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THE PRAPANNA-PARITRANA.
NOVEMBER, 1910.]
his nature (or soul-nature) made perfect, i.e., realised. These several ways are karma, jñána and bhakti 20. In this attitude of perfect resignation he recognizes that it is not he who is the fashioner of his destiny, but He the Lord alone. This is named Waylessness, for the refugee is bereft of all other Ways save The Way-the High Lord.
Thus Resortlessness and Waylessness mean in other words that the Lord Narayana alone is the True and Only Goal (upéya) and Way (updya). The refugee in such a frame of mind feels that he is disburdened, or rather relieved of all burden. When the time comes for ending the body (with which the soul is mating), and the Goal is near, the Lord Himself deigns to come, as said in the verse: "I lead him 21"-comes as the most willing Servitor of his refugee, escorts him along the 'Path of Light or Glory' known as archir-ddi, and in the Spiritual Regions krown as parama-pada, unites him with the blessed bands of nityas and muktas, thus ordained in Divine Service for ever and ever.
319
Note.-Resortlessness is the positive attitude of the soul, and Waylessness is the negative. The soul empties itself as it were of itself (negative) and fills in the same with God (positive). These two joined together produce the required effect, viz., eternal salvation, which is no other, according to the Bhagavata Religion, than Eternal Disinterested Divine Service.
A NOTE ON THE NAME "VASUDEVA."
BY ALKONDAVILLI GOVINDACHARYA SVAMIN, O.E., M.B.A.S.
THIS word has two meanings: (i) He who is resident everywhere, and (ii) the Son of Vasudeva. The first meaning is connected with the word wherever it happens in the Védas, Smṛtis, Itihasas1 and Puranas, and with the Holy twelve-syllable Mantra of the Bhagavat-Sastra or the Pancha-rátra. As illustrations of this position, one may read :
(1) fid-vasyo-panishad-the term vásya1.
(2) The Taittirty-panishad-Vishnu-gayatri, vis., "Narayanaya vidmahê, Vasudevaya, dhimahi, tan nô Vishnuh prachodayat."
(3) The many minor Upanishads where the term occurs, and the Pancha-rátras.
(4) The explanation of the term given in the Vishnu-Purana: (a) confirming its universal sense in V. 17, 15: Vasudevaé cha satvataih' (here sátrata meaning Páñcha-rátra), and confirming the raicha-ratra also indirectly; and (b) entering into an explanation of its meaning in VI. 5, 79:
"Sarvani tatra bhâtâni vasanti paramâ-'tmani
bhuteshu cha sa sarvâ-'tmâ Vasudevas tatas smṛitaḥ" IP
and
(5) The Bhagavad-gita itself, where the real son of Vasudeva (second meaning of the word) vis., Sri Krishna, declares its universal sense in the verse :
"Vasudevas sarvam iti
Sa mahatma su-durlabhah." (vii-19).
30 See J. R. A. 8. for July, 1910, Artha-Panchaka.
These are two verses called the Vardha-charama, one beginning with: "athite manasi su-evasthe bartre" and "tatas tam mriyamânam tam,"
33 Bee Chhandogya and other Upanishads and Bh. Gita, viii, 24.
25 See J. R. A. 8., July, 1910, Artha-pañchaka,
1 Also read:"Vishnum krātam VASUDEVAK vijanan vipro vipratvam Apnuyat tatva dartt."
2 Cp. Sahasra-nama-bhashya (name 334) and M. Bh. Moksha. 166
Ohhadayami jagas marvam, bhatva aarya ivå 'méabhibi Sarva-bhuta-'dhivisa cha Vasudevas tatas smritab II
