Page 28 - SBV (English)

xxvi Preface

sociological ethos. A Vaiñëava is not limited by time nor conditioned by his
terrestrial surroundings, because in all times and all places he remains absorbed
in wholly spiritual service to Kåñëa, beyond the constrictive vector of mundane
time and space. Hence, reference to a Vaiñëava’s “life” should be understood to
indicate his transcendental existence manifested within the plane of temporal
existence. Eternally perfect Vaiñëavas appear in human society solely to bring
others back to the immortal abode, which they themselves keenly hanker for in
separation. By their causeless mercy they infuse devotion into the hearts of those
who have neglected Kåñëa since time immemorial. Accordingly, even though
a nitya-siddha mahä-bhägavata like Çréla Bhaktisiddhänta Sarasvaté may appear
to transit through various phases of spiritual development or be tutored in the
principles of bhakti, enlightened thinkers accept that even before being formally
instructed, a liberated soul is never bereft of knowledge of Kåñëa, and indeed is
so enriched by such realization as to be empowered to similarly enrich others.
The character and activities of such exalted devotees can be appreciated
only from the plane of divinity, which they represent and to which they beckon
us, and will remain ever inexplicable to persons unwilling to embrace the spirit
of their teachings. Such outsiders are warned not to equate the transcendental
actions, moods, and emotions of redoubtable devotees with the counterpart
expressions of common men. Mature students of Vaiñëava theology know well
that the anger, disappointment, and other apparently less desirable traits of a
mahä-bhägavata are as much spotless manifestations of his unsullied attachment
to Kåñëa as are his renunciation, tranquility, modesty, and other such qualities
considered exclusively adorable by persons ignorant of transcendental reality.
This point is repeatedly elaborated in the biographies of Çré Caitanya
Mahäprabhu, wherein simpletons are cautioned not to ascribe imperfection to
unimpeachable saints who are beyond their scope of ideation:

yäìra citte kåñëa-premä karaye udaya
täìra väkya, kriyä, mudrä vijïeha nä bujhaya

Even the most learned man cannot comprehend the words, activities,
and symptoms of one situated in love of Godhead. (Cc 2.23.39)

As Çréla Bhaktisiddhänta Sarasvaté elucidated: “Although to external
vision the activities of a devotee and the mischievousness of a pseudo-devotee
may appear the same, there is a gulf of difference between them, like that
between milk and a mixture of limestone and water. Worldly people cannot