prescribed is for the
spiritually unconscious. However, they themselves seek the pri-
mary result.
Devédäsa: Some çästras only describe the secondary results and
do not mention the primary results at all. Why is this?
92 J AIVA -D HARMA

Lähiré: There are three types of çästra, corresponding to the vari-

eties of adhikära (eligibility) among human beings: sättvika, of the
nature of goodness; räjasika, of the nature of passion; and
tämasika, of the nature of ignorance. The sättvika-çästras are for
people who are imbued with the nature of goodness (sattva-guëa);
the räjasika-çästras are for those enveloped by the nature of pas-
sion (rajo-guëa); and the tämasika-çästras are for those engrossed
in the nature of ignorance (tamo-guëa).
Devédäsa: If that is the case, how should one know which di-
rectives of the çästra to have faith in? And how may those who
are less eligible (who have lower adhikära) attain a higher des-
tination?
Lähiré: Human beings have different natures and faiths accord-
ing to their different levels of adhikära. People who are impelled
primarily by the mode of ignorance have natural faith in the
tämasika-çästras. Those affected primarily by the mode of pas-
sion have natural faith in the räjasika-çästras, and those in the
mode of goodness naturally have faith in the sättvika-çästras.
One’s belief in a particular conclusion of the çästra is naturally
in accordance with one’s faith.
As one faithfully carries out the duties for which one has the
adhikära, he may come into contact with sädhus and develop a
higher adhikära through their association. As soon as a higher
adhikära is awakened, one’s nature is elevated, and one will natu-
rally develop faith in a more elevated çästra. The authors of the
çästras were infallible in their wisdom and composed the çästras
in such a way that one will gradually develop higher adhikära
by carrying out the duties for which one is eligible and in which
one naturally has faith. It is for this reason that different direc-
tives have been given in different çästras. Faith in the çästra is the
root of all auspiciousness.
Çrémad Bhagavad-Gétä is the mémäàsä-çästra of all the çästras.
This siddhänta is clearly stated there.
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 93

Devédäsa: I have studied many çästras since my childhood, but

today, by your grace, I have realized a wonderful truth.
Lähiré: It is written in Çrémad-Bhägavatam (11.8.10):
aëubhyaç ca mahadbhyaç ca çästrebhyaù kuçalo naraù
sarvataù säram ädadyät puñpebhya iva ñaö-padaù
An intelligent person will take the essence of all the çästras,
whether they are great or small, just as a bumblebee gath-
ers honey from many different types of flowers.
My dear son, I used to call you an atheist. Now I don’t criti-
cize anyone, because faith depends on adhikära. There is no
question of criticism in this regard. Everyone is working accord-
ing to their own adhikära, and they will advance gradually when
the time is appropriate. You are a scholar of the çästras dealing
with logic and fruitive action, and since your statements are in
accordance with your adhikära, there is no fault in them.
Devédäsa: Until now, I believed that there were no scholars in
the Vaiñëava sampradäya. I thought that the Vaiñëavas were
merely fanatics who concerned themselves solely with one
part of the çästra, but what you have explained today has com-
pletely dispelled my misconceptions. Now I have faith that
some of the Vaiñëavas have truly understood the essence of the
çästra. Are you studying the çästras from any great soul these
days?
Lähiré: My son, you may now call me a fanatical Vaiñëava or
whatever you like. My Gurudeva performs bhajana in the kuöéra
next to mine. He has instructed me in the essential conclusion of
all the çästras, and I have just expressed the same thing to you. If
you would like to receive instruction at his lotus feet, you may in-
quire from him in a devotional mood. Come, I will introduce
you to him.
Lähiré Mahäçaya took Devédäsa Vidyäratna to the kuöéra of
Çré Vaiñëava däsa Bäbäjé Mahäräja and introduced him to his
94 J AIVA -D HARMA

Gurudeva. He then left Devédäsa with Bäbäjé Mahäräja and

returned to his kuöéra to chant hari-näma.
Vaiñëava däsa: My dear son, what is the extent of your education?
Devédäsa: I have studied up to muktipäda and siddhänta-
kusumäïjali in the nyäya-çästra, and all the books of the småti-çästra.
Vaiñëava däsa: Then you have laboured diligently in your study
of the çästra. Please give me a sample of what you have learned.
Devédäsa:
atyanta-duùkha-nivåttir eva muktiù
The cessation of all material miseries is known as mukti.
One should always endeavor to obtain mukti, which is defined
in this statement from Säìkhya-darçana (1.1 and 6.5). I am seek-
ing that liberation through faithful adherence to my prescribed
duties, known as sva-dharma.
Vaiñëava däsa: Yes, like yourself, after I had studied all those
books, I also used to aspire for mukti.
Devédäsa: Have you now given up the pursuit of mukti?
Vaiñëava däsa: My dear son, tell me, What is the meaning of mukti?
Devédäsa: According to the nyäya-çästra, the jéva and brahma are
eternally distinct from each other, so it is not clear from the point
of view of nyäya how the cessation of all miseries can take place.
According to the Vedänta, however, mukti refers to the attainment
of non-differentiated brahma, or in other words, the jéva’s attain-
ment of the state of oneness with brahma. This is clear from one
point of view.
Vaiñëava däsa: My dear son, I studied Çaìkara’s Vedänta com-
mentary for fifteen years, and I also remained a sannyäsé for sev-
eral years. I endeavored strenuously to attain mukti. I spent a
long time deeply meditating upon what Çaìkara considered to
be the four principal statements of the çruti (mahä-väkyas). Fi-
nally, I understood that the religious system that Çaìkara advo-
cated was newly fashioned, so I gave it up.
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 95

Devédäsa: Why did you consider it to be a recent and antagonis-

tic view?
Vaiñëava däsa: An experienced man cannot easily convey to oth-
ers what he has realized through practical examination. How
will those who have not experienced it be able to understand it?
Devédäsa could see that Vaiñëava däsa was a learned scholar,
and that he was straightforward and deeply realized. Devédäsa
had not studied Vedänta, and he began to think that he could do
so if Vaiñëava däsa were merciful to him, so he inquired, “Am I
fit to study Vedänta?”
Vaiñëava däsa: With the level of competence you have achieved
in the Sanskrit language, you can easily learn Vedänta if you get
a qualified instructor.”
Devédäsa: If you will kindly teach me, I will study under you.
Vaiñëava däsa: The fact is that I am a servant of the Vaiñëavas;
there is nothing for me besides this. Paramahaàsa Bäbäjé Mahäräja
has mercifully instructed me to chant hari-näma constantly, and I
am doing just that. I have so little time. Besides, jagad-guru Çré Rüpa
Gosvämé has specifically forbidden the Vaiñëavas to read or hear
Çaìkara’s Çäréraka-bhäñya commentary on Vedänta, so I no longer
read it myself or teach it to others. However, Çré Çacénandana,
who is the original preceptor of the entire world, explained the
true commentary on Vedänta-sütra to Çré Sarvabhauma. Many
Vaiñëavas still have hand-written copies of that commentary. If
you want to study it, you can make a copy and I can help you
understand it. You may ask for a copy from the house of Çrémad
Kavi Karëapüra in the village of Käïcana-pallé.
Devédäsa: I will try. You are a great scholar of Vedänta. Please
tell me frankly, will I be able to ascertain the true meaning of
Vedänta by studying the Vaiñëava commentary?
Vaiñëava däsa: I have studied and taught the commentary of
Çaìkara, and I have also studied Çré Rämänuja’s Çré Bhäñya,
and other commentaries as well. However, I have not seen any
96 J AIVA -D HARMA

explanation of the sütras that is superior to Mahäprabhu’s. This

commentary was recorded by Gopénätha Äcärya and it is stud-
ied by the Gauòéya Vaiñëavas. There can be no doctrinal dis-
pute in Bhagavän’s own explanation of the sütras, for His com-
mentary accurately represents the full import of the Upaniñads.
If one presents this explanation of the sütras in proper sequence,
it is certain that his explanation will be respected in any as-
sembly of learned scholars.
Devédäsa Vidyäratna became very pleased to hear this. He
faithfully offered daëòavat-praëäma to Çré Vaiñëava däsa Bäbäjé
and returned to his father’s kuöéra, where he related to his father
what he had heard.
Lähiré Mahäçaya was delighted and replied, “Devé, you have
acquired a great deal of education, but now you can try to attain
the highest destination, which is the ultimate benefit for all liv-
ing beings.”
Devédäsa: Actually, my sole purpose in coming was to take you
home. Please return to our house just once and everyone will
become satisfied. Mother is particularly anxious to have darçana
of your feet once more.
Lähiré: I have taken shelter of the lotus feet of the Vaiñëavas, and
I have pledged that I will never enter any house that is opposed
to bhakti. First you will have to become Vaiñëavas, and then you
can take me home.
Devédäsa: Father! How can you say that? We worship the Lord
every day at home. We don’t disrespect the chanting of hari-näma,
and we receive guests and Vaiñëavas cordially. Aren’t we to be
regarded as Vaiñëavas?
Lähiré: Your activities are very similar to those of the Vaiñëavas,
but you are not actually Vaiñëavas.
Devédäsa: Then how can one become a Vaiñëava?
Lähiré: You can become a Vaiñëava by giving up your temporary,
naimittika duties, and adopting your eternal, spiritual nitya-dharma.
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 97

Devédäsa: I have one doubt that I would ask you to resolve deci-
sively. The activities of the Vaiñëavas consist of çravaëam,
kértanam, smaraëam, päda-sevanam, arcanam, vandanam, däsyam,
sakhyam, and ätma-nivedanam, and they are significantly con-
nected with matter, so why aren’t they also referred to as tempo-
rary (naimittika)? I perceive some partiality in this. Activities
such as the service of the Deity, fasting, and worship with mate-
rial ingredients are all connected with gross matter, so how can
they be eternal?
Lähiré: My son, I also needed a long time to understand this point.
Try to understand this very carefully. There are two types of
human beings: those whose interests are connected with this
material world (aihika); and those who aspire for superior attain-
ments in the future (paramärthika). Those in the first category
only strive for material happiness, reputation and material pros-
perity. Those in the second category are of three types: those who
are devoted to the Éçvara (éçänugata), those who are fixed in the
pursuit of monistic knowledge aiming at liberation (jïäna-niñöha),
and those who covet mystic powers (siddhi-kämé).
The siddhi-kämés are attached to the fruits of karma-käëòa,
and they desire to obtain supernatural powers by their perfor-
mance of karma. The methods which they adopt to obtain such
unearthly powers are yäga (offering oblations), yajïa (perform-
ing sacrifices), and añöäìga-yoga (the eightfold yoga system).
They accept the existence of Éçvara, but they believe that He is
subordinate to the laws of karma. This category includes the
material scientists.
The jïäna-niñöhas try to awaken their identity with brahma
by cultivating impersonal monistic knowledge. They don’t
know or care whether Éçvara exists or not, but they fabricate
an imaginary form of Éçvara anyway for the purpose of prac-
ticing sädhana. The fruit of monistic knowledge is realizing
one’s identity with brahma, and the monists aspire to attain
98 J AIVA -D HARMA

this eventually by constantly engaging in the practices of bhakti

directed towards their imaginary form of Éçvara. When they ob-
tain the result of jïäna, they have no more use for the Éçvara that
they have merely imagined as a means to achieve their end. When
their bhakti towards Éçvara bears its desired fruit, it is converted into
jïäna. According to this doctrine, neither Bhagavän nor bhakti to
Bhagavän is eternal.
The third category of those who seek higher attainments in
the future (paramärthikas) are those who are devoted to Éçvara
(éçänugatas). Factually speaking, they are the only ones who strive
for paramärtha, the highest goal of life. In their opinion, there is
only one Éçvara, who is infinite and endless, and who manifests
the jévas and the material world by His own potencies. The jévas
are His eternal servants, and remain so, even after liberation. The
eternal dharma of the jéva is to remain eternally under the guid-
ance of Éçvara, for he can do nothing by his own strength. The
jéva cannot obtain any everlasting benefit by the performance of
karma; however, when he submits himself to Çré Kåñëa’s shelter,
he obtains all perfection by His grace.
Those who covet mystic powers (siddhi-kämés) follow karma-
käëòa, and those who cultivate monistic knowledge (jïäna-
niñöhas) follow jïäna-käëòa. The éçänugatas are the only devotees
of Éçvara. The jïäna-käëòés and karma-käëòés pride themselves
on being interested in higher attainment (päramärthika), but in
reality they are not pursuing the highest goal but seeking tem-
porary material gain; and whatever they say about dharma is
naimittika (circumstantial or temporary).
The present-day worshipers of Çiva, Durgä, Gaëeça, and
Sürya are known respectively as Çaivas, Çäktas, Gäëapatyas,
and Sauras, and they all follow jïäna-käëòa. They adopt the limbs
(aìgas) of bhakti such as çravaëa and kértana only to attain mukti,
and ultimately the undifferentiated, impersonal nirviçeña-
brahma. Those who engage in çravaëa and kértana without any
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 99

desire for bhukti or mukti are engaged in the service of Çré Viñëu.
Among these five deities, the form (çré-mürti) of Bhagavän Çré
Viñëu is eternal, transcendental, and full of all potencies. Those
who do not accept Bhagavän as the object of worship are merely
worshiping temporary objects.
My son, the service that all of you render at home to the Deity
of Bhagavän is not paramärthika because you do not accept the
eternality of Bhagavän’s form. That is why you cannot be counted
among the éçänugatas. Now I hope that you have understood the
difference between nitya and naimittika upäsanä (worship).
Devédäsa: Yes. If one worships the çré-vigraha (Deity) of
Bhagavän, but does not accept that vigraha as eternal, then it is
not worship of an eternal object. However, can’t one adopt a tem-
porary means of worship to attain the eternal truth, which is
ultimately distinct from any such temporary forms?
Lähiré: Even if that were the case, such temporary worship can-
not be called eternal dharma. Nitya-dharma is the worship of the
eternal vigraha as performed in vaiñëava-dharma.
Devédäsa: But çré-vigraha that is worshiped is fashioned by a
human being, so how can it be eternal?
Lähiré: The vigraha worshiped by the Vaiñëavas is not like that.
Bhagavän is not formless like brahma. On the contrary, He is the
all-powerful, concentrated embodiment of eternity, knowledge,
and bliss. It is that sac-cid-änanda-ghana-vigraha that is the
worshipable Deity of the Vaiñëavas. Bhagavän’s transcenden-
tal form of eternity, bliss, and knowledge is first revealed in the
pure consciousness of the jéva, and then it is reflected in the mind.
The external form of the Deity is fashioned according to this tran-
scendental form revealed in the mind, and by the power of bhakti-
yoga, the sac-cid-änanda form of Bhagavän then manifests in the
Deity. When the devotee takes darçana of the Deity, that Deity
unites with the transcendental form of Bhagavän that the devo-
tee sees in his heart.
100 J AIVA -D HARMA

The Deity that the jïänés worship, however, is not like that.
They think that the Deity is a statue made of material elements,
but that the state of brahma is present in it while they are conduct-
ing their worship, and that it becomes a mere material statue again
after they have finished their worship. Now you should consider
the difference between these two conceptions of the Deity and their
respective methods of worship. When one obtains Vaiñëava dékñä
by the mercy of a genuine guru, he will be able to observe the re-
sults of both and understand this difference correctly.
Devédäsa: Yes, now this all makes more sense to me. Now I see
that the Vaiñëavas are not just fanatics driven by blind faith;
rather, they are endowed with subtle and discriminating insight.
There is a major difference between the worship of the çré-mürti
and the temporary worship of an imaginary form of the Lord
that has been imposed on a material object. There is no differ-
ence in the external procedures of worship, but there is a vast
difference in the faith of the two worshipers. I will think about
this for some days. Father, today my greatest doubt has been
dispelled. Now I can say emphatically that the jïänés’ worship
is merely an attempt to cheat Çré Bhagavän. I will submit this
topic at your feet again at a later time.
After saying this, Devé Vidyäratna and Çambhu departed for
their residential quarters. They returned to Lähiré Mahäçaya’s
kuöéra in the late afternoon, but there was no opportunity to dis-
cuss these topics further, for at that time everyone was immersed
in hari-näma-saìkértana.
The following afternoon, everyone seated themselves in
Paramahaàsa Bäbäjé’s bower, Devé Vidyäratna and Çambhu
sat next to Lähiré Mahäçaya. Just then, the Käzé from the vil-
lage of Brähmaëa-Puñkariëé arrived. When the Vaiñëavas saw
him, they all stood up to offer him respect, and the Käzé also
greeted the Vaiñëavas with great pleasure and then sat in the
assembly.
CHAPTER 5: VAIDHÉ-BHAKTI IS ETERNAL 101

Paramahaàsa Bäbäjé said, “You are blessed, for you are a

descendant of Chänd Käzé‚ who was an object of the mercy of
Çré Mahäprabhu. Please kindly bestow your mercy upon us.”
The Käzé said, “By the mercy of Çré Mahäprabhu, we have
become the objects of mercy of the Vaiñëavas. Gauräìga is the
Lord of our life. We do not do anything without first offering
our daëòavat-praëäma to Him.”
Lähiré Mahäçaya was a learned scholar of the Farsi language,
and he had studied the thirty sephäräs of the Qur’än, and many
books of the Sufis. He asked the Käzé, “According to your ideol-
ogy, what is meant by mukti?”
The Käzé replied, “What you refer to as the jéva, individual
soul, we call rüh. This rüh is found in two conditions: rüh-
mujarrad, the conscious or liberated soul; and rüh-tarkébé, the
conditioned soul. What you refer to as spirit (cit) we call mujarrad,
and what you refer to as matter (acit) we call jism. Mujarrad is
beyond the limitations of time and space, whereas jism is subor-
dinate to time and space. The conditioned soul (rüh-tarkébé, or
baddha-jéva) has a material mind and is full of ignorance
(malphuö). The liberated souls (rüh-mujarrad) are pure and aloof
from all these contaminations, and they reside in the spiritual
abode, which is known as älam al-maçhäl.
“The rüh becomes pure through the gradual development of
içhqh (prema). There is no influence of matter (jism) in that abode
where Khodä (God) brought the prophet Paigambar Sähib. Yet
even there, the rüh remains as a servitor (bandä), and the Lord is
the master. Therefore the relationship between the bandä and
Khodä is eternal, and liberation (mukti) is actually the attain-
ment of this relationship in its pure form. The Qur’än and the
literature of the Sufis explain these conclusions, but not every-
one can understand them. Gauräìga Mahäprabhu mercifully
taught Chänd Käzé all these points, and since that time we have
become His unalloyed bhaktas.”
102 J AIVA -D HARMA

Lähiré: What is the primary teaching of the Qur’än?

Käzé: According to the Qur’än, the Lord’s personal abode, which
is the highest attainment in the spiritual world, is known as
behesht. It is a fact that there is no formal worship there, yet life
itself is worship (ibäda). The residents of that abode are immersed
in transcendental bliss through seeing the Lord. This is the very
same teaching that has been presented by Çré Gauräìgadeva.
Lähiré: Does the Qur’än accept that the Lord has a transcenden-
tal form?
Käzé: The Qur’än states that the Lord has no form. But Çré
Gauräìgadeva told Chänd Käzé that this teaching of the Qur’än
means that the Lord cannot have a material form. It does not pre-
clude the existence of His pure spiritual form. Paigambar Sähib
saw the divine loving form of the Lord in accordance with his level
of eligibility. The transcendental moods and sentiments that are
characteristic of the other rasas remained hidden from him.
Lähiré: What is the opinion of the Sufis in this regard?
Käzé: They adhere to the doctrine of anä al-ùaqq, which means “I
am Khodä.” The Sufi (äswaph) doctrine of Islam is exactly the
same as the advaita-väda doctrine.
Lähiré: Are you a Sufi?
Käzé: No, we are unadulterated devotees. Gauräìga is our very
life.
The discussion went on for a long time, and finally Käzé Sähib
offered his respects to the Vaiñëavas and departed. Hari-näma-
saìkértana followed, after which the assembly dispersed.

THUS ENDS THE FIFTH CHAPTER OF JAIVA-DHARMA,

ENTITLED
“VAIDHÉ-BHAKTI IS ETERNAL”