Adi-lila, Chapter 4 251

worship of different living entities in their constitutional spiritual positions. In the
spiritual world all existence is unadulterated goodness. The goodness found in the
material world is contaminated by the modes of passion and ignorance.

The saying that the human form of life is the best position for devotional service
has its special significance because only in this form can a living entity revive his
eternal relationship with the Supreme Personality of Godhead. The human form is
considered the highest state in the cycle of the species of life in the material world.
If one takes advantage of this highest kind of material form, one can regain his
position of devotional service to the Lord.

Incarnations of the Supreme Personality of Godhead appear in all the species of
life, although this is inconceivable to the human brain. The Lord’s pastimes are
differentiated according to the appreciating capacity of the different types of bodies
of the living entities. The Supreme Lord bestows the most merciful benediction to
human society when He appears in His human form. It is then that humanity gets
the opportunity to engage in different kinds of eternal service to the Lord.

Special natural appreciation of the descriptions of a particular pastime of God-
head indicates the constitutional position of a living entity. Adoration, servitorship,
friendship, parental affection and conjugal love are the five primary relationships
with Krsna. The highest perfectional stage of the conjugal relationship, enriched by
many sentiments, gives the maximum relishable mellow to the devotee.

The Lord appears in different incarnations—as a fish, tortoise and boar, as
Parasurama, Lord Rama, Buddha and so on—to reciprocate the different apprecia-
tions of living entities in different stages of evolution. The conjugal relationship of
amorous love called parakiya-rasa is the unparalleled perfection of love exhibited
by Lord Krsna and His devotees.

A class of so-called devotees known as sahajiyds try to imitate the Lord’s pastimes,
although they have no understanding of the amorous love in His expansions of
pleasure potency. Their superficial imitation can create havoc on the path for the
advancement of one’s spiritual relationship with the Lord. Material sexual indulgence
can never be equated with spiritual love, which is in unadulterated goodness. The
activities of the sahajiyds simply lower one deeper into the material contamination
of the senses and mind. Krsna’s transcendental pastimes display eternal servitorship
to Adhoksaja, the Supreme Lord, who is beyond all conception through material
senses. Materialistic conditioned souls do not understand the transcendental ex-
changes of love, but they like to indulge in sense gratification in the name of devo-
tional service. The activities of the Supreme Lord can never be understood by
irresponsible persons who think the pastimes of Radha and Krsna to be ordinary
affairs. The rasa dance is arranged by Krsna’s internal potency yogamdy4, and it is
beyond the grasp of the materially affected person. Trying to throw mud into
transcendence with their perversity, the sahajiyds misinterpret the sayings tat-
paratvena nirmalam and tat-paro bhavet. By misinterpreting tddrsih kridah, they
want to indulge in sex while pretending to imitate Lord Krsna. But one must
actually understand the imports of the words through the intelligence of the
authorized gosvdmis. Srila Narottama dasa Thakura, in his prayers to the Gosvamis,
has explained his inability to understand such spiritual affairs.
