“But acting for the satisfaction of the jéva in his bound stage, while he still has anarthas, cannot be termed real sevä. Only compassion (dayä ) can be shown to such a person.” enjoyment to jévas who are bound by mäyä. None of these entities is sevya, or prabhu-tattva. A debauchee and a thief are both bound by mäyä. It is true that by providing a debauchee with a woman or by giving a thief another’s wealth, one renders service to them by furnishing them with sense enjoyment. However, it is also true that these persons will achieve only perpetual inauspiciousness, and by their association other jévas will surely suffer as well. Rendering service to a jéva bound by mäyä – that is, providing him with sense enjoyment, however well it may be dressed up – results only in the suffering of other jévas. This is because trying to satisfy the senses of a particular jéva bound by mäyä results in inauspiciousness for that jéva as well as in suffering for many other jévas. In regard to jévas who are in the stage of bondage, the term jéva-sevä (service to living entities) does not apply, yet the term jéve-dayä (compassion upon other living entities) is credible. And in relation to jévas who are in the liberated stage, vaiñëava-sevä is possible. But acting for the satisfaction of the jéva in his bound stage, while he still has anarthas, cannot be termed real sevä. Only compassion (dayä) can be shown to such a person. Moreover, we cannot show dayä to a liberated soul (mukta-puruña) – someone to whom we should render service. The term jéva-sevä is irrational, but the terms guru-sevä, vaiñëava-sevä and çiva-sevä are completely reasonable. To render service to or please the senses of guru and the Vaiñëavas is essential. To serve those who are liberated from this world and to show compassion towards those who are bound to it are indeed çuddha-sanätana-dharma, or the jéva’s unalloyed eternal occupation. The jéva bound by mäyä is not Prabhu (Master). In other words he is not sevya-tattva, the supreme worshipable reality. Many who hear this conception will reveal their loyalty to the opinion of the Bäulas [one of the sahajiyä sects], in their attempt to deceitfully pre-
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sent the jéva as sevya-tattva and to thus try to proclaim the conditioned soul to be Näräyaëa. Those who follow the incorrect conception of the Bäulas, consider the state of Lord Näräyaëa, who is the controller of mäyä, to be the same as the state of those jévas who are bound by mäyä. Thus they name the living entities jéva-näräyaëa (“living entity Näräyaëa”), daridra-näräyaëa (“poor Näräyaëa”), açva-näräyaëa (“horse Näräyaëa”), måga-näräyaëa (“deer Näräyaëa”), manuñya-näräyaëa (“human Näräyaëa”) and so forth. They preach that the satisfaction of two mundane objects, the body and mind, is indeed service to Näräyaëa. The terms daridra-näräyaëa, manuñyanäräyaëa and so forth are as illogical and dishonest as saying “My clay pot is made of gold”. Simply adding the names “Näräyaëa” or “Éçvara” to the name of a jéva cannot convert that jéva into prabhu-tattva; rather, it makes him a hypocrite. yas tu näräyaëaà devaà brahma-rudrädi-daivataiù samatvenaiva vék ñeta sa päñaëòé bhaved dhruvam Hari-bhakti-viläsa (1.17)
An atheist (päñaëòé) is one who considers great demigods such as Lord Brahmä and Lord Çiva to be equal to the Supreme Personality of Godhead, Lord Näräyaëa. Çréman Mahäprabhu declares: yei müòha kahe – jéva éçvara haya ‘sama’ seita ‘päñaëòé’ haya, daëòe täre yama Çré Caitanya-caritämåta (Madhya 18.115)
A foolish person who says that the Supreme Controller is the same as the living entity is an atheist (päñaëòé), and he becomes subject to punishment by Yamaräja, the superintendent of death. Daridratva, the state of poverty, is not the same as näräyaëtva, the state of being Bhagavän (prabhutattva). Rather, the state of poverty is completely