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Mayavada-sata-dusani, Pt. 2
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To: alt-hindu@uunet.uu.net
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Subject: Mayavada-sata-dusani, Pt. 2
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From: nparker@crl.com (Nathan Parker)
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Date: 31 Mar 1995 20:52:38 -0800
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From nparker@crl.com Fri Mar 31 23: 42:38 1995
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Newsgroups: alt.hindu
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Organization: CRL Dialup Internet Access (415) 705-6060 [Login: guest]
[ Article crossposted from alt.religion.vaisnava ]
[ Author was NAMA HATTA ]
[ Posted on 31 Mar 1995 15:21:00 -0500 ]
Text 50...cont.
... mixed happiness and suffering of material existence? The Supreme is
niraqjana,
never subject to the influence of matter.
Text 51
The sun or some other object fixed in a certain place and not
all-pervading
may be reflected in another place. By definition, the Supreme is
all-pervading. Something not localized, but present in every place, cannot
be
reflected. Therefore the all-pervading
Supreme cannot be reflected. The analogy of reflection is completely
inappropriate to describe the relation between the Supreme and the many
living entities, and by using this analogy one cannot draw the conclusion
that the Supreme and the many living entities are equal.
Text 52
Ramanujacarya, the most exalted of spiritual philosophers, has already
refuted the Mayavada theory that the Supreme and the individual spirit
souls
are identical, just as the sun and his reflection. Because of his expert
refutation, intelligent readers will no
longer accept the Mayavada idea, but will simply joke and laugh at its
foolishness.
Text 53
The sruti-sastra explains that the Supreme and the individual spirit soul
are
like two friendly birds sitting on a tree. It is clearly explained there
that
they are two, and in this way the eternal distinction between them is
established. How have the Mayavadis
become so bewildered that they now contradict the Vedic statement and say
that they are both one?
Text 54
The Vedas explain brahmaivaham na samsari ("I am Brahman; I do not belong
to
this material world of birth and death"). This means that the advanced
transcendentalist no longer identifies himself as a product of material
nature but understands that he is
spirit, different from matter. In this way he becomes free from all
lamentation and all kinds of material contamination. This is the proper
explanation of this statement, not the false oneness imposed by the
Mayavadis.
Text 55
The Vedas explain aham eva khalu brahma ("I am Brahman"). This means that
the
advanced transcendentalist gives up the cripple-minded conception of
materialism and understands his actual spiritual identity in relation to
the
Supreme, but it does not mean that at any time he will become identical
with
the Supreme Brahman.
Text 56
Some theorists claim that by meditating on the Supreme with fixed
concentration of the mind, the aspiring yogi becomes the Supreme, just as
a
larva meditates on becoming a bumblebee and actually becomes transformed
by
that meditation.To this I reply: "You have created this analogy in the
factory of your fertile brain, but it is not supported
by any Vedic literature. Just a the larva becomes a bumblebee, an
individual
spirit soul may attain some of the qualities of the Supreme in minute
degree,
but he never actually becomes equal to the Supreme Personality of
Godhead."
Text 57
By continually worshipping intellectuals with great devotion a person born
with only small intelligence does not become an intellectual, although in
some ways he may adopt the habits of an intellectual. In the same way, by
meditating on the Supreme no one becomes the Supreme. Who will accept the
foolish statements of the Mayavadis?
Text 58
In Vedanta-sutra Srila Vyasadeva affirms the eternal distinction between
the
Supreme and the individual spirit souls in the statement
karma-kartr-vyapadesac ca ("there are two performers of activity"). In his
commentary on this sutra, Sankaracarya admits the
eternal distinction between the Supreme and the individual spirit souls.
In
explaining this sutra, Sankaracarya quotes the statement of the Upanisads:
guham pravistau ("two living entities, the individual spirit soul and the
Supreme Paramatma, reside in the heart").
Text 59
In his commentary on Vedanta-sutra 1.2.5, Sankaracarya quoted verses from
Bhagavad-gita* that clearly show that the Supreme Lord and the individual
spirit souls are eternally different entities. If Sankara did not accept
that
the Supreme Lord and the individual spirit souls are eternally different,
then how could he have quoted these verses that clearly reveal their
relationship as master and servant?
* "The Supreme Lord is situated in everyones heart, O Arjuna, and is
directing the wanderings of all living entities, who are seated as on a
machine made of material energy" (Bhagavad-gita 18.61)
"O scion of Bharata. surrender unto Him utterly. By His grace you will
attain
transcendental peace and the supreme and eternal abode" (Bhagavad-gita
18.62).
Text 60
I am subject to conditional life, where I enjoy at certain times and at
other
times I suffer. The Supreme Personality of Godhead, however, is naturally
always full of transcendental bliss and He never suffers. This is the
distinction between the Supreme and myself. How
is it possible for us to be identical if we are so different in this way?
Text 61
The Supreme is eternal, self-effulgent, always free from material contact,
supremely pure, and the sole all-pervading, all-knowing witness and
overseer
of the entire universe. No reasonable person can present any evidence that
these words may also be a description of the individual spirit soul. These
words are a thunderbolt that strikes the tree of impersonalist monism and
fells it.
Text 62
In the Vedas we find the word jivatmanoh ("of the individual spirit soul
and
the Supreme"). Although the obvious meaning of this word is that he
individual spirit soul and the Supreme are eternally different and never
become identical in a homogeneous merging, still, in order to keep their
theory intact, the Mayavadis reject the rules of Sanskrit grammar and
foolishly deny that jivatmanoh is a dvandva-samasa.
Text 63
In order to keep their theory intact the Mayavadis interpret the word
jivatmanoh as a karmadharaya (adjective) compound. In this way they say
that
the word "individual living entity" is an adjective modifying the noun
"the
Supreme," just as the word "blue" may be employed to modify the noun
"lotus
flower." In this way, they reject the obvious meaning
and by grammatical jugglery try to establish their own unfounded and
fanciful
interpretation.
Text 64
In Vedic literature we find the phrase annam brahma ("spiritual food")
many
times. This phrase means that, when food is offered in sacrifice to the
Supreme Personality of Godhead, it becomes spiritualized. In the same way,
when we find the phrase brahmaham asmi ("I am Brahman"), these words
should
be interpreted to mean that by engaging in devotional service to the
Supreme
the individual spirit soul becomes able to
abandon the misconception of identifying the external material body as the
self and understand that he is actually spirit (Brahman) and not matter.
Text 65
Many passages from the Vedas and Puranas may be quoted to prove that the
individual spirit souls are different from the Supreme, and many other
passages may also be
quoted to prove that they are not different. Abandoning all envy, learned
spiritual philosophers have carefully considered these points and have
concluded that both
the Supreme and the individual spirit souls possess eternal distinct forms
and personalities.
Text 66
O bewildered individual spirit soul, your intelligence has been stolen
away
by the Mayavada illusion. Please give up this continual muttering of
brahmaham asmi ("I
am Brahman") and understand that because you are drowning in the middle of
the impassable ocean of repeated birth and death, helplessly tossed by the
waves of the reactions of past actions, you cannot possibly see the
Supreme.
Text 67
The Supreme is the husband of the goddess of fortune. He is a nectar ocean
of
transcendental bliss. Lord Siva and all the great demigods serve Him. The
sacred Ganges
is water that has washed His feet. Before the material cosmos was
manifested,
He created everything in a moment simply by slightly moving His eyebrow. O
individual spirit soul, your continual muttering of so ham ("I am the
Supreme") is completely unreasonable and illogical. He is the supreme
master,
the monarch who rules all existence and you are His small son, always
dependent on His protection.
Text 68
O foolish individual spirit soul, how is it that you are saying, "I am the
Supreme who pervades the entire universe"? O individual spirit soul, who
has
placed you within this material universe? From where have you come? Why
are
you forced to suffer so greatly within this world? O individual spirit
soul,
please honestly reflect within your heart and try to understand what is
the
actual truth. Please give up this illusory path of the Mayavada theory.
Text 69
O individual spirit soul, please give up this muttering of so ham ("I am
the
Supreme"). Know that you are the eternal servant of Lord Hari, engage in
His
pure devotional service and thus become qualified to enter the eternal
spiritual world. If you reject the service of Lord Hari, you will fall
down
into the wombs of mothers from may different species and you will suffer
great anguish as you wander among the hells and heavens of the material
world.
Text 70
O individual spirit soul, you have made a great mistake by accepting the
motto so ham ("I am the Supreme"). Please reject this illusion and engage
in
pure devotional service to Lord Krsna. Let your motto become "Lord Krsna
is
the Supreme Personality of Godhead, the supremely powerful and opulent
master
of the three worlds, and I am His eternal servant." Give up the Mayavada
fallacy and understand the eternal distinction between Lord Krsna and
yourself. In this way, attain unflinching pure devotion for Lord Krsna.
Text 71
The eternal distinction between the Supreme and the individual spirit
souls
is clearly described in the Narada-pancaratra and all other Vedic
literatures. Still, because their intelligence is devoured by the demonic
Mayavada theory, many great scholars have
become stubborn and impious. They are now unable to understand the
difference
between the Supreme and the individual spirit souls.
Text 72
They who are afflicted with jaundice cannot taste the sweetness of sugar
and,
indeed, to them sugar is very bitter. They whose eyes are diseased cannot
see
the whiteness of a conchshell, because they see everything to be yellow.
Those whose minds are always disturbed by frantic plans to attain sense
gratification cannot understand spiritual purity. In the same way, they
who
are afflicted with the Mayavada disease cannot perceive the happiness in
worshipping and glorifying Lord Krsna.
[There is no Text 73]
Text 74
By the Supreme Personality of Godheads mercy, the individual living
entities
are endowed with a tiny fragment of consciousness. O rascal Mayavadi, do
not,
on this account, arrogantly proclaim, "I am actually the Supreme." By
saying
this you have become like a criminal-minded persons who obtains elephants,
cavalry, and infantry from the king on the plea of begging for protection
during a journey and then decides to use all
these soldiers as his own personal army of bandits to plunder the kings
property on the royal roads.
Text 75
The powerful illusory material potency, who bewilders the three worlds and
is
known as Maya, is the submissive servant of the Supreme Personality of
Godhead, who is the ultimate controller, the master of all transcendental
opulences, eternal, and full of all
knowledge and bliss. The individual living entities are strictly subject
to
the control of that illusory potency, and for her they are like domestic
animals led about by a ring in the nose. Please consider for a moment.
This
is a very substantial difference between
the Supreme and the individual living entities.
Text 76
After carefully studying the six schools of philosophy (Kapila, Kanada,
Gautama, Pataqjali, Jaimini, and Bhatta Bhaskara), intelligent persons
raise
the question: "What is the conclusion? Are the Supreme and the individual
spirit souls different? Are they the
same? Is it possible for them to be one and different simultaneously?"
Text 77
In many places in the Vedas, Puranas, and Vedanta-sutra I have read that
the
Supreme
and the individual spirit souls are eternally different. Then again, in
many
places of the same scriptures I have also read that they are the same. We
must therefore conclude that the Supreme and the individual spirit souls
are
simultaneously one and different. This is certainly very astonishing.
Text 78
The Supreme is described as the supremely independent creator and
controller
of the entire universe. The individual spirit soul is described as always
dependent on higher forces. How is it possible that these two radically
different descriptions apply to the same
person? They must describe two distinct beings.
Text 79
Different medicinal plants and herbs manifest different flavors. Some are
bitter, some sweet, and some a variety of complex tastes. They are not all
one. If they were all one, then why are specific herbs useful for curing
specific diseases and not others? Even if
the herbs are mixed together to form a medicine, each herb still retains
its
specific powers within the mixture. In the same way, when the individual
spirit souls merge into the body of Lord Visnu at the time of cosmic
annihilation, they retain their individuality.
They do not become one. When the material cosmos is again manifested from
Lord Visnus body, the individual spirit souls also emerge and again enter
various material bodies according to the pious and impious deeds they
performed in the previous cosmic
manifestation. When the individual spirit souls enter Lord Visnus body at
the time of cosmic annihilation, therefore, they do not lose their
individuality and become Lord Visnu.
Text 80
Ocean water is salty and river water has no salt. By observing their
different qualities, the difference between the river s and the oceans may
be
perceived. The difference between the individual spirit souls and the
Supreme
Personality of Godhead may be seen in the
same way: by becoming conscious of their different qualities.
Text 81
Although the waters of the rivers flow into the ocean from all directions,
the rivers and oceans do not become one in all respects. The ocean water
remains salty and the river water remains fresh. They do not lose their
natures. In the same way, milk and water are
also very different. They also do not lose their natures even when they
are
mixed together.
Text 82
When water and milk are mixed together, an ordinary person cannot
distinguish
where is the milk and where is the water, although a swan can separate
them
in a moment. In the same way, when the individual spirit souls enter the
body
of Lord Maha-Visnu at the time of cosmic devastation, the Mayavadis cannot
distinguish where are the individual spirit souls and where is the Lord,
although the devotees, who understand everything through the instructions
of
the bona fide spiritual master, can distinguish them immediately.
Text 83
A quantity of milk may be mixed with some milk and a quantity of water may
be
mixed with some water. Even though the substances are the same, the
smaller
quantity does not become one in all respects with the larger quantity.
Rather, the difference of volumes
remains. In the same way, by engaging in yoga meditation, one may appear
to
merge into the Supreme. The yogi does not actually become the same as the
Lord, because the yogi remains tiny and the Lord remains all-great. This
is
the description given by transcendentalists who are pure at heart.
Text 84
There are some scholars who, although they carefully follow the wrong path
and are actually drowning in the great ocean of faulty logic, are
nevertheless very expert at flowery speeches and debate. These persons are
filled with hundreds of faulty theories and they
expound their ideas in many words, proclaiming: "I am the Supreme Brahman"
and "Everything visible is nothing but the moving and non-moving Supreme."
In
this way,
they have cheated and misled the entire world. In this way, they have
openly
exposed to view the very sinful desire that pollutes their hearts.
Text 85
O Mayavadi friend, if you, I, and everyone and everything else are all
actually the same Supreme Brahman and there is no real distinction between
us, then we are actually all one. If this is true, then your wealth,
children, wife, and all your possessions are actually also mine. I claim
them
all now. Give them to me at once.
Text 86
O Mayavadi friend, if we are actually all the Supreme, then the divisions
of
the varnasrama system have no meaning, and the orders and prohibitions of
the
Vedas are also without meaning. You claim to base your theory on the
Vedas,
but your theory leads its followers to ultimately reject the Vedas. What
is
the difference between your theory and atheistic Buddhism? If the
Buddhists
are heretics and offenders for rejecting the Vedas, why are you also not
heretics for the same reason?
Text 87
O Mayavadi friend, please listen. In the Third Canto of Srimad-Bhagavatam,
Lord Kapila carefully explained to His mother that the Supreme Personality
of
Godhead is eternally different from the five gross material elements, the
material senses, the mind, the
intelligence, the false ego, and the individual spirit soul. He carefully
explained the eternal difference between the individual spirit soul and
the
Supreme.
Text 88
Some meditate on the void described by their teacher. With an empty heart
and
mind, they see everything as empty and they conceive of the Supreme
Personality of
Godhead as a void that cannot be described. The actual void is in their
intelligence, and they receive nothing as the result of their labors.
Text 89
In the Mahabharata, Srila Vyasadeva criticized the voidists by saying,
"They
who believe that the Supreme is a void stand in the darkness of ignorance.
Now and in the future they stand in the dark."
Text 90
In the Mahabharata, Srila Vyasadeva has refuted the impostor Kapilas
theory
that the Supreme is an empty spiritual effulgence.
Text 91
Although the Supreme Personality of Godhead is like an ocean of auspicious
transcendental qualities, the Mayavadis, like a flock of sheep blindly
following
Sankaracarya, claim that the Supreme has no qualities. Misinterpreting the
words of the Vedanta-sutra, they mislead their unfortunate followers.
Text 92
The Supreme Personality of Godhead is the unlimitedly powerful original
creator of everything, and He is full of all opulences and transcendental
qualities. How can the Mayavadis be so foolish that they say He has no
qualities? The Mayavadis are heretics who refuse to accept the words of
the
Vedas.
Text 93
The Supreme Personality of Godhead is full of knowledge. He is the enjoyer
of
a host of
transcendental pastimes. His every desire is immediately fulfilled without
His endeavor. He is full of all transcendental opulences and auspicious
qualities. Where do the Vedas say that He has no qualities or opulences? O
friend, why have you become silent? Why will you not say anything to
describe
the lack of auspicious transcendental qualities in the Supreme, who is
like
an ocean of transcendental qualities? O friend, please consider all these
points within your heart and mind. Try to understand what is the actual
truth.
Text 94
Something that exists but has no qualities has never been perceived,
either
in anyones direct experience or in the transcendental revelation of the
Vedas. This conception of a qualityless substance is a phantasmagoria that
exists only in the mind of the Mayavadis. It is like a great flower
imagined
to float in the sky. O friend, if by juggling words you think
you have found a scriptural quote describing this mythical qualityless
substance, then I say no intelligent person will believe you. You will
search
the Vedas in vain for this description.
Text 95
The Vedic texts explain that just as when a Vedic sacrifice is completed
the
performer of the sacrifice may become inactive for a moment, in the same
way,
the Supreme may sometimes be described as qualityless for He sometimes
declines to display His transcendental qualities.
Text 96
When the Vedas explain that the Supreme is without qualities, they mean
that
He has no material qualities imagined by a fanciful worshiper.
Text 97
O friend, although you say the Supreme has no qualities, the Vedas will
not
support your view. The Vedas say, sa satya-dharmah ("the Supreme is full
of
auspicious transcendental qualities").
Text 98
One can only conceive of a thing by understanding its qualities. If one
does
not properly understand the qualities of something, then he misunderstands
it. For example, a glittering oyster shell looks like silver and one may
easily mistake it for silver. Such an
illusion arises from misunderstanding the qualities of the two objects. As
one may mistake an oyster for silver, in the same way, one may mistakenly
think that the Supreme has material attributes. The attributes of the
Supreme
are perfectly spiritual.
Text 99
The Vedas explain, yato va imani bhutani jayante ("the entire cosmic
manifestation has emanated from the Supreme"). Some foolish theorists
claim
that the material cosmos is simply a transformation of ignorance and does
not
have the Supreme as its creator. No
intelligent person will accept this foolish idea.
Text 100
It is not logical to say that this material universe is manifested of
ignorance. This world cannot be simply ignorance, for the Supreme Lord
Krsna
enacts His eternal transcendental pastimes here.
Text 101
The Mayavadis compare material existence to a dream, but in truth it is
not
at all like a dream. The dreaming condition is full of many faults. In a
dream one may eat and drink unlimitedly, but he will never became
satiated,
although in the waking condition one
quickly becomes satiated by eating and drinking. The use of this analogy
by
the Mayavadis is a great blunder, for the waking condition is not at all
like
a dream.
Text 102
If this material world is an illusion, as you say, then why do you perform
different activities for material and spiritual elevation? Just as an
earthen
pot is useful for carrying water, in the same way, this material world is
useful to the individual spirit souls. It may be temporary, but it is not
unreal.
Text 103
If the material universe is simply created from illusion and is false,
then
all religious principles and penances described in the religious
scriptures
are meaningless. If this world is an illusion, then why should pious kings
punish thieves and criminals? Because the Mayavadis are full of dirty
material desires, they are very fond of saying that this
material world is false. In this way, they seek to become free from all
moral
restraints.
Text 104
O Mayavadi friend, you say that this material world is unreal, just as
when a
garland of flowers is mistaken for a snake in the dark, the imagined snake
has no actual existence. This is a poor analogy. In this analogy one thing
is
mistaken for another, but still the garland exists. This analogy does not
at
all show that the material world has no existence. In truth, the material
world exists eternally, although is constantly changing.
Text 105
This material world is created by the real Supreme Personality of Godhead,
the husband of the goddess of fortune. Because the real Lord has created
it,
and because He is present as the Supersoul within every atom of His
expanse,
this material world is reality.
Indeed, when the productions of this world are offered to the Supreme Lord
with devotion, these material products become spiritually pure, just as
ordinary bell metal becomes gold by the touch of a sparsamani
("alchemists
stone").
Text 106
Pure devotional service to Lord Krsna bears no relation at all to the
enjoyment or renunciation of material objects. The devotee accepts all
conditions of his life as the great mercy of the Lord. He does not
consider
his own sense gratification, but only the Lords
service.
Text 107
When one is intent on enjoying material sense objects, he is called a
visayi
"materialist"). Rejection of that enjoying spirit is called viraga
("renunciation").That renunciation makes one eligible to attain the
supreme
goal of life (pure devotional service).
Text 108
In the company of saintly devotees, we repeatedly hear the description of
the
transcendental pastimes of the supremely opulent and powerful Personality
of
Godhead,
and in this way the lake of our hearts has become overwhelmed by great
tidal
waves of pure love and devotion. We reject the false Mayavada theory of
impersonal monism, and we accept the truth that the Supreme Personality of
Godhead is eternally distinct from the many individual spirit souls. Fixed
in
this truth, we worship the two lotus feet of the Supreme Personality of
Godhead, the husband of the goddess of fortune.
Text 109
In the ordinary affairs of this world, the kings representative is often
called "king" or "his majesty," although the person is not the king
himself
but only his representative. In the same way, the Vedic literatures
describe
the individual spirit souls as "brahman," not because they are the Supreme
Brahman, but because of their eternal relationship with Him.
Text 110
The Supreme Personality of Godhead is the source from whom the sun, moon,
all
the planets, and the entire cosmos has arisen. At the time of cosmic
devastation, everything enters the body of the Supreme Personality of
Godhead. Even the demigod Brahma is not able to describe the Supreme
Personality of Godhead by speaking the Vedas. The Supreme Personality of
Godhead is the supreme controller of everything. The Supreme
Personality of Godhead is beyond the touch of the three modes of material
nature. O Mayavadi teacher, why do you teach the slogan so ham ("I am the
Supreme")? I do
not show any signs of supremacy at all. In fact, I am very weak, unlucky,
and
bereft of all opulence.
Text 111
Just as a troop of insects resides within a ripe udumbara fruit, all the
material universes, composed of subtle and gross material elements and
populated by innumerable spirit souls, rest within the form of the Supreme
Personality of Godhead during the time of
cosmic devastation, and then emerge at the time of cosmic creation. At
that
time they do not rest within the Lord. In truth, they remain always
separate
from Him. O Mayavadi teacher, I am not as great as He. How is it possible
or
sensible for the slogan so ham ("I
am the Supreme") to come from my mouth?
Text 112
By the mercy of the Supreme Personality of Godhead, a dumb man can become
an
eloquent orator, a lame man can leap over mountains, and a man blind from
birth can
attain a pair of beautiful lotus eyes. I offer my respectful obeisances to
the moon-faced Supreme Personality of Godhead, who is the son of Maharaja
Nanda and a cintamani jewel for His devotees.
Text 113
Devotional service to Lord Visnu brings a great and eternal result. In
addition to attaining that result, I shall also become famous in some
circles
for some time on this earth as result of having written this book.
Text 114
I have carefully studied the book Sri Narayana-bhakti-bhusa composed by
Sri
Narayana Bhatta, the best of scholars, as well as many other similar
books.
By the mercy of the devotees, I have been able to understand the
confidential
truths of devotional service, which I have described in this book of one
hundred verses, Sri Tattva-muktavali, a description of the truth of the
eternal difference between the individual spirit souls and the Supreme
Personality of Godhead.
Text 115
If in the course of writing this book we have become bewildered and made
some
mistake, we beg the expert scholars to please correct all the mistakes.
Just
as a baby crawling on his hands and feet may sometimes stumble and fall
down,
the speaker of this discourse
may have become bewildered and spoken something against the revelation of
scripture.
Text 116
An envious person will search for some small defect in the poetry of a
saintly devotee and will ignore all the good qualities in his poem. He is
like a person who searches for an ant hole in a great palace bedecked with
jewels. Such a person will never see the good in anything.
Text 117
Let they whose intelligence has been destroyed by envy find fault with my
verses and refrain from seeing any good in them. They who know how to see
the
good in others will see only good and no faults in my poem. Let that
saintly
audience delight in this book.
Text 118
O most exalted devotees of the Lord, if you wish to attain in your
hearts pure devotion to the Lord, then please hear and
read this book, Tattva-muktavali, written by a poet who
is now filled with happiness. This book is very pure
and is full of very beautiful poetry. It is very
auspicious because it carefully distinguishes truth
from illusion. It describes the truth of pure
devotional service and reveals the eternal difference
between the individual spirit souls and the Supreme
Personality of Godhead.
Text 119
This book is filled with many poetic ornaments. Its
verses are very sweet. It is very charming, splendid,
and beautiful. Its words are like nectar. It is a
pleasure garden where the intelligent devotees enjoy
many pastimes. It is full of all good qualities and
free from the slightest fault. May this book, Tattva-
muktavali ("The Pearl Necklace of Truths"), always rest
upon the neck of the devotees.
alt.religion.vaisnava
