His Divine Grace Çréla Bhakti Rakñaka Çrédhara Deva Goswämé Mahäräj
4/5-3-81
Çréla B.R. Çrédhara Swämé : Hare Kåñëa. Hare Kåñëa.
Devotee : Çrédhara Mahäräj, what about, we have heard that if the spiritual master becomes ill, that is due to the sins of his disciples.
Çréla B.R. Çrédhara Swämé : It may be in some cases, not always, not always. To a certain extent it is there, according to the position of the Guru.
jiva guru asisya hoile para sri visisya karma phala niya harijan?
It is encouraging to know for the disciple, it is encouraging for them. But from the absolute standpoint it depends upon the position of the Guru. And totally it is not wrong. Have to try to underline it.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol!
What is the meaning of the word 'thanks'? I always, whenever you depart, at the time of departure this word is always used. But I have not got a very good idea about such word, thanks.
Devotee : Expressing gratefulness.
Çréla B.R. Çrédhara Swämé : Gratefulness.
Devotee : We feel grateful we are given.
Çréla B.R. Çrédhara Swämé : Thanking is an expression of gratefulness. Then it shows, just like gifts, dharnam. Dharn presupposes that one is owner, proprietor of a thing. So thanking presupposes the existence of a second party. Is it not?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : We're a separate party, we get something, and in return express our gratefulness, a separate party. We are all one party of Mahäprabhu. Ha, ha, ha, ha. It does not send good impression in me, my heart, thanking, gratitude.
Devotee : What should be the real sentiment?
Çréla B.R. Çrédhara Swämé : Something like we are highly…benefited, or something like that, some expression……………………………………………….[speaks Bengali]
What expression should be accurate and nice? Ha, ha.
Devotee : One in the position of a disciple, he should try to make some repayment to the spiritual master.
Çréla B.R. Çrédhara Swämé : Repayment to his master?
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : I say otherwise. I shall say one must not think that his possession of property or person, but they're all properties of my Guru, servants of my Guru. That should be the vision. Even we heard our Guru Mahäräj [ÇrélaBhaktisiddhänta Saraswaté Öhäkura] to say that, "The whole work I should have done. It is my duty to do everything for my master, but I can't do, I am unfit. So Kåñëa has sent so many to help me. They're also my Guru come to help me in my work." So our Prabhupäda [Bhaktisiddhänta Saraswaté Öhäkura] used to see his disciples as Guru in the right plane. And he told that, "When I chastise a disciple, that is my artificial temperament."
Mahäprabhu also told to Sanätana, "Whatever I am talking to you it is all My praläpa . Praläpa means a madman's speech. I don't know really the meaning of all these expressions but I feel so much that Kåñëa, to grace you, He's passing, sending these flows through Me. What I say that I know everything and I can teach you, this is My praläpa . That I am superior to you, this is My praläpa. That I am outside Myself, beside Myself."
"But in the real life you are all my Guru, you have come to help me in my futile attempt of service to my Guru or Kåñëa." Amnayiki [?] and vekhivekiki [?]
And by vekhivek darçana at least we shall consider these are all servants of my Guru or Kåñëa. I may be a leader, leader of the class, leader of the group, like this. My Guru Mahäräj has appointed me to lead this group, but they're not directly under me to serve me. They're the servitors of my Gurudev or Kåñëa. That we are to see.
Hare Kåñëa. Am I clear?
Devotees : Yes.
Çréla B.R. Çrédhara Swämé : That will be more real thing, on the way. Hare Kåñëa. It is awkward to think that they're mine, servants, or something like my property, éçäväsyam.
[éçäväsyam idaà sarvaà, yat kiïca jagatyäà jagat
tena tyaktena bhuïjéthä , mä gådhaù kasya svid dhanam]
["Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong."] [Çré Éçopaniñad, v 1]
Kåñëa is everywhere. Everything belongs to Kåñëa and His own. I am not still claiming to be, to become one of His own, at the bottom of our heart, but still, what I can do, whatever little capacity I have got I must utilise in the service of Kåñëa as I am ordered or expected by my Guru. That will be the solace and consolation from my activity.
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare.
……………………………………………………………………………………?
Where is that Rämänuja now?
Devotee : I don't know.
Çréla B.R. Çrédhara Swämé : He became a hippy?
Devotees : Ha, ha, ha, ha. I think so.
I don't know him.
He was not known by most of the devotees because that was many years ago.
Çréla B.R. Çrédhara Swämé : Yes. He came and within a year he left perhaps. He was not very intelligent but anyhow came, chance coincidence. But Acyutänanda was intelligent.
Hare Kåñëa. Hare Kåñëa. Gaura Hari bol!
The Tamal Kåñëa and others they're engaged in the meeting?
Devotee : Yes, beginning.
Çréla B.R. Çrédhara Swämé : Charu Swämé, has he come?
Devotee : Bhakti Charu Swämé, no he has not returned yet from Calcutta. Today maybe he's coming.
Çréla B.R. Çrédhara Swämé : And Bhävänanda and, no, Sarvabhävan, he was sick I heard. You don't know about him?
Devotee : I don't know if he's recovered from his sickness.
Çréla B.R. Çrédhara Swämé : Hare Kåñëa. Gaura Hari bol! Gaura Hari bol!
Then new friend from Mexico.
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : Hare Kåñëa. Hare Kåñëa.
Devotee : So, Mahäräj, could we ask you a question?
Çréla B.R. Çrédhara Swämé : Yes.
Devotee : I hope it is lokä hita.
Çréla B.R. Çrédhara Swämé : Ha, ha, ha, ha, ha.
Devotee : But even if our questions may not be lokä hita , your answers are always lokä hita. Ha, ha, ha.
Çréla B.R. Çrédhara Swämé : Ha.
Devotee : Lokänäà hita-kärano.
Çréla B.R. Çrédhara Swämé : L okänäà hita-kämyayä.
Devotee : Caitanya Mah äprabhu, He said, "I feel like a fool. My Guru Mahäräj told Me, tomara murkhe [?], You're foolish.' So I don't even know what is the proper question to ask."
Çréla B.R. Çrédhara Swämé :
guru mali muhya dekhi kali dasa asan, murkhe timi tomara naihe vedan tyagi tyar,
krsna nama mantra japa savai e mantra sa [?]
In Benares in the assembly of the Mäyävädés, Mahäprabhu gave His confession like this when they accused, "You belong to our clan. You are disciple of Keçava Bharati. He's one of the members of the Çaìkara sampradäya . You took sannyäsa from him. We are here all stalwarts of the sampradäya but You don't come to us, You don't meet us. Not only that we hear that You sing and dance and do so many things and You do not engage Yourself in the serious discussion and meditation of Vedänta. What is this? But seeing Your figure, Your appearance, I can't think that You are a hypocrite or a designing man. Your figure expresses as clear as transparent fires, a lustre coming from You. Now we want to know why You do these things, dancing, chanting, and don't do meditation and discussions about Vedäntic ontology."
Then Mah äprabhu told that, "My Gurudeva wanted Me to go on chanting the Name of Kåñëa. And he told, in Kali-yuga, general people they're of less merit, they're not fit for the discussion of Vedänta, such a profound thing. So go on chanting the Name of the Lord."
"All right, it is not bad to take the Name of Kåñëa. But why do You dance and sing and do all these things?"
Then Mah äprabhu told, "When such sentiments and feelings came in Me I put it to My Gurudeva, 'What is this? When I take the Name of the Lord such feelings and sentiments come in Me.' Then Gurudeva told Me, 'Yes, You are very fortunate that You have got all these signs in You mind and body.' And with this he quoted passages from Çrémad-Bhägavatam ."
evaà-vrataù svapriya-näma kértyä , jätänurägo druta-citta uccaiù
hasatyatho roditi rauti gäyaty , unmäda-van nåtyati lokavähyaù
[When a person is actually advanced and takes pleasure in chanting the Holy Name of the Lord, who is very dear to him, he is agitated and loudly chants the Holy Name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.] [Çrémad-Bhägavatam, 11.2.40]
"When real devotion descends in the heart of a devotee then these signs must come in him, he will do these things. So You are fortunate enough that You have got that prema, kåñëa-prema, the fifth end of life, You have got. And I am going on, in this way."
Then the talk of Vedänta also came there. And Mahäprabhu told that the real purport of Vedänta is not impersonal, it is personal. And He established there that sort, that, "Why do you say that Brahma is the ultimate conception of the Absolute, impersonal. The signs in the Vedänta, athäto brahma-jijïäsä. janmädy asya yato:
[janmädy asya yato 'nvayäd itararaç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo 'måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi ]
["O my Lord, Çré Kåñëa, son of Vasudeva, O all pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Çré Kåñëa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmäjé, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Çré Kåñëa, Who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."] [Çrémad-Bhägavatam, 1.1.1]
Everything coming from Him, everything is allowed by Him, that is preserved by Him, and everything enters into Him. So, these are the signs of sarvisesa, not nirvisesa. So many specific and differentiated characters are to be found there. It cannot be impersonal. In this way there was some talk. And a particular section they were converted.
And then the other day when Mahäprabhu, after taking bath in the Ganges, went to see Bindhu-Mädhava, at Viñëu Mandir, and there He began to sing and dance nearby the äçrama of the Prakäçänanda. Then some students of his intimated that, "Caitanyadeva is dancing there and singing the Name of Kåñëa. If you like to see that, come." Then with all the disciples Prakäçänanda came to the adjacent devastana [?] and there he found all these things. And he pressed, and it is told that he left the Mäyävädä school and became a disciple. He entered into Vaiñëava theory, that is sarvisesa Kåñëa is above all. Kåñëa conception of Godhead is the highest.
And some say, we do not admit, that Prabodhänanda who wrote many things about Navadwépa, Mahäprabhu, and Rädhä-räsa-suddha-niddhi and all, and Våndävana-sataka. Çiçir Kumär Ghosh, the Founder of Ämåta-Bäzär Patrikä - [a newspaper about Lord Caitanya Mahäprabhu] - he was of that opinion that this converted Prakäçänanda was Prabodhänanda. And he was so much impressed and he got so much grace of Mahäprabhu that he produced all these literatures. But we are not of that opinion.
Prabodhänanda, in Bhakti-Ratnä-kara we find that Prabodhänanda was the uncle of Gopäla Bhaööa, as a Tamilian brähmaëa and he was Prabodhänanda. And in kåñëa-lélä he's Tuìgavidyä. So he cannot be mäyävädé. One who in kåñëa-lélä was so important a figure he cannot be mäyävädé, Prakäçänanda, in any time. But anyhow, the Prakäçänanda lost his position in the mäyävädä school and entered into the devotional school of Çré Caitanyadeva and lived in Våndävana the last days of his life past there taking Hari-Näma. He was the leader of the then mäyävädä sampradäya of Benares.
Hare Kåñëa. Hare Kåñëa. Gaura Hari Bol! Gaura Hari Bol! Nitäi Caitanya.
Devotee : So, the other day you were saying about the potential state of the jéva in the brahmajyoti, Brahmaloka. And then also you told about someone being in the spiritual world and reawakening their identity. You said their consciousness may have been scattered. They may have been a little mad and forgetful of their spiritual identity.
Devotee : Like crazy man, like someone whose crazy, delirious, you said.
Devotee : In the spiritual world, Vaikuëöha, you were saying, someone may be looked upon he became forgetful of his position and had scattered consciousness, or was like a madman, temporarily, for a short time. So how can we understand that the jévas they're coming to the mahät-tattva from the Brahmaloka, are they coming from sayujya or sarupya, or can it be…
Çréla B.R. Çrédhara Swämé : I told that two kinds of jéva come to this world. One type they're already from Vaikuëöha. That is, by the necessity of the nitya-lélä of Kåñëa they had to come here, as a part of lélä. And another by necessity, constitutional necessity, from Brahmaloka their balance, their stage of equilibrium is disturbed anyhow and movement begins in the Brahmaloka.
Devotee : So movement begins in the brahmajyoti.
Çréla B.R. Çrédhara Swämé : Ah, brahmajyoti, and then, by that influence of the movement, then the free will is started, began to move. But the general movement, the individual, it is äkñara, äkñara becomes kñaraù.
[dväv imau puruñau loke, kñaraç cäkñara eva ca
kñaraù sarväëi bhütäni , küöa-stho 'kñara ucyate
uttamaù puruñas tv anyaù , paramätmety udähåtaù
yo loka-trayam äviçya , bibharty avyaya éçvaraù]
["In this world, there are two kinds of souls: the fallible and the infallible. All beings from Lord Brahmä down to the lowest stationary life forms are known a fallible (as they have deviated from their intrinsic nature). But the personalities who are eternally situated in their divine nature are known as infallible (personal associates of the Lord).
But totally distinct from both these types of souls, there is a Supreme Person who is known as Paramätmä, the Supersoul. He is the Supreme Lord. Entering into the three worlds in His eternal form, He maintains all beings in the universe."]
[ Bhagavad-gétä , 15.16-17]
It was non-differentiated, differentiation begins. And then the, because it was really a conscious place, jyoti means consciousness, unit of consciousness, so differentiation and movement, that starts individual consciousness there. From unconscious, a plain sheet, when the specification begins, movement begins, then individual conscious units grow. And because it is consciousness it is endowed with free will. And by free choice from the buffer position, from the marginal position, they had to take one side, side of exploitation and side of dedication. By the choice of their free will they start, and in the result we see that some comes towards exploitation and some goes towards dedication. If we are to analyse to the extreme then we are to follow such trend of thought. Anädi, anädi-bahirmukha.
[kåñëa bhuli sei jéva anädi-bahirmukha
ataeva mäyä täre deya saàsära dukùa ]
["The jéva souls are the marginal potency of the Lord. Though in reality they are servants of Kåñëa, from time immemorial, they have been engaged in misconception, as exploiting agents."] [Caitanya-caritämåta, Madhya-lélä, 20.117]
Anädi means what has no beginning. Then why, after they enter the land of exploitation they begin to come within the form of thought, space and time? Before time, before the conception of this material time, the movement, so, anädi. Anädi-bahirmukha, first, bahirmukhata, bahirmukha means tendency towards exploitation. In the beginning the first tendency towards exploitation. And when it enters the exploitation area then it comes within the factor of time and space, the thought of the mundane world, so anädi-bahirmukha. In this way some enters this side and some may go towards Vaikuëöha. In this way the equilibrium is disturbed and the movement, the dynamic character begins, of this world, in the negative side, that is the side of exploitation, the wrong side, the negative side, that of exploitation. And when they come to exploitation, enters the domain of exploitation, then the giving and taking in the negative land of loan, they really become losers. Apparently they think that by exploitation they will thrive, but really they become losers under the subjugation of the material consideration. Do you follow? Am I clear?
Devotee : Yes. But there's one thing that's confusing to me…
Çréla B.R. Çrédhara Swämé : Yes. What is that?
Devotee : …was the other day about saying, you told about someone, Tamal Kåñëa Goswämé asked about someone entering Goloka or Vaikuëöha, some spiritual position. And you said that the others who are already there, they may be seeing that temporarily he was mad. So how is that possible?
Çréla B.R. Çrédhara Swämé : That is another side. When a baddha-jéva, a fallen soul…
Devotee : Baddha, conditioned.
Çréla B.R. Çrédhara Swämé :…conditioned soul, enters the unconditional area, then they do not make any distinction. That there the method of thinking is all of eternal. So they think that this friendship, the connection which at present we find within one another, that is eternal, that cannot be, but for some time it was not present, so, 'My friend, you are known to me, then why you were absent for so many days. My heart hankers for your company.' In this way they welcome them.
Devotee : That means that he was there before.
Çréla B.R. Çrédhara Swämé : The eternal aspect, when they meet, they think that we are eternally connected, but why for some time there was a bar between us?
Devotee : So that means before, the living entity was with Kåñëa in the spiritual world, and then some separation…
Çréla B.R. Çrédhara Swämé : Only consider, when the eternal aspect is towards eternity, then that sort of conception comes. "That you were absent, and why? We can't ascertain. For a long time you left Me. How can you go on with your life, leaving Me, your bosom friend?" Kåñëa also tells when a new friend comes after a long time, He says, "You, My friend, why, how you can, and where you can be moving, leaving Me here? I am feeling much pain for your separation. Now you have come it is very good." In this way he's received in that plane because for the eternal, and they think it is temporary. It seems like it was temporary in the eternal time. In the factor of eternal counting it is like that.
Devotee : Our Çréla Prabhupäda [ A.C. Bhaktivedanta Swämé], he explained that originally we were all Kåñëa conscious entities in the spiritual world. But because we were forgetful of that consciousness we came under the jurisdiction of matter.
Çréla B.R. Çrédhara Swämé : Brahmaloka means forgetfulness of a number, a big number forgetfulness, and they're as if reserved in Brahmaloka, the forgetfulness.
Devotee : So originally we were with Kåñëa in the spiritual world.
Çréla B.R. Çrédhara Swämé : The two sections, and in lélä, sometimes they manage in such a way that some of them come here, they are not posted in Brahmaloka, not detained in Brahmaloka, but come here also, and then goes up again. That is the part of lélä. And another class that comes, that is posted in Brahmaloka for a long time and from there it is coming this side, that side. So in two ways we find that jéva goes to Kåñëa, Goloka, and mundane world.
Devotee : And in the, our Prabhupäda he had one book…
Çréla B.R. Çrédhara Swämé : Just as suppose, the imperial officers they come in the provincial, with some business they come in the provincial area, and goes back. This is one thing. And provincial officers may be promoted to imperial service. Something like that.
Devotee : Yes. Prabhupäda, he had one book called the Kåñëa Book. It is the tenth canto of Çrémad-Bhägavatam in summary form. And in this one pastime, lélä , of Varuna stealing away Nanda Mahäräja, later in that pastime, Kåñëa, He revealed, manifest to the inhabitants of Våndävana the spiritual realm Goloka. And Prabhupäda says there that some of the associates of Kåñëa were His eternal associates who descended with Him. Others, they were new men and He was giving them their first glimpse of the spiritual world.
Çréla B.R. Çrédhara Swämé : You see the svarüpa-siddhi and vastu-siddhi in our attainment of the highest order we are first to pass through the stage of svarüpa-siddhi and then vastu-siddhi. But svarüpa-siddhi is that we attain the fitness of a particular post fully. And vastu-siddhi, then we are engaged in that post. Suppose I have passed an examination of a district magistrate, IAS, ICS, that is one thing, that is an eligibility I have acquired. And vastu-siddhi means that I am posted in that practically. Then, after svarüpa-siddhi, to attain vastu-siddhi, for some recruitment, the eligible, the past hands, they get a chance to enter that Våndävana. And there, in the prapaïca lélä they first participates and after participating first in some prapaïca lélä, then they are given passports to enter into the eternal lélä forever. Am I clear? No.
Devotee : Yes.
Çréla B.R. Çrédhara Swämé : For svarüpa-siddhi and vastu-siddhi and before attaining vastu-siddhi, that is eternal service there, these eligible persons they are to participate in the prapaïca lélä where Kåñëa has come down. In that particular brahmäëòa he gets the birth, and then after first participation in a prapaïca lélä of Kåñëa they comes in touch with the eternal lélä and then forever they're admitted into His eternal lélä, vastu-siddhi . So it will be like that. So it is said in that way.
Devotee : There's one çloka , it is in Adi-lélä, Caitanya-caritämåta [5.36], and Bhakti-rasämåta-sindu [1.2.278], and Laghu- Bhägavatämåta [1.5.41] of Rüpa Goswämé.
Çréla B.R. Çrédhara Swämé : Yes. What is that?
Devotee :
yad aréëäà priyäëäà ca , präpyam ekam ivoditam
tad brahma-kåñëayor aikyät , kiraëärkopamä-juñoù
["Where it has been stated that the Lord's enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Kåñëa. This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Kåñëa Himself is like the sun."]
So there…
Çréla B.R. Çrédhara Swämé : kiraëärkopamä-juñoù - Yes. That is a very important çloka and that harmonises many things, many opposite things harmonised there. It is said in the çästra that whoever is, that anyone,
kama krodha vaya desa hi chadya dayo nipa bhavo stad gatim gata?
It is mentioned in different places that who is killed by Kåñëa he attains His loka. And also, by dint of bhakti, they also attain Him. Then the both is one and the same? If by that Kaàsa, Çiçupäla, Rävaëa, Kumbhakarëa, that was killed by Viñëu, they also attained Viñëuloka. And those that through the processes of the devotees, they by the process of devotion, they also attain Viñëuloka. Is this one and the same? Rüpa Goswämé says no. Then, how is it said like that in the çästra?
Yad aréëäà priyäëäà ca , präpyam ekam ivoditam - in the scriptures we find as if the enemies killed by Kåñëa and His friends, they both attain the same place. But it is not actually the same. It is just as sun's ray and the sun is one and the same, so also, Brahmaloka and Vaikuëöha one and the same. Kiraëärkopamä-juñoù, ärka and kiraë, there is difference. So ärka is original body, and jyoti is, kiraë means jyoti emanating from the sun. Both have been taken in the broader sense one and the same. So the enemies killed by Viñëu they attain into jyoti, and the devotees they enter the real zone, home. It is in a general way this statement is like that. Kiraëärkopamä-juñoù, kiraë and ärka. So brahmajyoti and Vaikuëöha is taken as one and the same, in this way it has been mentioned like that. But really there's a great difference.
Devotee : So there in his bhäsya, Prabhupäda, he said, he quoted Paräçara Muni speaking to Maitreya and he was saying that, "Do not think that Jaya and Vijaya in every millennium, yuga, that they are falling from Vaikuëöha to become äçuras, demons. We should not think that way." So my question is this, are some Vaikuëöha vasis or the inhabitants of Vaikuëöha, is it possible for them to fall into this material contaminated world? This is unusual.
Çréla B.R. Çrédhara Swämé : There may be two things to be considered here. Jaya and Vijaya are Vaikuëöha [dari?], dari means gatekeeper, and Vaikuëöha's gate, outside the gate there is non-Vaikuëöha…
Devotees : Ha, ha, ha, ha.
Çréla B.R. Çrédhara Swämé : …that is merely Brahmaloka, or Çivaloka. So deviation from that place is not impossible. That is one thing. And another, those that have got some engagement, but the, I told that there are two forms of falling by lélä . For lélä, like play, just as like Hiranyakas, everything is in Vaikuëöha or everything is in Goloka in the broadest sense, broadest sense. But that is no (mun...?), Goloka means all-accomodating, that Krishna lila, accommodates everything but that loses its poisonous habit. Just as a heinous murderer is wanted and when in a play, in a drama it is being shown, it has not got such heinousness . Playfully it is managed by persons what actually when it happens people will shudder. Do you follow?
Devotee: yes
Çréla B.R. Çrédhara Swämé : In a play, when it is found in a play, it loses it’s sting. So in the lila of Krishna everything may be accommodated but no sting will be there. Do you follow?
Devotee : yes
Çréla B.R. Çrédhara Swämé : So everything will be, to maintain its dynamic character, just as Rupa goswami says:
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Just as a serpent, when he goes, his natural movement is curved, not straight, serpent never goes straight but in curved way, so the natural flow of prema, of love, is in a curved way otto hetu ... without cause, with cause or without cause the lover and the beloved they are mayanun they are sometimes without any cause, so many feelings, sentiments, anger and earnestness ...
End of side A