2 / D VITÉYA - YÄMA - SÄDHANA (sädhana). The conditioned living entity, however, is unable to decide which is his goal among sense enjoyment, liberation and kåñëa-prema, and which is his practice among karma, jïäna and bhakti. This is sädhya-sädhana-bhrama, illusion about the goal and the process to attain it. If one cannot ascertain the goal, it is not possible to ascertain the practice, and without the practice it is not possible to attain the goal. It is only by the mercy of Vaiñëavas that one can obtain the fortune to understand that bhakti is the only auspicious sädhana, and prema is the only sädhya. Prema is of two kinds: aiçvarya-para (full of opulence) and mädhurya-para (full of sweetness). The äcäryas have determined that the topmost goal is sweet, loving service to RädhäKåñëa under the guidance of the vraja-gopés. Bhajana-virodhi-viñaya-bhrama – Doctrines other than Vaiñëavism oppose bhajana and cause bewilderment (virodhibhrama). This especially applies to impersonalism (mäyäväda), which contaminates the heart and thus renders the living entity unable to discriminate.
Text 9 Asat-tåñëä is of four kinds, as described in the Ämnäya-sütra: aihikeñvaiñaëä päratrikeñu caiñaëä ’çubhä bhüti-väïchä mumukñä ca hy asat-tåñëäç catur-vidhäù The four types of asat-tåñëä are: (1) desire for objects of this material world, (2) desire for heavenly pleasures, like those of Svarga, (3) desire for mystic powers and (4) desire for liberation. pära-trika aihika eñaëä bhüti-käma mukti-käma ei cäri asat-tåñëä näma
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