The path of Bhagavat consists of such expedients as the Lord mentioned
Himself (for those that are not wise) for the speedy acquisition of self
knowledge. In following this Path, man is not overcome by obstacles (as
in the path of Yoga). He may run along this path even with closed eyes
without fear of losing his steps (with closed eyes _i.e._ even without
knowing where he goes and what he does).
(What is the path then?)
Whatever a man does, whether it be the body or speech or mind or the
senses or intellect or the sense of I-ness that acts, let him offer that
all up to the Supreme Narayana.
He who is removed from Isvara, (first) forgets (Isvara), (_Asmriti_),
then there is wrong perception such as "I am the body" (_Viparyaya_).
This is caused by the Maya of Bhagavat. Fear arises from devotion to the
Second. Therefore wise men worship the Lord only, with unfailing Bhakti,
knowing his Guru to be one with Isvara and Atma.
(The Bhagavata School classifies Jivas under two heads -- Antar Mukha
and Bahir Mukha. Antar Mukha is literally one with his face turned
inwards _i.e._, one who withdraws himself from the outside world and
looks to self within, which is only an aspect of Ishvara.
Bahir Mukha Jiva is one with his face turned outwards _i.e._ one who
withdraws himself from the self-within and therefore from Ishvara. He
first loses sight of Ishvara, forgets that he (the Jiva) is an aspect of
Ishvara and that he is not the same as the body. He then considers the
body as one with himself and concerns himself only with its relations to
the outside world. This is called forgetting and wrong perception. "Fear
arises from devotion to the Second." The Second is that which is not
self. In meditation, the Guru stands between Isvara and self, and is
Isvara for all practical purposes to the devotee).
The Dvaita (Mayic manifestation), though not existing, appears to exist,
through the mind of man, like dreams and desires. Therefore wise men
should control the mind, which gives rise to desires and doubts about
actions. Then there shall be no fear.
The existence of the outside world and of the body is like the existence
of dreams and desires. The dream exists for the time being and then
disappears altogether, The dream has its existence because the mind
brings it into existence. It is a creation of the mind, not permanently
attached to the Jiva. So desires are also creations of the mind, not
permanently attached to the Jiva, But they have got a temporary
existence. That existence, however, is an existence in the mind of the
man entertaining the dreams and desires and not outside the mind.
Therefore the existence is not a real one.
So the body of the Jiva and its surroundings are temporarily attached to
the Jiva. As the dream vanishes in the wakeful state, so the body and
its surroundings disappear with the transformation called Death. Body
after body, surroundings after surroundings, are dreams, as it were, in
the mind that bears all through the bubbles arising in the ocean of
Jivic existence.
The realisation of this temporary connection of the body and its
surroundings is a training for the Antarmukha Jiva, for it enables him
to turn towards Ishvara and the permanent aspect of Jiva.
The non-existence of Dvaita has always to be understood with reference
to Jiva or Ishvara, and not _independently_, for the flow of Prakriti is
eternal. The disregard of this primary idea has given rise to many
misconceptions. (Then as to Antarmukha practices.) Hear about the
Incarnations of Vishnu and His blessed deeds, hear about his names full
of import as to those deeds and Incarnations, hear and sing the songs
about Him, without any sense of uneasiness as to what others will say.
Then roam over the earth free from all worldly attachments.
By such practices, and by the recital of His dear names, love for
Bhagavat grows up. The heart then melts away. The devotee laughs loudly,
he weeps, he cries aloud, he sings and he dances like a mad man. He
loses all control over himself.
He salutes Akasa, Vayu, Agni, Water, Earth, the planets, the trees, the
Seas and all beings as forming the body of his Hari. For he knows
nothing else.
He, who worships Bhagavat in this way, has Devotion (Bhakti), perception
of Ishvara (Anubhava) and dispassion (Virakti) -- all three growing at
one and the same time, as, by eating, one gets pleasure, nutrition and
satisfaction of hunger all at one and the same time.
The Bhagavata then attains supreme peace.
II. Nimi then asked: "What are the _Characteristics of a Bhagavata_
and what are the _Signs by which a Bhagavata is known?_"