Verse 4: Prayer 4

Na, aham, vande, taba, charanayo, dwandiam, adwanda, hetoh, Kumbhipakam, gurumapi, Harey, narakam, na, apanetum. Ramya, rama, mridutanulata, nandaney, na, api rantum. Bhave, Bhave, hridaya, bhavaney, bhavaye, aham, bhavantam.

Na—Not; Ramya—Very beautiful; Aham—I; Rama—the fair sex.; Vande—Do pray; Mridutanulata—Soft bodied dependent; Taba—your; Nandaney—In the pleasure garden.; Charanayo—Lotus Feet; Na—Not; Dwandiam—Pair; Api—Even; Adwandwa—Non-duality,; Rantum—For enjoying; Hetoh—For the reason of; Bhave bhave—In all different births.; Kumbhipakam—Boiling hell.; Hridaya—Heart; Gurumapi—of the severest type.; Bhavaney—In the house,; Harey—Oh Hari,; Bhavaye—May develop.; Narakam—Hell.; Bhavantam—You only.; Na—neither; Apanetum—To get rid of

Oh my Lord Hari! I donot pray unto you and at your lotus pair of feet in order to be saved from the duality of existence neither with a purpose of getting rid from the grim hell of boiling tribulations. Nor do I do so with a purpose of enjoying soft skinned beautiful women who reside in the garden of heaven. But I do so with the purpose of developing you only in the core of my heart even birth after birth.

There are two classes of men in relation with the Absolute Personality of Godhead. One of them is called the atheist who has no faith or any idea about Him & the other is called the theist who has faith in Him in different degrees. So far the atheists are concerned they happen to be so on account of their series of misdeeds in the present and past life and they are (1) gross materialists (2) immoral sinners (3) the foolish number one and (4) bewildered by Maya inspite of mundane erudition and scientific knowledge. All these four classes of atheist do never believe in the Absolute Personality of Godhead and

what to speak of offering prayers unto the Lotus feet of the Lord. But the theist do pray unto God in different categories of life. Such life of theistic value attained not by chance but as a result many pious acts in the present as well as in the past life which are different from the life of an atheist or disbelievers. Such pious men are also of four different types namely the (1) needy, (2) fallen in difficulty, (3) inquisitive in the transcendental science and (4) genuine philosopher. The inquisitive and the philosopher class of men are better than the men in no (l) and (2). But a pure devotee is far above the four classes of pious men. A devotee is in the transcendental position.

The needy pious man do pray to God for achieving a better standard of life and the pious man who has fallen in material difficulty, wants to get rid from them by means of prayer. But the inquisitive and philospher class of men donot pray to God for amelioration of mundane problems. They pray to God for actually knowing Him as He is and tries to reach Him Through scientific and logical means of knowledge. They are generally called by the name theosophist.

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The needy and the distressed pious men do pray to God for a higher standard of life by improved economic condition and they are learned to an extent of sense gratification. The man in difficulty wants to get rid from the hellish life of tribulations. Ignorant people donot know the value of human life. This life is a preparatory stage

A pure devotee is neither a needy or fallen-in-difficulty man nor he is an empiric philosopher who tries to approach the Divinity by his own imperfect knowledge. A pure devotee receives knowledge of Divinity from the right sources of disciplic succession who have followed strictly the diciplinary method of devotional service under the guidance of bonafide

spiritual master. No body can know the transcendental position of The Divinity by dint of one's imperfect sense-perception but the Divinity reveals Himself to a pure devotee in the proportion of transcendental services rendered unto Him.

King Kulashekhara is a pure devotee and as such he is not anxious to improve himself in the standard of fruitive workers or the needy man or the distressed man of the world. Pious acts of a mundane creature may lead him towards the path of spiritual realisation but direct actions in the domain of divine service need not wait for reactions of pious acts. A fully surrendered soul is a pure devotee; he does not think in terms of his personal gain or loss. He is concerned only with the service of the Lord. His heart is the residencial home of the Lord because he is always engaged in the service of the Lord. The Lord being Absolute in Himself, there is no difference between Him and His services. A pure devotee's heart is always full with the ideas of executing the Lord's service which descends upon the pure devotee through the transparent medium of spiritual master.

The spiritual master who has come down in the authoritative line of disciplic succession is the son of God or a bonafide representative. His bonafides are proved by his invincible faith in God without being disturbed by impersonal calamities. A bonafide spiritual master cannot be an impersonalist. Such spiritual master is meant for rendering service to the Lord. He preaches the message of Godhead as the appointed agent of the Lord and he has nothing to do in the matter of gratifying the sense of mundane wranglers. No body can abide by the order of an impersonal feature because service means all the items of the servant and his personal relation with the master. In the impersonal feature the so called devotee is supposed to be merged into one with the Lord without any separate existence (?—)

A pure devotee like the King Kulashekhara is therefore particularly careful about the system of spiritual suicide which ends in-becoming one with the existence of the Lord. This act of merging into oneness is called "Adwandwa" non-duality. Out of the five kinds of salvations 'Adwandwa' salvation which indicates to become one identity with the Lord is the most unwanted objective for a devotee. A pure devotee denounces such oneness as less important than the hell.

The living beings are separated expansion parts and parcels of the Lord. The Lord expands Himself in plenary and separated parts for enjoying transcendental pastimes and if anybody (living being) refuses such transcendental bliss, he is at liberty to merge into the Absolute. It is something like a son, who comes out of the body of the father, wants to become again one with the father. This means that the son must make a voluntary suicide sacrifising the bliss that can be achieved by filial love and enjoying the fathers' state. A pure devotee persistantly avoids such criminal policy and the King Kulashekhara is our guidance against this pitfall.

The King also desires not to be saved from the 'Kumbhipaka' hell. The Kumbhipaka hell is experienced by the labourers in gigantic iron and steel factories. 'Kumbhi' means the boiler. If somebody is put into a boiler and is set in the process of boiling, he can have some idea of the experience of the Kumbhipakam hell. There are innumerable types of hellish engagements and by the grace of the illusory energy

such hellish engagements are accepted by the illusioned living beings as an endowment of gift. The modernised industrial enterprises, the mills and factories fully equipped with up to date machinaries are different types of 'Kumbhipaka' hell and the organisers of these industrial enterprises accept them as advancement of economic well fare. The well fare conditions are directly experienced by the labourers or the workers in such factories and the organisers who exploit such labouring mass of people, do also await to become one of them sometime after. Intelligent persons do want to be saved from such 'Kumbhipaka' hell. But a pure devotee does not wish even to be saved like them by the prayers of God. A pure devotee of Narayana looks equally upon heavenly happiness, transcendental bliss of becoming one with the Lord or the hellish tribulations experienced in the 'Kumbhipaka' hell. He is not at all interested in them because he is always engaged in the transcendental loving service of the Lord. Even in the 'Kumbhipaka' hell a devotee can adjust a situation of Vaikuntha by the Grace of the Lord. In the Bhagwat Geeta and in all other revealed scriptures it is said that the Lord lives with every living being. As such living being who is destined to live in the Kumbhipaka hell has also

along with him his eternal companion the Lord in His localised aspect as Paramatma. But by the inconceivable power of the Lord—He remains aloof from such hellish circumstances—as much as the air and sky apparatly both mixed together remain separately even though they are both all pervasive by nature. The devotee also in the same manner like his lord does not remain anywhere in this material world except in the service of Vaikuntha although apparently he appears to be living along with other mundane creatures. That is the overlordship of the Supreme Lord by His inconceivable power and that is the prerogative of a pure devotee endowed by the Lord upon His devotee. The devotee does not want it consciously or unconsciously but the Lord is careful about His devotee as much as the mother is always careful about her little Kiddy who is completely surrendered soul to the care of the mother.

A pure devotee like the King Kulashekhara is as much reluctant to have association of beautiful soft skinned attractive women. There are different grades of women in different places of the universe. Even on the surface of the earth on which we live, there are different types of colourful women who are enjoyed by different types of men in different countries. But in other planets which are sufficiently distributed all over the universal space, there are many many beautiful spots enjoyable and desirable by the living being. The nearest and dearest of all of them is the spot in the Swargaloka called by the name Nandan Garden. In this Nandan Garden or Eden Garden—eligible domiciled persons can enjoy varieties of beautiful women called by the name Apsaras. These apsaras are generally enjoyed by the mundane gods as we have heard something in The matters of The great Mughal Kings & Nawabs. These Kings & Nawabs are compared

with straw before the demi-god residents of Swargaloka situated in the third stratum of the cosmic atmosphere. The inner tendency of enjoying is there in the core of the heart of every living being but such tendency is misused in the conditioned or diseased state of material existence. The more such conditions are encouraged the more the period of material existence is extended. It is advised therefore that a living entity should accept sense enjoyable object just for the upkeep of the material body and not for awaking the tendency of sense-enjoyment. The restraint is impossed not by force but there must be a voluntary will for such restraint. Such restraint however is automatically develops in the course of executing devotional services and as such there is no necessity for exerting one self, extraneously, who is already engaged in the devotional services like the King Kulashekhara.

The pure devotee therefore without a positive desire for enjoyment and without a negative attitude for volutary restraint—Tries only to engage himself in the transcendental loving service of the Lord. There is no need of hankering after negation or continuing the mode of affirmation in the dual activities of material existence, one should not bother much about these positive or negative sides for shadow thing but one must increase the trend of aspiring the service of the Lord without any stop.