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because the mind brings it into existence. It is a creation of the mind,
not permanently attached to the Jiva. So desires are also creations of
the mind, not permanently attached to the Jiva, But they have ^ ot
a temporary existence. That existence, however, is an existence in
the mind of the man entertaining the dreams and desires and not
outside the mind. Therefore the existence is not a real one.
So the body of the Jiva and its surroundings are temporarily
attached to the Jiva. As the dream vanishes in the wakeful state, so
the body and its surroundings disappear with the transformation
called Death. Body after body, surroundings after surroundings, are
dreams, as it were, in the mind that bears all through the bubbles
arising in the ocean of Jivic existence.
The realisation of this temporary connection of the body and
its surroundings is a training for the Antarmukha Jiva, for it enables
him to turn towards Isvara and the permanent aspect of Jiva.
The non-existence of Dvaita has always to be understood with
reference to Jiva or Isvara, and not independently, for the flow of
Prakriti is eternal. The disregard of this primary idea has given rise
to many misconceptions.]-
(Then as to Antarmukha practices.) Hear about the Incarna-
tions of Vishnu and His blessed deeds, hear about his names full of
import as to those deeds and Incarnations, hear and sing the songs
about Him, without any sense of uneasiness as to what others will
say. Then roam over the earth free from all worldly attachments.
By such practices, and by the recital of His dear names, love
for Bhagavat grows up. The heart then melts away. The devotee
laughs loudly, he weeps, he cries aloud, he sings and he dances like a
mad man. He loses all control over himself.
He salutes Akasa, Vayu, Agni, Water, Earth, the planets, the
trees, the Seas and all beings as forming the body of his Hari. For
he knows nothing else.
He, who worships Bhagavat in this way, has Devotion (Bhakti),
perception of Isvara (Anubhava) and dispassion (Virakti) all three
growing at one and the same time, as, by eating, one gets pleasure,
nutrition and satisfaction of hunger all at one and the same time.
The Bhagavata then attains supreme peace.
II. Nimi then asked: "What are the Characteristics of a
Bhagavata and what are the Signs by which a Bhagavata is known?
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