Page 16 - History of Tirupathi Balaji and comparison of Sri Vaishnava

specifi cally be understood as the various feelings of happiness derived from
performing acts of devotion meant to please Lord Krishna or His expansions.
One must rise to the spiritual level of pure goodness when one is cleansed of all
material contamination. In that pure stage of life, one can taste this nectar. The
tasting capacity is called rasa or the transcendental mood of love for the Lord.
Why Mayavadi yogis avoid the Personal form of God
After a yogi has attained elevation through the serious practice of austerity,
penance and meditation, he may appreciate the spiritual pleasure of the
impersonal feature of the Absolute Truth. This is called Brahman realization
or the homogeneous oneness experienced as spiritual light that emanates from
the body of Lord Krishna. The Brahman aspect of God realization is a partial
one. In the Srimad Bhagavatam the full realization of God is explained in three
levels that are qualitatively one and the same, “Learned transcendentalists who
know the Absolute Truth call this non dual substance Brahman, Paramatma
or Bhagavan.” (SB 1.2.11) Bhagavan realization of God is the most profound
understanding of God because the Absolute Truth is the Supreme Personality of
Godhead who is the original source of everything. Lord Krishna says, I am the
source of all spiritual and material worlds. Everything emanates from Me. The wise who
perfectly know this engage in My devotional service and worship Me with all their hearts.
(Bg 10.8)
The Paramatma or the Supersoul, who is in the heart of every living entity,
is plenary expansion of Krishna. The impersonal Brahman is the glowing
effulgence also emanating from His body. Experienced seers of the Absolute
Truth understand that these three features, Brahman - Paramatma - Bhagavan,
are qualitatively one because one cannot be separated from the other just as the
sun’s rays and the sun globe and the sun god are qualitatively one. Yet, due to
imperfect knowledge they may be understood as existing independently. The
Mayavadi yogis believe incorrectly that the Brahman effulgence is the ultimate
source of everything. They imagine that if they can merge into the Brahman
effulgence, they become one with God. The eternal spiritual light that emanates
from the Lord’s body is blinding, therefore a yogi must receive knowledge of
how to serve the Lord personally so that the veil of brilliant spiritual light can be
lifted. Thus, the yogi can see the smiling face of the Lord. In the Isopanisad, this
request is directed toward the Lord, “O my Lord, sustainer of all that lives, Your
real face is covered by Your dazzling effulgence. Kindly remove that covering
and exhibit Yourself to Your pure devotee.” (ISO. Mantra 15) Without seeing
the beautiful face of Lord Krishna, one will not be completely purged of material
desires. A yogi must receive knowledge of how to serve the Lord personally.
Without rendering pure devotional service is impossible to see the Lord face to
face. Krishna says “I am never manifest to the foolish and unintelligent. For them
I am covered by My internal potency, and therefore they do not know that I am
unborn and infallible.“ (Bg 7.25) Liberation from material bondage is, therefore, a by-
product of devotional service. Attainment of spiritual knowledge is not suffi cient to insure
liberation. Such knowledge must be overcoated with devotional service so that ultimately
16