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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Prema Pradipa > Fourth Ray

Fourth Ray

Accompanying Yogi Babaji, Mallik Mahashaya and the two Babus go to the Govardhana cave, and they hear a song on the way


The day was almost over. The heat of the sun had reduced. A soft western breeze was blowing. Many people were out on pilgrimage. Some lady pilgrims were singing the following song as they walked along:


tyaja re mana hari-vimukha loka-sangajaka sanga hi,         

kumati upajatahi,bhajana hi padata vibhanga.

satata asat patha, lei yo yayata,upayata kamini-sangashamana duta,  

paramayu parakhata,dura hi neharata ranga.

ataeva se hari-nama sara parama madhupana karaha chodi dhanga, kaha madha-hari-carana-saroruhe mati rahu janu bhringa.


“O dear mind, please give up the company of those averse to Hari. Their company gives birth to wicked thoughts, and one's devotion is spoiled. Such association always leads one towards materialistic life and the association of women. Yamaraja's servants enjoy seeing those people's duration of life diminishing. Therefore give up all hypocrisy and drink the supreme nectar of the holy names. Stay absorbed in Lord Hari's lotus feet as the bee is absorbed in the lotus flower.”


While listening to the song, Mallik Mahashaya cast a sidelong glance at Naren Babu and Anand Babu and their minds slightly changed. Naren Babu somewhat jokingly said, “From today we'll not deride Vaishnavism. I don't see any difference between Vaishnavism and Brahmoism; only I can't understand the meaning of idol worship.” On hearing this no one replied. They all proceeded forward. Yogi Babaji said, “Let us also sing as we go.” Babaji started singing, and they all followed:


hari hari! kabe vrindavana-vasinirakhiba nayane yugala-ruparashitejiya shayana-sukha vicitra palankakabe vrajera dhulate dhusara habe angashad-rasa bhojana dure pariharikabe yamunara jala khaba kara purinarottama dase kaya kari pariharakabe va emana dasha haibe amara


“O Hari! When will I become a resident of Vrindavana and always see the beautiful forms of Shri Shri Radha and Krishna? Giving up the enjoyment of sleeping in wonderful beds, when will my body be covered with the dust of Vraja? When will I give up the six kinds of tasty foods and drink the waters of the Yamuna with my two hands? Narrotama dasa says, when will I give up these things and come to the state?”


They almost all felt like dancing while singing this prayer. Naren Babu and Anand Babu had often danced in the Brahmo's nagara-kirtana in Calcutta, so they didn't see anything wrong in dancing with Yogi Babaji in that mood. Only when Babaji sang yugala ruparashi (the beautiful forms of Shri Shri Radha and Krishna), they sang aparupa ruparashi (the beautiful form of the formless Lord). As they chanted, a beautiful scene was created. One was a genuine Babaji, one was a worldly Vaishnava with no shikha, and the other two were wearing shoes and glasses. As the proceeded, many people were eagerly watching them thinking, “Is Babaji delivering Jagai and Madhai?”


The two Vaishnavas and two Babus in Pandita dasa Babaji's ashrama


Swimming in the ocean of kirtana ecstasy, they arrived at Pandita dasa Babaji's ashrama. When Pandita dasa Babaji and the other Babajis heard the kirtana, they approached the party, offered obeisances, and joined in the ecstatic chanting. The kirtana ended after about one hour of the night had passed.

After everyone sat in the mandapa, Mallik Mahashaya took the dust of the Babajis' feet and smeared it all over his body. He then smeared the bodies of his two companions with his hands saying, “Let all your doubts be dispelled.” They replied, “Anyone can take the dust of other's feet, but today we've had a new feeling in our hearts—just as one feels purified after morning bath. But we're afraid that if we continue like this we may become idol worshipers. To tell the truth, we've chanted and seen many kirtanas with the Brahmos, but we've never experienced such prema as we have experienced now with the devotees. Let us see what formless Hari has in store for us.”

On hearing their talk, Premadasa Babaji and Haridasa Babaji became somewhat astonished and asked, “Where do they come from?” When Yogi Babaji told everything about them, Premadasa said, “There is no doubt that Gaurachandra has attracted these two great souls through you.”


Yogi Babaji asks Pandita dasa Babaji how one can attain rasa-samadhi and raga-sadhana without practicing yoga


Everyone was seated happily in the mandapa. One lamp dimly flickered in the corner. Most of those present were counting hari-nama on tulasi-mala in their japa bags. Yogi Babaji said to Pandita Babaji, “Your instruction has dispelled much of the darkness in my heart. But I have one doubt. It is this: if we don't recognize and practice pranayama, dhyana, and dharana of the yoga path, then how can we attain rasa-samadhi? In order to awaken one's constitutional position within the heart, one is required to execute sadhana. What is the sadhana for arousing raga, or spontaneous attachment?”

On hearing the question, everyone expectantly looked toward Pandita Babaji's grave, auspicious face. Mallik Mahashaya became a little astonished. Perhaps he had believed that Yogi Babaji was the greatest Vaishnava. On Yogi Babaji's inquiry, Mallik Mahashaya understood that Yogi Babaji respected Pandita Babaji like his guru. He then looked on Pandita Babaji with great respect.


Pandita Babaji's reply: The difference between material attachment and spiritual attachment, and attaining renunciation without performing Vaishnava sadhana or attaining spiritual attachment by yoga practice is impossible


Pandita Babaji began to speak, “It is difficult for the conditioned soul to act on the spiritual platform with pure spiritual attachment. It is this pure spiritual attachment which is pervertedly transformed into material attachment. As material attachment increases, spiritual attachment proportionately decreases. As spiritual attachment increases, material attachment proportionately decreases. This is the natural characteristic of the living entity. It is not that subjugating material attachment awakens one's spiritual attachment. Many people take shelter of renunciation just to subjugate material attachment, but they don't try to increase their spiritual attachment. This ends in misfortune.

“Thought and practice like dhyana, pratyahara, and dharana are advised for attaining the end result of awakening one's spiritual attachment. And many people practice these. But they don't sufficiently discuss how to attain spiritual attachment. That is why yogis often become captivated by yogic opulence and ultimately fail to attain spiritual attachment. On the other hand, Vaishnava practices are superior.

“You see, any sadhana is just a special activity. One may develop attachment to whatever activities are required to be performed in human life, and one may only think and labor hard while endeavoring to achieve the Absolute Truth. Are those who work in this way able to quickly awaken spiritual attachment? If the sadhaka keeps his attempts to develop spiritual attachment as a separate activity in his life, then he will be pulled by material attachment on one hand and spiritual consciousness on the other. In that case, his life will follow whichever attachment is greater. A boat moves by the strength of oars, but when the water's current carries away the boat, the oars are defeated. In the same way, as the sadhaka tries to cross the ocean with the boat of the mind and various oars like dhyana, pratyahara, and dharana, sometimes the current of attachment quickly carries him into sense gratification.”


Analysis of the superiority of devotional service in spontaneous love over yoga practice and cultivating impersonal knowledge


“Devotional service to Vishnu is executed with spontaneous love. The sadhaka certainly achieves spiritual attachment in no time through spontaneous devotional service. One should know what the current of attachment is. Whatever the heart of the conditioned soul naturally likes and whatever pleasing things he accepts for his maintenance are all material attachments in human life. After consideration, it is observed that among these attachments there are five kinds connected with the five sense organs. Being attracted to the sense objects, the mind runs towards them. One eats with the tongue, smells with the nose, hears with the ears, feels with the skin, and sees with the eyes. The mind of the conditioned soul is always attached to some sense object. What power can detach the mind from the objects of the senses? Though dry impersonal speculation could be helpful to some extent in this matter, still, due to the passive nature of impersonal Brahman, the worshiper is unable to get complete strength. Therefore the yogis and jnanis face so many difficulties. In devotional service there are no difficulties. The lives of Krishna's devotees are not separated from Brahman. Material attachment and spiritual attachment in this path are nondifferent. When the mind wants to see the sense object through the eyes, good—let it see the indescribable beauty of the Deity. In this case material enjoyment and spiritual enjoyment are the same. You want to hear? Then hear the songs and talks which glorify Krishna. Do you like to eat palatable dishes? Then offer all types of tasty dishes to Lord Krishna and accept the prasada. To smell—there is the tulasi and sandalwood pulp which was offered to the Lord. Like this, all objects are spiritualized for the practitioner of Krishna consciousness. One who executes Krishna consciousness is always merged in spiritual existence. All of his activities enhance his spiritual attachment. For him, the activities of the senses are not impediments, rather they are the means of attaining love of God. I've briefly explained the relation between spiritual attachment and other spiritual paths. You are a great Vaishnava. Now I'm finished speaking. Please forgive me if I made any mistake.”


Everyone was enchanted by Pandita dasa Babaji's explanation, and Naren and Anand Babu grow doubtful about Raja Rama Mohan Raya


Everyone was amazed by listening to Pandita Babaji's speech. Different persons had different feelings arise. Although Yogi Babaji was adept in the field of yoga, still, he was fully qualified in Vaishnava mellows. He was now free from doubt and relished the dust particles of Pandita Babaji's feet. Pandita Babaji embraced him with love and affection. Mallik Mahashaya's feelings could not be understood by anyone.

Naren Babu and Anand Babu considered for some days the basic truths about Deity worship. Yogi Babaji gave them Shri Chaitanya-gita to study. After studying and considering the various aspects, they more or less understood the purport, but still had no faith. They heard the grave, devotionally pregnant instructions of Pandita Babaji and they discussed together: “Alas! We are enchanted with foreign knowledge! We don't know what priceless jewels our own country has!”

Naren Babu said, “Anand Babu! What education made Raja Rama Mohan Raya neglect the science of Deity worship? Perhaps he was somewhat mistaken on this subject! Raja Rama Mohan Raya can make a mistake? I'm afraid to say this! This Rama Mohan Raya made us believe that our Vyasa and Narada were mistaken, so today how will we say that he is wrong?”

Anand Babu said, “Why fear? For the sake of truth we can reject even Rama Mohan Raya.”


Yogi Babaji tactfully chants while taking his three companions back to the kunja


It was late in the night. Yogi Babaji started moving with his three companions.

Returning to the kunja, they sang the following song on the way:


kena ara kara dvesha, videshi-jana-bhajanebhajanera linga nana, nana deshe nana janekeha muktakacche bhaje, keha hantu gadi pujekeha va nayana mudi, thake brahma-aradhanekeha yogasane puje, keha sankirtane majesakale bhajiche sei, eka matra krishna-dhaneataeva bhratribhave, thaka sabe susadbhavehari-bhakti sadha sada, e-jivane va marane


“Why are you envious of those who follow a different process of worship? There are different persons in different countries. Someone worships dressed in a loincloth, and someone worships while stooping. Someone worships Brahman with his eyes closed. Someone worships while sitting in yogic posture, while some are absorbed in sankirtana. But everyone worships Him, Krishna, the abode of wealth. Therefore in the mood of brotherhood, everyone should live in full cooperation. Always execute devotional service to Lord Hari in this life or in death.”


While singing, Anand Babu and Naren Babu felt embarrassed to sing krishna-dhane and sang bhagavane instead. This immediately caught Yogi Babaji's attention, but that night he didn't say anything to them.


With devotion, they all honored some prasada and took rest