1884.] R. Mitra— Psychological Tenets of the Vaishnavas. 113 
active state leads on to the third, or SdJchya, i. e., an ardent feeling of 
friendship for the divinity, and that in its turn to the fourth or Vdtsalya 
(filial affection), and lastly to Mddhurya or love, when the devotee, rising 
above all idea of divinity, entertains the same ardent attachment for the 
Deity which a human lover feels for the object of his love, or “ what the 
milkmaids of Vrindavana entertained for their charming* Krishna.” These 
ideas cannot be consistent with the theory of Aduality. Service and 
friendship cannot exist where the adorer and the adored are identically 
the same. One must start with the idea of inferiority before he can 
deem worship and service desirable or appropriate, and this would 
necessarily imply Duality and not Unity. Kor is the reward of the 
service, &c., as inculcated by the Vaishnavas, such as to support the Adual 
theory. That reward, according to the Bhagavata Purana is fivefold it 
may amount to (1) dwelling in the same region with the Divinity, 
(sdloTcya), or (2) to the attainment of the same supremacy or dominion 
as that of the Divinity (^sdrshti), or (3) to fellow-lodgership, or living 
in close proximity to Him (sdimpya), or (4) to the attainment of the 
form of the Divinity (sdrujpya), or (5) to unity or union with Him, 
(eJcatva).-f The last is the same with the Kirvana or Lay a of non-Vaish- 
nava authors, but Vaishnava commentators are not satisfied with it, 
and explain it away in various ways. The word sdyujya is a homonym 
of eJcatva, and that has been explained by Taranatha in his Vdchaspatya 
to mean dwelling together (ekatra-samavasthdna) ; others hold it to mean 
communion or practically entering a house, but not being identified with 
it. Any how the Vaishnavas do not care for the last, and rely on the 
first four, and therein, we have rivalry, independent existence &c., but 
no union or merging of the human into the Divine Soul, and consequently 
a dual theory. Kavikarnapura, who was a contemporary of Chaitanya, 
and took pride in having seen the saint during his ministry, and for 
having followed him as a disciple, is clearly of opinion that Chaitanya 
* l chapter 29, Verse 13. 
+ Sridhara Svami explains these five terms thus : ^T% 
* N. 
T vj 
I ^ %srTfT #t§rrnf€ it?: 
^TfT I I ^ #Nrr4r*, 
^ ^ 3 i 
^ J 
II 
p 
