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The soul is stronger than the body 鈥� The difference between 莫艣惫补谤补 and the 箩墨惫补蝉 鈥� The meanings of the word 尘腻测腻 鈥� 艢谤墨 叠丑补驳补惫腻苍 is never subject to 尘腻测腻

啶多�嵿ぐ啷� 啶多�嵿ぐ啷� 啶椸�佮ぐ啷�-啶椸�屶ぐ啶距�權�嵿�椸�� 啶溹く啶む��

艣r墨 艣r墨 guru-gaur膩峁単au jayata岣�

艢谤墨 狈墨濒腻肠补濒补 骋补耻岣嵞珁补 惭补峁环补 Gourbatsahi, Swargadwar (笔耻谤墨) Orissa 30/8/1976

S膩dara sambh膩峁�a峁嘺 p奴rvikeyam鈥�

Dear鈥斺��! Today I received your inland letter dated 28/8/96. You wrote that the festival for 艢谤墨 闯补苍尘腻峁ａ弓补尘墨 went well. But how good of a festival can you have when fasting? You were sighing and moaning because you did not eat till midnight, and all that did was increase your stomach acid. But then you did class and 办墨谤迟补苍补. This is very good news. Though you deprived the body of its meals, you provided the soul its food, and the subtle body could not even go on strike about it because materialism cannot contend with the strength of the soul, nor will it ever be able to. The testimony to this was found in the assembly of 笔补谤墨办峁�i迟 惭补丑腻谤腻箩补 and the halls of 骋辞办补谤峁嘺鈥檚 avid 叠丑腻驳补惫补迟补 listeners. Demoniac force is forever defeated by the strength of the gods, as it is inferior to it. The devotees surely distributed some 辫谤补蝉腻诲补 on Nandotsava. If you do not have yoghurt, milk, sweet rice, condensed milk, curd, butter, or palm fruit fritters that day, you do not have enough variety. Surely you gave me palm fruit fritter 辫谤补蝉腻诲补 to eat? If you did not, then one day offer that to 峁琱腻办耻谤补 and give me the 辫谤补蝉腻诲补.

There is no one in this world who can make me annoyed, but if I experience annoyance, [because I allow myself to be annoyed] then you can use that word in relation to me. It is a very difficult task to rouse annoyance (virakti) in a person who does not become annoyed (virakta). Indifference to material objects is also called virakti. Only if one can love 艢谤墨 叠丑补驳补惫腻苍, guru, and Vai峁�navas can the heart rise to a place beyond material objects. That is why bhaktas and 痴补颈峁ａ箛补惫补蝉 have and always will have tolerance, patience, and perseverance.

莫艣惫补谤补 is the Lord of 尘腻测腻, being beyond 尘腻测腻 and beyond the three modes. The 箩墨惫补 is in the clutches of 尘腻测腻, fit to be dominated by 尘腻测腻. The 箩墨惫补-brahmaika-惫腻诲墨蝉 are the only ones who conjure up [the idea of] non-difference between 莫艣惫补谤补 and the 箩墨惫补. 莫艣惫补谤补 and the 箩墨惫补 can be considered non-different in that they are qualitatively one, but since one is 产峁沨补肠-caitanya (the total consciousness) and the other is 补峁嘘-肠补颈迟补苍测补 (the minute consciousness), the quantitative gap between them has always been there and always will be. (In the context of 箩墨惫别艣惫补谤补-惫腻诲补, the belief that ordinary souls can become God) if the word 墨艣惫补谤补 is used to refer to the administrative demigods, then [it means that] only the greatest 箩墨惫补蝉 can become demigods and attain a somewhat similar status; but if the word 墨艣惫补谤补 is used to refer to 笔补谤补尘别艣惫补谤补, the Supreme Lord, then that is a fatal mistake and an offensive thought. 鈥�惭腻测腻诲丑墨艣补, 尘腻测腻-惫补艣补鈥�墨艣vare j墨ve bheda^[1] 鈥揟here is the Lord of 尘腻测腻 and one who is controlled by 尘腻测腻. This is the difference between God and the living entity.鈥� This is the real tattva and 蝉颈诲诲丑腻苍迟补. J墨ve艣vara-惫腻诲墨蝉 (those who believe ordinary souls can become God), bahv墨艣惫补谤补-惫腻诲墨蝉 (pantheists), 辫补帽肠辞辫腻蝉补办墨蝉 (Hindu worshippers of five deities), 补丑补峁単谤补丑辞辫腻蝉补办补蝉 (those who want to become God), 尘腻测腻惫腻诲墨蝉 (monists), 苍颈谤惫颈艣别峁�a-惫腻诲墨蝉 (impersonalists), 惫颈艣惫补谤奴辫辞辫腻蝉补办补蝉 (worshippers of the Universal Form)鈥搕hese are all more or less atheists. If you study the 骋墨迟腻 verse [7.15] 鈥�na m膩峁� du峁�k峁泃ino m奴岣峢膩岣�鈥�, you will understand this properly. Tattva-蝉颈诲诲丑腻苍迟补 cannot enter a person as long as he harbours the erroneous notion that 鈥�brahma covered by ignorance is the 箩墨惫补, and the 箩墨惫补 liberated from ignorance is brahma鈥�. In reality, brahma is a semblance of 艢谤墨 叠丑补驳补惫腻苍, 笔补谤补尘腻迟尘腻 is His expansion, and 艢谤墨 叠丑补驳补惫腻苍 is 笔奴谤峁嘺-brahma (the complete form of brahma). The 箩墨惫补蝉 are 惫颈产丑颈苍苍腻峁兣沘, 艢谤墨 叠丑补驳补惫腻苍鈥檚 diverse parts and parcels, and they are of two types: baddha and mukta, embondaged and liberated. Baddha-箩墨惫补蝉 attain the liberated state through 蝉腻诲丑补苍补.

By 鈥�尘腻测腻鈥� people generally refer to the material energy: Mah膩-尘腻测腻 顿耻谤驳腻. But if 尘腻测腻 means Yoga尘腻测腻, then it refers to that [energy] which takes shelter of the 补苍迟补谤补峁単腻-蝉惫补谤奴辫补-艣补办迟颈 (the Lord鈥檚 internal, personal potency) and is renowned as 艢谤墨 叠丑补驳补惫腻苍鈥檚 濒墨濒腻-惫颈蝉迟腻谤颈峁嚹� (鈥减补蝉迟颈尘别-别虫辫补苍诲别谤鈥�) 艣补办迟颈. 

The verse in the 骋墨迟腻 [7.25], is proof of that:

啶ㄠぞ啶灌�� 啶�啷嵿ぐ啶曕ぞ啶多�� 啶膏ぐ啷嵿さ啶膏�嵿�� 啶�啷嬥�椸ぎ啶距く啶�-啶膏ぎ啶距さ啷冟い啶�

n膩ha峁� prak膩艣a岣� sarvasya yoga尘腻测腻-sam膩v峁泃a岣� 

鈥淣or am I manifest to everyone, as I am covered by Yoga尘腻测腻鈥� 

In 艢谤墨mad-叠丑腻驳补惫补迟补m Tenth Canto, Chapter 19 [Text 14], in regard to 艢谤墨 碍峁涐梗峁嘺 drinking up the forest fire, the 蝉补办丑腻蝉 say, 

啶曕�冟し啷嵿ぃ啶膏�嵿く 啶�啷嬥��-啶掂��啶班�嵿く啶� 啶むう啷�-啶�啷嬥�椸ぎ啶距く啶距え啷佮き啶距さ啶苦い啶�啷�

k峁涐梗峁嘺sya yoga-v墨rya峁� tad-yoga尘腻测腻nubh膩vitam 

鈥湴�峁涐梗峁嘺鈥檚 yogic potency is imparted by the strength of Yoga尘腻测腻.鈥� 

This Yoga尘腻测腻 is under the guidance of the Goddess of Gokula, 艢谤墨 搁腻诲丑颈办腻, and Her 腻惫补谤补峁嚹乼尘颈办腻-艣补办迟颈 (obscuring potency) is known as the goddess of all, Akhile艣var墨 M膩y膩-艣补办迟颈. Though there may be many 艣补办迟颈s, or females, in one鈥檚 home鈥搈other, wife, daughter, sister, various aunts, maternal and paternal grandmothers, even housemaids鈥搕hey are not all the same, and one behaves differently with each of them. Likewise, just saying 鈥�尘腻测腻鈥� will not do. 

Mah膩尘腻测腻, Yoga尘腻测腻, and other principles have differences and specialities.

啶�啶炧�嵿��-啶�啷傕い啷囙�� 啶�啶距う啷�, 啶�啷嵿ぐ啶灌�嵿ぎ 啶�啶∴��

Pa帽ca-bh奴tera ph膩de, brahma pa岣峞鈥� 办腻诲别 

鈥淚nto the noose of five elements, brahma falls and weeps.鈥� 

This is the utterance of an atheist. The 箩墨惫补鈥�s body of five elements is fashioned by 尘腻测腻. Why would He who is the Lord of 尘腻测腻 lead a life of captivity, suffering from threefold miseries in the jail of the material energy? Though Parabrahma 艢谤墨 叠丑补驳补惫腻苍 advents in this material world, He is not affected by 尘腻测腻. This is His 墨艣惫补谤补t膩 (Godhood). Only baddha-箩墨惫补蝉 who have forgotten 叠丑补驳补惫腻苍 endure the fruits of their actions and the tyranny of the five elements via the resources of mind, intelligence, and ego, thereby reaping misery in a body of five elements. The Lord of 尘腻测腻, the Supreme Lord, never touches the material energy. 

This is indirectly explained in 骋墨迟腻 [9.10], in the verse鈥�

啶�啶�啶距ぇ啷嵿く啶曕�嵿し啷囙�� 啶�啷嵿ぐ啶曕�冟い啶苦�� 啶膏�傕く啶む�� 啶膏�氞ぐ啶距�氞ぐ啶�啷�

may膩dhyak峁�e峁嘺 prak峁泃i岣� s奴yate sacar膩caram鈥�.

艢谤墨mad-叠丑腻驳补惫补迟补m and the 鲍辫补苍颈峁�a诲蝉 also revealed this profound conception in the 鈥�诲惫腻 蝉耻辫补谤峁嚹�鈥� verse.^[2] J墨va-brahmaika-惫腻诲补 is a non-Vedic, atheistic doctrine. The eternal 膧谤测补 sages have despised and refuted this everywhere. In the 骋墨迟腻, 叠丑腻驳补惫补迟补, and other scriptures, this doctrine has been deemed demoniac. 鈥� Accept my affectionate blessings. Iti鈥�

Your eternal well-wisher,
艢谤墨 Bhaktived膩nta 痴腻尘补苍补

Footnotes and references:

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[1]:

艢谤墨 Caitanya-carit膩m峁泃a (Madhya-濒墨濒腻6.162)

[2]:

艢惫别迟腻蝉惫补迟补谤补 鲍辫补苍颈峁�a诲 (4.6) and Mu峁囜笉aka 鲍辫补苍颈峁�a诲 (3.1.1) states: 鈥�诲惫腻 蝉耻辫补谤峁嚹� sayuj膩 sakh膩y膩 sam膩na峁� v峁沰峁�a峁� pari峁�asvaj膩te tayor anya岣� 辫颈辫辫补濒补峁� sv膩dv atty ana艣nann anyo鈥檅hic膩ka艣墨ti鈥濃�敱什拱�补尘腻迟尘�� and the 箩墨惫腻迟尘腻 reside like two friendly birds on the branch of a 辫墨辫补濒补 tree, which represents the gross and subtle bodies. The 箩墨惫补 tastes the 辫墨辫补濒补 fruits according to his fruitive activities, whereas 笔补谤补尘腻迟尘腻 does not taste the fruit. He is situated as a witness.