Keywords: Sanction, free will, insist, Will of the Lord, Will of God, predestined, fate, destined, freedom,
fortune, independence, independent, providence, responsible, independently, will, one suffers or enjoys
according/ due to previous activities/ deeds/ karma/ acts, evil, doll, puppet, destiny, fixed, sanctioned ,
fulfills, facility, cause, at time of death, body, death, desire, become, make you, makes, forced to suffer/
enjoy, fruits, karmis, karma, conditioned soul, choice, choose, impartial, not partial, chance.
Become a rat, if you are attached to…, you will get your next body as your desire
Suffering of a devotee is different from suffering of a conditioned soul.
God/ Krsna gives you the facility to fulfil your desires. He orders material nature to give you a body. If
you desire to become demon or a tree or a rat, he will make you that.
Krishna.com Articles on Karma, destiny, free will, endeavour
Is everything predestined or we make our destiny?
Doesn’t nothing happen without will of God?
Why does Krishna allow millions of cows to be slaughtered even though they are most dear to
Him? (Digest 17.4 and 19.4) Nothing happens without the sanction of the Supreme Lord, but God's
sanction is not the same as God's actual desire or will. (Please refer to our earlier discussions on
free-will of the living entity.) Certainly Krishna is not pleased when such atrocities are performed,
and by such acts the human society is depriving itself of the Lord's mercy, resulting in the endless
difficulties we are presently facing. However, as Krishna promises in Bhagavad-gita, when there is a
great decline in these religious principles, He advents Himself, or sends His representative to
chastise the miscreants and protect the righteous, to set the situation right again.
It is said that 7 generations up and down get liberated when a pure devotee is born in that
family or if a family member has perfected himself at the end of life. Also we hear that one
cannot go back to godhead unless he has fully surrendered and achieved love of Krishna. What
happens when the people in that family are not devoted? We can take Srila Prabhupada's
family as an example. Please explain. (Digest 65.3)
There is a distinction between `attaining liberation' and `going back to Godhead, or achieving love of
Krishna.' The freewill of a living entity is never interfered with, and as long as one maintains
aversion to Krishna, one cannot enter the spiritual world. Srila Prabhupada answered this specific
question by explaining that the 'type of liberation achieved by those related to devotees is that they
are given the direct opportunity to engage in devotional service in their next life.' The understanding
offered by Srila Prabhupada was that the rendering of devotional service is itself on the liberated
platform; however, one may or may not favorably accept that opportunity. The family members of a
pure devotee are greatly benefited and purified by that connection; the Lord arranges to extend to
them the opportunity to become free from all their Page | 171
past sinful actions, simply out of his unlimited love for his beloved devotee and anyone connected
to them. Opportunity is provided for spiritual progress and in such an elevated state of purity and
liberation from material reactions, they may (or may not) become more favorably disposed towards
devotional service based on that living entity's own free will. One such example was the son-in-law
of Sarvabauma Bhattacarya, Amogha.
Apparently we are doing the activity. So how do we reconcile that "I am not the cause of my
activities"? In Bg 18.14, Krishna explains that there are five factors of action, only one of which is
our self, the others being the senses and instruments, the field of action, the different endeavors
and ultimately the Supersoul. As said above, everything required for performing an activity,
including our own intelligence and strength comes from Krishna. Our independent will constitutes
one of the factors, but we are miniscule and dependent on the Lord for every movement and can
act only under His sanction. Thus, with a little introspection, we can understand that we are not the
cause or doer. We may be an immediate or intermediate cause, but the ultimate doer is Krishna.
See also BG 5.14 ("The embodied spirit, master of the city of his body, does not create activities, nor
does he induce people to act, nor does he create the fruits of action. All this is enacted by the
modes of material nature.") Material nature is creating the fruits of all material activities, not the
soul. We have the capacity to perform work, we make various endeavors, material nature creates
results...and material nature works under Krishna's direction (BG 9.10).
9.2.2) Why should we suffer, if we do not have control over the environment in which we are
born/grow-up?
We are a product of the environment that we take birth and grow up in. To a great extent this
environment determines whether one will be religious or not. If God is in control of this, then
why should one have to suffer the consequences of being born in an atheistic family? (Digest
12.1)
That God is the ultimate controller does not imply that God is responsible for all our actions. Every
individual is responsible for his/her own actions. We make our own destiny based on our desires and
past actions, but that happens under the direction and sanction of God. If one is born in atheistic
family, it is a result awarded in accordance with their own desires and past misdeeds. God's ultimate
control does not exempt us from bearing the responsibility to act in accord with His will and
according to the codes of theistic conduct. However, although our natures are greatly molded by the
environment as you have described, even in the most unfortunate of circumstances one still has one's
freewill and one could take that very situation as an impetus to take shelter of God. A person coming
from unfortunate circumstances from birth may be inspired by God Himself, from within his heart,
assisting him to understand God. The classic example is that of Prahlada Maharaja who, although
was born as the son of the most formidable demon, became an exalted devotee by the association of
Srila Narada Muni.
9.2.3) If we are not the doer, why do we incur karma?
In various writings, we are taught that we are not the doer. If we are not the doer, then why are
we liable for the results of our actions (good or bad) i.e. karma? (Digest 95.1)
We are not the doer, but when we identify ourselves falsely as the doer, by the laws of nature we
become responsible for our actions. With a little introspection, it is easy to see that we are limited
and completely controlled. By dint of our tiny freewill a living entity can wish or choose to do
something, and subsequently make some endeavor with the help of senses and other instruments; all
of the movements of Page | 108
matter that follow are actually carried out by material nature, which is again under the control of
Krishna. Thus we are not the independent cause or doer. (Please refer Digest 78, where we have
discussed this in greater detail) By contrast, if one is acting fully under the direction of the Lord, and
who understands his position as the Lord's instrument, he is not held karmically responsible for his
actions.
9.2.4) Karma and freewill
I am very unclear and confused. Bhagavan Shri Krishna says that all that is happening is
predestined and nothing moves without His sanction. Then He says in BG 2.47 'Whenever and
wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise
of irreligion-at that time I descend Myself.' (Digest 4.1) Our present material position has been
determined by our past activities. This does not mean that we are like programmed robots without
any free will. Within our present circumstances, we have some freedom - just as a tethered cow can
move in a small circle. Depending on how we choose to act now, in accordance with the Supreme
Lord's laws or against His laws, we can get greater facilities or we can bind ourselves further, or we
can get totally liberated by fully surrendering to Him.
Right now I don't know if I believe in God or not. I got this feeling because of recent Tsunami
devastations. I didn't quite understand how God/nature can destroy so many innocent lives
when they didn't do any bad karma, even if there might be few people who had done bad
karma. I also couldn't understand how so many people were destined to die at the same time
even though they didn't have anything in common. (Digest 117.1)
The laws of karma are very intricate. With our limited perception, we may not be able to discern the
exact cause-and-effect relationship in every situation. Both scripturally and logically, however, we
can conclude that every reaction hints at past actions. Nothing in the workings of nature is haphazard
or due to blind chance; if that were accepted as the alternative explanation to God, it does not explain
very much either, in any case.
Truly, many have faced this difficulty in trying to understand or explain pain and suffering in the
material world - how can an omnipotent, all-loving God allow such suffering? But Vedic scriptures
give a very consistent explanation understanding which, having properly understood, one is not
bewildered and shaken in their faith in God in the face of a tragedy. While the living entity is indeed
dependent on God for both happiness and distress, God is not responsible for either; we are. Under
His sanction, our lives are orchestrated by higher beings (demigods) and each of us is awarded the
fruits of our own past actions. Karma can be individual, or it can be collective, i.e. reactions
experienced by an entire community or large segments of society. Large-scale sinful activities of
society such as organized slaughterhouses or undue exploitation of nature can lead an entire society
to experience mass karmic reactions in the form of wars, epidemics and natural disasters.
Superficially it seems that the hundreds of victims of the tsunami had apparently nothing in common;
yet by the intricacies of karma, and unseen superior orchestration, they were meant to experience the
same calamity. But that is not the end; the future destinations of those souls are likely to be equally
varied: those who were more pious among them will achieve better destinations and furthermore,
those that took shelter of God in that calamitous hour of test were sure to have received His personal
protection. A deeper lesson for all of us to learn from this experience is that the very nature of this
material world we inhabit is one of inevitable calamities. Krishna has described it as 'duhkhalayam
asasvatam' - a temporary place full of misery. (Bg 8.15) Srimad-Bhagavatam certifies this world as
"a place where there is danger at every step" (SB 10.14.58), yet there is a place beyond this material
realm, free from all anxieties, and which is our real home, and our goal should be to return there.
(Please note that what we have said here is NOT to 'explain away' and coldly dismiss the tragic
suffering of so many as "just what they deserved". Much to the contrary, one who fully understands
the laws of karma and the spiritual nature of self and is faithful to God, would Page | 118
naturally feel deep compassion for the magnitude of mass suffering; and in feeling thus, he/she
would see the need to take deeper shelter of the Lord and encourage others to do so, knowing that
to be the only real solution.)
I am wondering whether it is actually Paramatama prompting someone when he says that his
conscience tells him that something is right or wrong. Is it correct to say that what one calls
conscience is actually Paramatama? (Digest 113.1) Often, but not always. Supersoul sanctions
everything that happens within the material energy, so we can say that "Not even a blade of grass
moves without the sanction of the Supreme." Conscience, moreover, implies an explicit direction
towards goodness or even divinity, which most certainly emanates from Supersoul.
But some of the "inner directions" that we feel are far from Divine, or even goodness. For example, it
is possible for someone to do something that is terrible, and to feel no sense of conscience. That
absence of conscience, or the acceptance of some wrong to be right (ignorance, forgetfulness) is
sanctioned by Paramatma, but that is not at all the personal wish or higher Page | 124
direction of Paramatama. On the other hand, one may be tuning into on an inner prompt that is
NOT the divine direction of God, yet still think it to be so. In fact, the prompt may be harmful for the
individual as well as for others. That is not the function of conscience, but of ignorance.
If Krishna is all powerful and wants us to come back to Him, then why does He not simply do it?
(Digest 1.3) The answer to your question, which you have said is a very fundamental one, rests on
the understanding of the living entity's free will. Because there is free will, the living entity can
choose to misuse their free will. When this choice of misuse of free will is exercised by the living
entity, the Lord may sanction it. But the punishment is also there along with the sanctioning, so that
the living entity learns the lesson that misuse of freewill will not bring happiness. If you look on the
other side of the question, `Why is it that God does not restrict our free will so that we cannot
misuse it?', then you have a situation where love is also not voluntary but forced. That is not love,
that is something else. In order for there to be real love for God, there must also be the opportunity
for free will, including the misuse of free will.
I'm wondering how individual free will factors into the verses and purports describing the
species of demoniac life. Specifically BG 16.19 - 20. Srila Prabhupada's purport states: "In this
verse it is clearly indicated that the placing of a Particular individual soul in a particular body
is the prerogative of the supreme will." "As for the demoniac, it is clearly said here that they
are perpetually put into the wombs of demons, and thus they continue to be envious, the lowest
of mankind." These statements seems to indicate that the individual (in human form by
indication of the word mankind), at some point, loses his free will to serve Krsna. The verses
and subsequent purports of BG 16 also would seem to apply to most of society. Is it proper to
think of the majority of mankind as demoniac? (Digest 214.1)
As You know, the Supreme Personality of Godhead, the Absolute Truth is fully independent, svarat
and the living entities being parts and parcels of the Lord, have minute independence/free will.
Minute free will is an inherent quality of the soul and it can never be taken away from a living entity
at any time (in the material or spiritual world). We choose (due to our minute free will), and there are
outcomes for our choices but these outcomes cannot be independently determined or created. All
endeavors, following a free will choice which we make, are fully dependent in their outcome upon
the Will or Sanction of the Supreme. Karmana daiva netrena - under sanction of Superior authority
[SB 3.31.1]. We have our desires and our free will, but they are supervised by the Supreme,
according to natural laws. Thus, our freedom to 'create our destiny' is VERY restricted! We really
have not so much control, ultimately. Within our restricted freedom, we can choose if we are going
to act according to God's laws or not. That is within our control. But ultimately Krishna is the
supreme controller, the actual and ultimate doer. Page | 175
Our present material position has been determined by our past activities. This does not mean that
we are like programmed robots without any free will. Within our present circumstances, we have
some freedom - just as a tethered cow can move in a small circle. Depending on how we choose to
act now, in accordance with the Supreme Lord's laws or against His laws, we can get greater or
lesser facilities thus binding ourselves further, or we can get totally liberated by fully surrendering
to Him. The statement you quoted from Srila Prabhupada's purport BG 16.19 "In this verse it is
clearly indicated that the placing of a particular individual soul in a particular body is the
prerogative of the supreme will" is very nicely explained in SB 3.31.1: TRANSLATION The Personality
of Godhead said: Under the supervision of the Supreme Lord and according to the result of his
work, the living entity, the soul, is made to enter into the womb of a woman through the particle of
male semen to assume a particular type of body. PURPORT As stated in the last chapter, after
suffering different kinds of hellish conditions, a man comes again to the human form of body. The
same topic is continued in this chapter. In order to give a particular type of human form to a person
who has already suffered hellish life, the soul is transferred to the semen of a man who is just
suitable to become his father. During sexual intercourse, the soul is transferred through the semen
of the father into the mother's womb in order to produce a particular type of body. This process is
applicable to all embodied living entities, but it is especially mentioned for the man who was
transferred to the Andha-tamisra hell. After suffering there, when he who has had many types of
hellish bodies, like those of dogs and hogs, is to come again to the human form, he is given the
chance to take his birth in the same type of body from which he degraded himself to hell.
Everything is done by the supervision of the Supreme Personality of Godhead. Material nature
supplies the body, but it does so under the direction of the Supersoul. It is said in Bhagavad-gita
that a living entity is wandering in this material world on a chariot made by material nature. The
Supreme Lord, as Supersoul, is always present with the individual soul. He directs material nature to
supply a particular type of body to the individual soul according to the result of his work, and the
material nature supplies it.
„Freewill‟ & „humility‟
If a person is addicted to drinking alcohol, for example, this is a result of an individual's past
choices of association and action. With such an understanding, it seems that we are the doer, at
least in terms of the choice being our doing. One might argue that it is ego to think that way. I
understand that each of our endeavors must have the blessing of the Great One to make it
happen. So, good or bad is it ok to say/understand that we do have a small part to play making that choice? Or are we saying that when good things happen be humble and don't get
attached to results, but when there is suffering then understand it was our choice? (Digest 80.1)
Page | 176
Of the two options you have offered within your question, the former understanding is correct and
complete. The second understanding is correct but incomplete. Correction: We should be humble in
all circumstances of life. Humility is affective, ie. an emotion, but also objective, ie. an understanding
of self based upon clear, specific and certain knowledge of Reality. Bhagavad-gita indicates that we
choose (due to our minute free will), and that there are outcomes for our choices, which we do not
independently determine or create. All endeavors, following a free will choice which we make, are
fully dependent in their outcome upon the Will or Sanction of the Supreme (NOTE: this is an
objective cause for humility!) We are entitled to our minute free will, and in turn to endeavor
accordingly, but we are not entitled to claim ownership or enjoyership over the results of our
endeavors. (See BG 2.47) This is true whether the present circumstances of our life, which represent
the combined fruit of our past activities, are good or bad.
12.1.8) Factors of karma and freewill
As it said in Bhagawad geeta Ch 3 Text 27 everything is under the control of three modes of
nature or the Supreme Lord we under the false ego think that we are the doers. not even a
blade of grass move without His will. Bg. Ch 18 Text 14 also says in 5 things are require for any
action to be done and in that the doer is one of them. my question is that than how the free will
works? if anything good or bad happens how is the doer responsible for that particular act
since everything is controlled by Krsna. second question is that do we get our modes according
to our previous karma and that mode forces us to do particular kind of karma. I understand
that devotees are under direct control of spiritual energy of the Lord whereas maya devi acts
on non devotee that means always we are under control of our previous Karma and we have to
act accordingly. so how does a person is responsible for any act in this life. (Digest 174.3) We
have discussed similar questions on karma and free-will and predestination in previous issues, digests
4, 70, 78.
12.1.9) If Krishna knows the future, where is our freewill?
In BG AS IT IS Krishna says I know past, present and future. Knowing past and present is ok,
if Krishna knows exactly (means every single moment of us) that means our future is well
defined then where is the free will for us. If there is free will then how Krishna knows what will
we do in future. I already asked Maharaja same question, he explained that there is free will,
Krishna will not interfere in that, but at the same time He knows what will we choose from that
free will. I have not satisfied with that answer, can you elaborate that. (Digest 2.1)
A father may know that his son likes ice-cream better than anything else. Still, out of love he might
ask his son, "My dear son, would you like to have ice-cream or cake?" The father Page | 177
knows the son will choose ice-cream, but the choice is still there and the boy can still choose either
of the two. This is just a very crude example; Krsna's 'knowing' is much more than that. He is
omniscient, beyond just the present circumstances of time, and He exactly knows our innermost
desires, propensities etc. Even if we were going to choose 'cake' this time, He would know it! Yet as
the Supreme loving father, He gives us the choice every moment, 'Choose Me or choose maya', and
we can choose as we like! Krsna's knowing 'future time' does not diminish our freedom of will to
choose.
12.1.10) Do „demonic persons‟ lose their freewill?
“As for the demoniac, it is clearly said here that they are perpetually put into the wombs of
demons, and thus they continue to be envious, the lowest of mankind.” These statements seems
to indicate that the individual (in human form by indication of the word mankind), at some
point, loses his free will to serve Krsna. (Digest 214.2) Bhurijana Prabhu writes in 'Surrender Unto
Me' 16.20: Srila Baladeva Vidyabhusana comments: Arjuna may ask, "But, after many lifetimes,
they should eventually receive Your mercy, by which they will be freed from their demoniac births."
Lord Krsna answers: "These foolish persons take birth in demoniac forms of life birth after birth.
Failing to achieve Me, they descend to lower forms of life, even taking birth as dogs."
In the phrase "failing to achieve Me," the word eva, "certainly," indicates: "There is no possibility of
My mercy falling upon them. It is even difficult for them to achieve a good form of life that would be
a prerequisite to obtaining Me." The following question can then be raised: "But the Supreme Lord
automatically has His every desire fulfilled. He can make even the unqualified qualified." The
answer is: "Yes, He could, if He had such a desire. But actually He does not have even the seed of
that desire. Thus the author of the Vedanta-sutra has described the Lord's partiality in the sutra,
vaisamya-nairghnyena: the Supreme seems to be unfair because of His partiality to some and His
enmity toward others." Srila Prabhupada writes strongly in his purport to text 20: "It is clearly stated
that the demoniac people, life after life, are put into the wombs of similar demons, and, not achieving
the mercy of the Supreme Lord, they go down and down, so that at last they achieve bodies like those
of cats, dogs and hogs. It is clearly stated that such demons have practically no chance of receiving
the mercy of God at any stage of later life." Birth after birth they suffer, especially by being born into
lower species. Because such souls have no desire to get out of material existence, they don't. They
don't want Krsna's mercy, and He doesn't give it to them. According to Srila Baladeva Vidyabhusana,
Arjuna now asks Krsna: "People hearing this are going to want to give up these qualities. What can
they do to accomplish this?" Krsna answers this question, and in this way presents us with our own
choice either adopt demonic life and become degraded or reject it and obtain the supreme destination.
SB 3.30.34 also sheds further light: TRANSLATION Having gone through all the miserable, hellish
conditions and having passed in a regular order through the lowest forms of animal life prior to
human birth, and having thus been purged Page | 178
of his sins, one is reborn again as a human being on this earth. PURPORT Just as a prisoner, who has
undergone troublesome prison life, is set free again, the person who has always engaged in impious
and mischievous activities is put into hellish conditions, and when he has undergone different
hellish lives, namely those of lower animals like cats, dogs and hogs, by the gradual process of
evolution he again comes back as a human being. As long as one has rebellious and envious
mentality one will only get more and more bound. Freedom in this world is very restricted. Any
conditional rule will only chain us more and more. But when rebellious mentality is completely
gone, one's freedom is practically unlimited as demonstrated by Narada Muni - SB 1.6.37 (what a
contrast!): Suta Gosvami said: Thus addressing Vyasadeva, Srila Narada Muni took leave of him, and
vibrating on his vina instrument, he left to wander at his free will. PURPORT Every living being is
anxious for full freedom because that is his transcendental nature. And this freedom is obtained
only through the transcendental service of the Lord. Illusioned by the external energy, everyone
thinks that he is free, but actually he is bound up by the laws of nature. A conditioned soul cannot
freely move from one place to another even on this earth, and what to speak of one planet to
another. But a full-fledged free soul like Narada, always engaged in chanting the Lord's glory, is free
to move not only on earth but also in any part of the universe, as well as in any part of the spiritual
sky. We can just imagine the extent and unlimitedness of his freedom, which is as good as that of
the Supreme Lord. There is no reason or obligation for his traveling, and no one can stop him from
his free movement. Similarly, the transcendental system of devotional service is also free. It may or
may not develop in a particular person even after he undergoes all the detailed formulas. Similarly,
the association of the devotee is also free. One may be fortunate to have it, or one may not have it
even after thousands of endeavors. Therefore, in all spheres of devotional service, freedom is the
main pivot. Without freedom there is no execution of devotional service. The freedom surrendered
to the Lord does not mean that the devotee becomes dependent in every respect. To surrender
unto the Lord through the transparent medium of the spiritual master is to attain complete
freedom of life.
A friend of mine told me that he does not believe in God. His explanation was "I don't believe
in anything. I have no need. If I come across something that I cannot explain, I accept the fact
that I cannot explain it. I feel that it is a very hard thing to do and I feel those who believe in
God cannot do that. They need some way to explain things and God is just an excuse. I believe
the ones who believe in God are so weak within that they need someone to blame their mishaps
or their wrongs upon." What he told me did make an impact on me. I don't have an answer to
what I believed in but he had a reason to not believe in. I thought maybe you could give me an
answer to my belief . (Digest 33.2)
It is the nature of the inquisitive mind to inquire. That is the special feature and indeed the purpose,
of human form of life. Animals also have intelligence but their intelligence is exercised only for the
purpose of procuring food, and for mating and defending. However, Page | 237
human beings have the capacity to inquire and understand the deeper meaning of life. Is there no
need to seek the deeper meaning in life? There is a great need to do so. Here are some reasons
why. If I don't know the purpose of life or why I exist, what kind of life is that? An intelligent person
naturally asks these questions, "Where did I come from, where am I going, what is the meaning of
all the orderliness in nature I see around, who has made it, why is there suffering?" A child may
believe that a remote-controlled toy car is running by itself, and may accept this as fact, and may
have no need to inquire further, but it is not so for a thoughtful adult. Belief in God is not an excuse
made up by people who didn't have any other explanation. This is the view of anthropomorphism,
the view of God as a "creation" or "imagination" of man, conjured up by the wishful thinking of
weak-minded individuals. However, if you read some of the writings of the great acaryas you would
realize that they certainly were the opposite of weak-minded. They were scholars of the highest
caliber and also men of great character and accomplishment. Nor were they unsuccessful people
who turned to philosophy in frustration; many of them held responsible posts in society and were
very much respected, wealthy, successful and so on. Men of such caliber have pondered over
questions of existence, cause and effect and so on and logically arrived at the ultimate conclusion of
the cause of all causes --- God. It is quite possible to come to a completely atheistic or
impersonalistic conclusion through such inquiry, as so many modern philosophers and scientists
have done. However, the missing point is that they are trying to understand God and His plans, who
is beyond the perception of our mundane senses, through their own intellectual exercises. Srila
Prabhupada often ridiculed the foolishness of this attempt with the story of a well frog trying to
understand the Atlantic ocean in terms of Dr. Frog's well - the only world he knew. The Vedic
method is that in order to understand the true picture of things, to get the right answer to these
existential questions we discussed above, one must approach those who have already realized the
truth. But acceptance of Vedic authority is not blind sentiment, as many people think. It is very
much based on logic and the Vedas are so exactingly scientific. When one makes his/her inquiry in
the light of the intelligence of Vedic authority, then one comes to the undefeatable conclusion - the
cause of all causes is a transcendental person, God, Who is the source of everything (including our
selves) and under Whose control everything moves. Some unscrupulous or uninformed people
might have taken advantage of this fact, to explain away their misdeeds, because after all "without
God's sanction nothing would happen". However that is not the teaching of these acaryas; the
Vedic science very much holds one responsible for one's actions, and one's freewill, but under the
sanction of God. (Please refer to our previous discussions on Freewill.) The bhakti yoga process of
devotion to God is simultaneously simple and sublime; it is so effective that even a child can
practice it, as can a great scholar. Even those who do not have very much knowledge of theological
aspects may worship the Supreme Lord by simple acts of faith. Krishna says in BG that unto those
who do so, even if they may not have full knowledge initially, He reveals everything to them
gradually. After all, it is He who in fact gives knowledge and faith to everyone, including to your
friend; his ability to think and speak and have strong faith is also dependent on gifts from God! To
those who have faith in the existence and benevolence God, He gives them the real knowledge by
which they can know Him and His creation in truth.
I was watching Good Morning America and they did a story on a man that claims to be Jesus.
The question is that when such individuals claim to be God what kind of bad karma will he get
for saying he is God, what kind of punishment will this man have to endure for committing this
act? I don't know why but this has been bothering me because I can't understand why people
follow and believe in such people. When they should know that there is only one God, Krishna,
why is it that people will believe anything that they are told? (Digest 186.1)
Srila Bhaktisiddhanta Sarasvati Thakur summed up this material world as a society of cheaters and
cheated. There are many people in this world who want to be cheated, who want to settle for
something cheap that pleases their senses and are not serious about purity or truth. So Krishna
arranges for a big cheater to mislead them. There have been many such persons in history and the
cheaters are themselves in turn cheated and have to meet their end; even at the time of Krishna's
pastimes on this planet, there were some persons like Paundraka who claimed to be God and had his
own set of followers for some time, but finally Krishna annihilated him. (Krsna book Ch 66) It can
be seen that the blind followers of such cheaters are generally very much interested Page | 247
in wanting to enjoy sense gratification through the medium of religious or spiritual life, rather than
a sincere desire to know and serve the Supreme. This constitutes a cheating mentality on their part
- to enjoy the material world in the name of God but without actually surrendering to God; thus
they themselves are cheated, although they may otherwise seem innocent and even serious and
dedicated in their following. Often it can be observed that such followers are desperate for some
quick material gain or relief from suffering, so much so that they would readily accept anyone or
anything that promises them such illusory benefits, and Krishna sanctions their desire to follow such
illusory goals. Krishna or God, however, can be understood only by those who approach Him with
genuine attitude of service and devotion. As Krishna says in BG 7.25, He reserves the right to not
reveal Himself to those who do not have such a disposition. Krishna also explains different types of
faith in BG Ch 17, in response to a question that Arjuna asks similar to your question. (See BG 17.14) According to the modes of nature acquired by a person, one evolves a particular type of faith.
Those who are in the modes of passion and ignorance will worship demons, spirits or select a
powerful man to be God, whereas those who are in the mode of goodness tend to worship different
higher demigods. By following scriptural directions, those in the mode of goodness have a better
opportunity to accept the association a devotee, take up devotional service and gradually rise to the
point of understanding the Supreme Personality of Godhead. From the above discussion, it is
evident that one should be minimally in the mode of goodness and free from sinful desires, and
genuinely seeking to know the Absolute Truth, in order to understand Krishna. However, even if
one may not be so qualified, if one is fortunate to come in contact with a pure devotee or his
teachings and accepts his direction, one can immediately understand Krishna, and under the
guidance of the devotees one can become fully purified of all misconceptions. This gives a clue how
we can respond when we see or hear about such misleading pseudo-incarnations or so-called
spiritual processes/groups. The solution lies in educating people and disseminating real
transcendental knowledge. Rather than feel disturbed or agitated, we can understand the true
nature of this material world and develop compassion for these souls who are unfortunate and
embarrassed by their own material desires due to their ignorance of Krishna. Of course a devotee,
being para-duhkha-duhkhi, does feel some disturbance to see so many innocent people being
cheated, but he takes it as an impetus to strive to disseminate this unadulterated knowledge found
in Bhagavad-Gita, carefully preserved and handed down to us through many generations in disciplic
succession. This is what Srila Prabhupada did to fight the many pseudo-gurus and organizations
prevalent during his time. He worked tirelessly to translate the Vaisnava literatures and traveled
incessantly to teach and personally train the devotees in the actual science of God- realization. But
for his sacrifices, we would not have access to this scientific knowledge about Krishna. So you can
also strive to become his able representative and transmit this knowledge, not only by speaking
about it but more importantly by being a living example of these teachings, such that those who
come in contact with you will naturally appreciate and accept these teachings. When people are
educated in the right knowledge and culture, then they cannot be cheated.
Please elaborate the statement "Within the instruction of the spiritual master lies the
empowerment to carry out the instruction". (Digest 76.3) The bonafide spiritual master is a
confidential servant of Krishna. Whatever instruction he gives to his disciple to progress in Krishna
Consciousness, Krishna protects the words of His confidential devotee. The spiritual master is
expert in his disciples, after evaluating the platform of life they are situated on and their nature, in
Krishna's service. As he is very well aware of the psycho-physical condition of his disciples even
better than they understand themselves, he instructs the individuals to engage in do-able services
to make progress in Krishna consciousness. The spiritual master, while giving instructions, also
blesses that particular devotee to carry out that particular instruction. Since he is very very dear to
Lord Sri Krishna, He sanctions this personal blessing. Therefore it is said that within the instructions
of the spiritual master lies the power to execute them. See SB 10.2.30 for one specific scriptural
reference in this regard.
How should we understand that ultimately we are not the doer of our activity? How to keep
this understanding always and work, because many times when we work we often get carried
away thinking that actually I'm the doer (and it appears to be so)? (Digest 171.1)
With some introspection, guided by spiritual intelligence from Bhagavad-Gita, we can recognize that
we are not the ultimate doer. We discussed this in a previous digest, (http://vcal.iskcondc.org/cgibin/renderphilo.pl?digestname=digest78): "In Bg 18.14, Krishna explains that there are five factors
of action, only one of which is our self, the others being the senses and instruments, the field of
action, the different endeavors and ultimately the Supersoul. As said above, everything required for
performing an activity, Page | 356
including our own intelligence and strength comes from Krishna. Our independent will constitutes
one of the factors, but we are miniscule and dependent on the Lord for every movement and can
act only under His sanction. Thus, with a little introspection, we can understand that we are not the
cause or doer. We may be an immediate or intermediate cause, but the ultimate doer is Krishna.
See also BG 5.14 ("The embodied spirit, master of the city of his body, does not create activities, nor
does he induce people to act, nor does he create the fruits of action. All this is enacted by the
modes of material nature.") Material nature is creating the fruits of all material activities, not the
soul. We have the capacity to perform work, we make various endeavors, material nature creates
results...and material nature works under Krishna's direction (BG 9.10)." To maintain this
consciousness while working in the field of our activities, however, takes devotional practice --- by
increasingly recognizing our insignificance and cultivating a mood of dependence on Krishna in
doing our activities. When we practice doing every activity in the mood of a servant, simply as an
order-carrier of Guru and Krishna - from simple things as chanting or cleaning to executing
occupational duties, discussing philosophy or interacting with colleagues - this internal cultivation
strengthens the realization of our totally dependent position. While doing so it will become
increasingly evident that the result derived from work done in such a mood of surrender and
dependence is perceptibly much different from the result obtained by acting in the mood of doer, in
terms of what effect it has on our own consciousness and also upon the environment and others
around us. When acting according to scriptural direction, under the guidance of the Lord's
representatives, and for the purpose of pleasing the Lord - you will begin to see that such actions
are uplifting, liberating and beneficial for all, while you are simply being an instrument, personal
qualifications/disqualifications notwithstanding. In contrast, when acting under the impression that
'I'm the doer', under the influence of false-ego, what is really happening is that we are being
completely conducted by the modes of nature - be it goodness, passion or ignorance(Bg 3.27
http://vedabase.net/bg/3/27/en); consequently the results are also completely controlled by the
modes, not in our control. This personal realization reinforces our recognition of the fact that we
are not the doer but simply an instrument, fully under the control of either the modes of nature or
the internal potency of devotion, depending upon our desire or freewill disposition. In summary, by
acting in a mood of service under the guidance of realized devotees, we can become free of the
false sense of doer-ship. By adopting the mood of humble service, Krishna provides us with ample
yet gradual realization of this important spiritual reality.
Is the choice of our spouse predestined by karma (are marriages made in "heaven")? Is it
predestined by God? Does my free-will have a role in such a choice? If I like one person and am
neutral towards another, how do I make a decision that is best? Should I simply surrender to
God and let God decide - is such surrender cowardice or escapism? If God will make a
decision, how does God decide in such situations - will God take my preferences into account?
(Digest 111.2)
At every step, freewill has a bearing upon one's destiny. The range of choices in various situations of
life, including marriage, is defined by Karma - both past and present (i.e. actions and choices made
in past and present life), and yet there is scope for redefining those choices by our present actions.
Krishna does not directly involve Himself in arranging the details of karmic events in everyone's life.
As stated in the Gita (BG 9.9, BG 13.23) -- including those who want material enjoyment -- He is
seated in their heart as though neutral, witnessing and permitting the soul's material enjoyment as
well as sufferings that result from their own choices. Under His sanction, material nature awards
the due results of their desires and actions, as they deserve. But for those who want to become His
surrendered devotee, Krishna personally orchestrates their life and guides their decisions in such a
way that will bring them closer to Him. (Bg 10.10) Thus, He may bless His devotee with a marriage
situation which will be conducive to spiritual progress. In short, the Lord's reciprocation in guiding
our life depends on our predisposition or inner purpose, and not necessarily the particular
preferences and choices. Regarding making the decision on who to marry, certainly it is nice to be
surrendered to the Lord's direction, but surrender does not dictate absolute passivity. While
sincerely praying for the Lord's guidance and inspiration, you can at the same time actively make
considerations based on your personal nature, compatibility and needs. In the same spirit, you
should also seek counsel from experienced grhasthas who know your nature well, and who can take
your attention beyond superficial attractions and aversions to help make a wise decision.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Your Heart To
Heart Friend >> Paramatma is the Real Doer >>
Paramatma is the Real Doer
There is a wonderful pastime from the life of Lord Shri Chaitanya Mahaprabhu, which shows
how a great scholar got the realization that he is not the real doer; the actual doer is the
Paramatma.
According to the revealed scriptures Lord Chaitanya Mahaprabhu is confirmed to be the
yuga-avatar of Lord Sri Krishna in the present age, Kali yuga. In His boyhood days,
Chaitanya Mahaprabhu being a great scholar of Sanskrit grammar and logic, was addressed
as Nimai Pandit.
Once when Nimai Pandit was living in Navadvipa, a world-renowned scholar Keshava
Kashmiri came there. Keshava Kashmiri had already defeated many, many great scholars
from various parts of the world in debate. Whenever he would defeat a scholar, he would
get it written from the defeated scholar,'! have been defeated by Keshava Kashmiri in
debate." He would travel from place to place for debating with scholars and wherhe would
go, terror would strike the hearts of even the greatpandits of that place. When he arrived in
Navadvipa, the pandits of Navadvipa were afraid of engaging in debate with him lest they
lose their prestige. So they thought that sixteen year old Nimai pandit would be best person
to face him. Keshava Kashmiri met Nimai Pandit on the banks of the Ganges. When
challenged by Keshava Kashmiri, Nimai Pandit requested him to compose a Sanskrit verse
glorifying mother Ganges. Keshava Kashmiri immediately composed one hundred wonderful
verses impromptu, reciting them like a storm and thus showing the strength of his vast
learning. All the onlookers were struck with wonder, "How can a human being have such
schol
After Keshava Kashmiri finished reciting the verses, he asked Nimai Pandit, "What is your
opinion?" Just by once hearing the verses, Nimai Pandit had memorized all of them. He
replied, ¦'Sir, can you refer to the 64th verse?" Keshava Kashmiri himdid not remember the
verse. Nimai Pandit remarked that there were 4 strong points and 4 weak points in that
verse. He then stated the 4 strong points. Keshava Kashmiri became ofto hear that there
were any weak points in the verse. Nimai Pandit pointed out certain rhetorical and literary
irregularities in composing the verses. He particularly questioned the use of the word
bhavani-bhartuh. He pointed out that the use of this word was redundant. Bhavani means
the wife of Shiva and bhartuh means 'husband'. Therefore when the word 'bhavani-bhartuh'
is used, it is like saying 'husband of wife of Shiva', which seems to imply that Bhavani is an
unchaste wife.
Keshava Kashmiri was struck with wonder to see a mere sixstudent of grammar so
brilliantly point out the litmistakes of an erudite scholar. He tried to think of some way to
defend himself, but nothing would come in his mind. Although he had vast knowledge, he
could not think of anyHe was thus humiliated and devastated in front of several friends of
Nimai Pandit who had assembled there. Can you imaghis humiliation? The greater the ego
of a person, the greater is the pain for him when he is humiliated. And Keshava Kashmiri
had such a big false ego, and he had been totally defeated. He ran back to the place where
he was staying and started weeping and praying to Sarasvati, "Mother! Why have you done
this to me?" That night, mother Sarasvati appeared in a dream to him a|id said, "Do not
lament. The person who has defeated you is n°ne other than my worshippable Supreme
Lord. So don't envy Him; instead go and surrender to Him." When Keshava Kashmiri woke
up, he came to his senses. He immediately went to Nimai Pandit and offered him prostrated
obeisances. Keshava Kashmiri said. "It has been revealed to me that you are the Supreme
Lord." Nimai Pandit said, "No one knows about this truth other than you. So please don't
reveal it to anyKeshava Kashmiri went on to become a great devotee.
Through this pastime, we should understand that, however great we may be, if Krishna
decides not to speak through us, if the Paramatma decides to take away our intelligence we
will becompletely helpless and incapable of speaking. We should therefore understand that
we are completely at the mercy of the Lord at every moment. Unless He gives us guidance
and inspirathere is no question of our being able to do anything in our life on our own. Let
us therefore become conscious of the presence of the Paramatma in our heart and pray to
Him to make us more and more Krishna conscious and more and more surrendered.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Role of
Paramatma in our Life >> Giver of Inspiration >>
4. Paramatma - The Giver of Inspiration
Let us see how the Paramatma is the source of a wonderful but nexplicable phenomenon,
which all of us experience - inIn all creative activities ranging from the artistic like drawing
paintings or preparing musical compositions, the literlike composing poems or writing
essays, the scientific like deriving a mathematical equation or understanding a new conto
the practical like determining the best way to earn money, success does not come only due
to logical thinking or conscious endeavor. By these one may try to seek a solution, but the
crucial step is a flash from within, when the entire solution is, as if, reby someone to us.
This is what we call inspiration.
Inspiration refers to something which is difficult to obtain even with a great mental
endeavor, but which just comes in our mind completely in full form as if it is planted in our
heart by someone from outside or from within. It comes all of a sudden unexpectand is not
related to how much effort we have put in.
Let us consider a few examples involving this mysterious eleof inspiration.
1. In the Western world, there was a celebrated music composer Mozart, whose
compositions are considered to be masterpieces even today. In his biography, it is written
that he himself would be astounded when the music composition would come to him, all of a
sudden. Whenevei he would get a new-music composition he could clearly perceive that it
was as if someone was revealing it to him.
2.The greatest scientific dishave not been made by the step-by-step logical process; they
have taken place simply by a flash of inspiration. We all know about the great scientist
Archimedes and how he discovered the law of floatation. He had been trying to find out a
way to determine the purity of a particular gold ornament. He had been thinking about it for
several months, but had been unable to arrive at a solution. Then one day when he was just
sitting in his bath-tub taking a bath, all of a sudden, he got the answer and he jumped out
of the tub shouting, "Eureka! Eumeaning, "I have found it." Where did he get that flash of
understanding from?
3.The famous mathematician, Gauss describes how he arrived at the mathematical
formulae, which have been acclaimed as landmark breakthroughs in science. Although he
would put in great endeavor, he would not get anywhere and then, all of a sudden, he
would get the answer. Gauss himself wonders how this would happen.
4.In the contemporary times, there is 'the mathematical wizard', ShakuntalaDevi, who can
tell the result of the multiplication of any two random 13-digit numbers in less than a
minute.
She once had a competition with a computer on who could multiply faster and she won effortlessly. Let us try to underhow she is able to do such huge calculations at such a mindboggling speed. The normal way calculations are done is by proceeding in a step-by-step
manner, but that will take far more than a minute. Then how is she able Lo do it? She
herself does not know! She just looks inwards and the answer is right there. Some people
may propose that it is by permutations and combinations that she is arriving at the
answers. But just conhow many permutations and combinations are possible with two
numbers of 13 digits each. The probability of arriving at the right answer by this method is
so insignificantly tiny that it cannot be a part of any scientific explanation. And to say that
she is able to do it right every time thousands of times just by permutations and
combinations is outright ridiculous! Then how is she able to do it? And these are just a few
examples. Practically every major advance in science has been due to inspiration. And all of
us have the experience of inspiration in our own lives also. So there is no question of
denying the phenomenon of inspiration.
Once we understand that inspiration does indeed take place, a question immediately
follows: How does it happen? Atheistic people have stretched their imaginations to the
wildest possible limits to explain it, but they have no worthwhile explanation. But any
intelligent person can easily understand that a super-intellibeing is supplying the inspiration
to the person involved. And that super-intelligent being is, undoubtedly, the Paramatma. Let
us now consider a few examples from our everyday lives in which we can practically
perceive the Paramatma in action.
1. Whenever we are about to commit a sinful act, a voice from within forbids us and warns
us of the consequences. Commonly known as the voice of the conscience, it is actually the
Paramatma urging us to abstain from sin.
2. We also see that some people have photographic memories; they remember forever
whatever they read just once. And. on the other extreme, there are also some people, who
cannot rea thing even if they read it hundreds of times. In both cases it is the Paramatma
who is in action based on the respecpast karma of the people involved. In the first case, it is
the Paramatma who is giving remembrance to those who have phomemories and, in the
second case, it is the Paramatma who is taking away their memory and not allowing them
to remember.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Role of
Paramatma in our Life >> Giver of Remembrance >>
3. Paramatma - The Giver of Remembrance
Do you know that every morning when we wake up, we are helplessly dependent on the
Paramatma to remember who we are? When we are asleep, do we remember who we are or
who we were before we went to sleep? No. We completely forget it. So when we wake up,
the Paramatma has to remind us again, "You are so and so Manager in such and such
company. You have to reach office by 9.00 a.m. So hurry up! It is already 8.30 a.m." It is.
only because the Paramatma gives us memory about who we are every time we wake up
that we are able to carry on with our activities as if nothing had happened.Not only in
waking up are we totally dependent on the Paramatma, but also in going to sleep! Sleeping
is no easy task, as those suffering from insomnia (inability to sleep) will certify. Every night
when we lie down to sleep, it is only when the Paramatma switches off our consciousness
that we are able to sleep. We all have the experience that sometimes we lie down and want
to sleep, but sleep just doesn't come. It is because the Paramatma is not sanctioning our
desire to sleep.
The Paramatma plays a crucial role in our dying and being reborn also. Death and sleep are
very similar. In both cases, our consciousness is covered over. In the first case, it is covered
over for many hours and in the other case, for many months; that is the only difference. In
both cases, it is the Paramatma who puts us to sleep and it is the Paramatma who wakes us
up. After we go to sleep, unless the Paramatma switches on our consciousness the next
morning, we cannot wakfe up.
When the time for death comes, the Paramatma instructs us. -Now your time in this body is
over; you have to leave this body and go to another." We accordingly go and occupy
another body. And when we are in that body, the Paramatma gives us memory to go about
our past unfinished desires, "See! These were your desires in the past. Now here is the
facility. Come on!" This is how the Paramatma gives ms memory in a new body. The
Paramatma reminds us. "LooH<! You wanted to enjoy in a dog's body. Now I have given
you d<og's body. Come on, enjoy!" Thus He gives us remembrance. Thiis is confirmed in
the Vedas: antah pravistah sasta jananam meatning: "The living entity forgets as soon as
he quits his present bcody, but he begins his work again, initiated by the Supreme Lord."
Although the living entity foreverything at the time of dieath, the Lord gives him the intelto
renew his work fronn where he ended in his last life.The Paramatma is the give;r of memory
for the living entity also after he has been in a state- of deep sleep for long, long years
during the period between thej annihilation of the cosmic maniand its creation the rnext
time. The Bhagavad-gita exthat this material world is created at a point of time, mainfor a
fixed period of dime of 311 trillion years and then annihilated. Once destroyed, iit remains
in the unmanifest state tor the same period as it was rmanifest, that is, 311 trillion years.
Then it is again created and amnihilated, created and annihilated ..... like that it goes on.
During the trillions of years between one destruction and the next creatiion, the jivatmas
are kept dormant n the body of Maha Vishnu nn deep sleep. And when the uniare created
again, the Pi'aramatma once again gives them a new body along with memory of their
unfulfilled desires.
This is the way we have been going on in the universe for trillions of years, completely
dependent on Krishna in the form of the Paramatma. Whether we know it or not, the fact is
that the Paramatma is guiding us at every moment. The Lord is guiding both the devotees
and the non-devotees. But the non-devotees cannot understand how the Lord is guiding
them because their intelligence is impure.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Role of
Paramatma in our Life >> Giver of Knowledge >>
2. Paramatma - The Giver of Knowledge
The Paramatma gives us not only remembrance, but also knowledge. Because without
knowledge, no one can perform any activity. Even the atheists cannot go on with their
enjoyment unKrishna gives them the knowledge of how to enjoy this maworld.How the
Paramatma gives knowledge is vividly seen from the following example. Do you know what
an infant lizard does as soon as it is born? It throws out its tongue, stretches it, catches an
insect and swallows it. The infant lizard has not been trained by anybody. How then does it
know how to catch its prey? It is bethe Paramatma gives it the required knowledge, "Do like
this", "Do like that." In fact, in every species of life, the Paramatma gives us knowledge
about how to go about our activities for our survival.
Thus a living entity gets the knowledge to live and enjoy in this world from the Supreme
Lord situated locally in the heart. Moreover, when he has a human body, he also receives
the opto understand the Vedas from Him so that he can know his own true identity, the
cause of his present suffering and the way out. If a living entity is serious to understand the
Vedic knowlthen Krishna gives the required intelligence. Every indiliving entity needs to
know about Krishna and the Paramatma is always waiting to provide him Vedic knowledge
as soon he desires. That is why the Paramatma is called as chaitya guru. It is said: One gets
guru through Krishna (the Paramatma) and Krishna through guru. When a living entity
seeks knowledge about God and wants to serve God in love, then the Paramatma directs
him to the right guru coming in parampara (disciplic sucThe living entity thus acquires
knowledge about Krishna and, by practice of devotional service, ultimately attains pure love
for Krishna.
So in this way, the Paramatma not only puts the living entity in forgetfulness at the time of
death and makes him remember about the purpose of assuming a particular body in his
next life, but also gives him the knowledge of how to go about enjoying in this world. Thus
thejivatma, being escorted by the Paramatma, is moving in the wheel of samsara for
millions of lifetimes.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Director of our Wanderings >>
Paramatma - Director of the Wanderings of the Living Entity
The living entity, having misused his free will and being desirous of enjoying separate from
the Lord, has come into this material world. Here he is entrapped in the material elements earth, water, fire, air and ether constituting the gross body and mind, intelligence and false
ego constituting the subtle body. The subtle body is like the banian or inside wear and the
gross body is like the outside coat. If the soul, which is by nature sat-cit-ananda (eternalfull of knowledge-full of bliss), has to lord over matter, he has to adapt himself to the
material nature, which is foreign to his inherent spiritual constitution. Just as when we go to
a foreign land (say a cold country), we have to wear clothes suitable to that land (warm
clothes), similarly the soul has to have the coverings of the subtle body and the gross body
as long as he is in the material world. The soul is placed in a particular type of bodily
machine according to his past desires and karma. And while he is in that body, the
Paramatma sits in his heart and directs him so that he can fulfill his desires and reap the
results of his karma.
When the living entity is placed in a particular type of body, he has to work under the spell
of that bodily situation. Thus a living entity in a human body can speak various languages,
whereas a living entity in a dog's body can only bark, although the living entities in both
bodies are similar spirit souls. Their position is similar to the position of two human beings,
one 01 whom being in an airplane can fly in the sky, while the other being in a car can only
move along the ground. And at the time of death, when the living entity has to change his
body, he forgets his past deeds, but the Supersoul. as the knower of the past, present and
future, remains the witness of all his acAnd by the order of the Supersoul, material nature
fasha particular type of body for him to work according to his past desires.
In this way, under the direction of the Supersoul. the living entity has been wandering
through the 8.4 million species of life for millions of lifetimes.
This is confirmed by Lord Krishna in the Bhagavad-gitA (18.61):
isvarah sarva bhutanam hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani yantrarudhani mayaya
"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the
wanderings of all living entities, who are seated as on a machine made of the material
energy." Therefore we should not think that we are independent of the Supreme Personality
of Godhead; we are always under His conand are being constantly directed by Him.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Paramatma fulfils the Desires >>
Paramatma fulfils the Desires of the Living Entity
We being infinitesimal living entities are always totally dependent on Lord Krishna and
cannot even fulfill our desires on our own. Therefore when we desire to come to the
material world to enjoy independently, Krishna says, "O.K. I'll accompany you to enable you
to fulfill your desires." Just as a small child, who is adamant to go to a park, is escorted by
his father, we are similarly escorted by the Paramatma in the material world. Just as there
are as many fathers or guardians in the park as the number of children who have come to
the park, similarly Krishna expands Himself infinitely and accompanies each one of us. And
just as having come to the park, the child plays and, due to his playing, he sometimes
enjoys and sometimes gets hurt and cries, similarly we engage in material activities in this
material world and, due to our activities, we also sometimes enjoy and sometimes suffer.
We can only desire, but we have no ability to fulfill our deKrishna as the Paramatma has to
sanction them. Someon may ask, "How can Krishna know our desires'?" He can east 7 sense
our desires, just as we can smell a flower, because He is situated right next to us in our
heart. In fact, He is closer to us than everyone and everything else. So whenever we desire
someHe understands our desire and then takes decisions like whether to fulfill that desire or
not, when to fulfill it and how to fulfill it. We should know that the Paramatma does not
fulfill just any desire. No. He sanctions or does not sanction our desire based on what we
deserve. For example, a poor man may desire to become a millionaire overnight, but, due
to his past karma, he may not be able to become rich during his entire lifetime. It is not
that, simby hard work, anyone can become rich. If it were so,then why are the thousands of
workers toiling day and night in the factories not becoming rich? Only if a person has done
good karma in the past does the Paramatma sanction his desire to become wealthy.
When the Paramatma sanctions our desire, He instructs the material nature to make the
necessary arrangements to fulfill that desire. Why does the material nature need to be
instructed by Krishna? It is because the material nature is subordinate to Krishna and
cannot function on its own, as is confirmed by Lord Krishna Himself in the Gita (9.10)
mayadhyaksena prakrtih "The matenature is working under My direction." In accordance
with the instruction of the Paramatma, material nature acts to fulfill our desire. Through this
analysis we can understand that the performance °f any activity, from the smallest to the
biggest, involves three Performers:
1 The Paramatma or the Supersoul,
2 The Jivatma or the soul and
3 Prakrti or the material energy.
The living entity initiates the activity by his desire, the dri»matma sanctions the desire and
the material nature is the agency, which executes the action to fulfill the desire.A foolish
person may challenge, "What do I need the sanction of the Paramatma for? 1 can do
whatever I want." But the reality is that he cannot do anything, even something as simple
as raishis hand, without the sanction of the Paramatma. Suppose he gets a paralytic attack
due to his past karma. If, after being parahe wants to raise his hand can he do so? He
cannot bethe Paramatma instructs the material nature, "He does not deserve to raise his
hand. Let all the muscles and nerves remain as they are." If, because of some pious past
karma, he deserves to be cured, then the Paramatma will make the necessary arrangeto
send him to the right doctor. That the ability to do anything is not in our hands can be
unfrom many examples. Sometimes even while undergoa small operation, a person dies. On
the other hand, someelse undergoes a very dangerous operation in which there is every
possibility of death, but he survives and lives a healthy life for 20 years after the operation.
Thus we can understand that the Paramatma has to sanction our desires according to our
karma; only then can they be fulfilled.
However our material desires, even if fulfilled, cannot satisfy us because of our spiritual
constitution. Only loving surrender to the will of Krishna can completely satisfy us. Although
the Paramatma is sitting right next to us, fulfilling our material deand waiting for us to turn
to Him, He does not force us to surrender to Him. Someone may ask, "Why does the
Paramatma not force us to surrender to Him, if that is the only truly beneficial course of
action?" It is because the relationship between Krishna and us is that of love. Krishna wants
us to love Him spontanewithout being forced. Love cannot be forced. If you love someone,
and if he or she doesn't love you, can you beat that person and force him or her to love
you? Even if you force him or her to love you, that love will not be natural. But if he or she
understands about you and your love for him or her and chooses to wholeheartedly
reciprocate love with you, then such a spontalove will be pleasing to both the parties. The
same is true for the love between Krishna (the Paramatma) and us.
Howevei we, being in a conditioned state and identifying ourwith the body, are so busy in
our material pursuits that we keep ignoring the Paramatma. But despite our repeated
neglect of the Paramatma, He keeps helping us to fulfill our desires acto our karma. And
when we are finally fed up with this fruitless material enjoyment, we give up our material
desires and desire to surrender to the Paramatma. He fulfils that spiritual deof ours too by
immediately providing all the required guidto help us to return to Him in the spiritual world.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Paramatma sanctions Pleasure and Pain >>
The Paramatma sanctions Pleasure and Pain
When we understand that the pains and pleasures in our life are coming due to our past
karma, a question naturally arises. Who decides the exact amount of suffering we are supto
undergo for every one of our sinful activities? And who monitors the period of pain or
pleasure: when it should start and when it should end? It is undoubtedly the
Paramatma.Due to our past karma, we have to accept a fixed quantum of pleasure and pain
in a given lifetime and, at just the right time, the Paramatma arranges to give it to us in
such a way that we just cannot escape. Some examples can give us a better understandof
this. Suppose you get a severely painful ulcer in your mouth. You Wake plans to go to a
doctor several times, but, on each occasion, You are kept so busy that you completely
forget about it. And after 10 days you notice that the ulcer has automatically disappeared.
What can we infer from this incident? If you are supto reap a particular quantum of pain,
the Paramatma will ensure that it comes upon you, and you will have no way out to escape
from it.Not only does the Paramatma arrange to give the living entity his destined suffering,
but He arranges for him to get his destined enjoyment too. And the living entity cannot
escape from that enjoyment either. The story that follows vividly illustrates this 'forced
enjoyment'.
Once a young man became totally frustrated due to repeated disappointments in his life and
decided to commit suicide. He thereclimbed on top of a mountain and jumped off from a
high cliff thinking that the fall from such a great height would surely end his life.At the foot
of the mountain cliff, there was a river and a prinwas bathing there along with her
maidservants. All of a suda crocodile appeared there from nowhere, opened his jaws wide
open in a very menacing manner and was about to gulp the princess down its throat. At that
very moment, the young man fell into the river very close to the crocodile. Because he had
fallen from such a great height, his fall created such an enormous splash in the river that
the crocodile became alarmed and fled from the place in fear. The prinwho had been
overwhelmed with fear at the sight of the crocoimmediately ran out of the water along with
her maidservants. The maidservants told the guards of the princess who had been standing
on the banks how this 'heroic' young man had risked his life to save the princess from the
deadly crocodile. The guards promptly rescued the young man, who was being carried away
by the swift current of the river.
When the king came to know how his only daughter had been almost killed by a vicious
crocodile and how the young man had 'risked his own life by jumping from the cliff top to
save her', he immediately gave his daughter's hand in marriage to him. Not only that, he
also gifted him half of his own kingdom and coronated him as the king of that part of the
kingdom. Thus we see that, if a person is destined to enjoy, he himself may want to commit
suicide, but the Paramatma will force him to not just live but to also become the king and
enjoy.The Paramatma's job is extremely complicated. He keeps track of every single activity
of ours in all of our millions of lifetimes and decides what reaction we should get for which
activity. He then determines just the right moment for that reaction to come upon us and
orchestrates everything around us so perfectly that we get the reaction in such a way that
we have no way to escape from it. And He does all this from behind the screen, in such a
subtle way that, if we are not devotees, we don't even come to know that He exists! Ten
thousand lifetimes ago we might have performed a particular activity for which the
Paramatma will give us the reaction through a proper instrument now. Thus we can imagine
- in fact, we cannot even imagine - what a super, super computer the Paramatma is.
Scientists are usually enraptured when they see an astounding display of intelligence and
technology. So when they understand how incredibly super-intelligent the Paramatma is,
what an insuper-fast processor he must be having, they should naturally appreciate His
incomparable abilities and spontaneously become the greatest devotees. Although some
scientists surrento God, why does the majority of the scientific community not surrender to
Him? Because they have no idea about the Paramatma. And even if they have knowledge,
their knowledge ls stolen by illusion: mayaya apahrta jnana. Even if they have lntemgence,
their intelligence is impure because they want to manipulate matter and lord over it.
"What then should the truly intelligent and scientifically minded person do ? He should
surrender his intelligence at the lotus feet of Krishna, purify it and use it for understanding
scriptures like Bhagavad-gita and Srimad Bhagavatam. Then he will become a true scientist
capable of understanding and explaining the topscience - spiritual science dealing with the
Supreme AbsoTruth, Krishna.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Overseer And Permitter >>
The Paramatma : Overseer And Permitter
Krishna explains about the activities of the Paramatma in our :>ody in the Bhagavad-gita
(13.23)
upadrasta anumanta ca bharta bhokta mahesvarah
paramatmeti capy nkto dehe 'smin purusah parah
"Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme
proprietor, who exists as the overand permitter, and who is known as the Supersoul."
The Paramatma is thoroughly aware of whatever we think, feel and will, because He is the
overseer in the body. So we should not foolishly think, " I am alone, I can think whatever I
want, I can do whatever I want." We should become conscious that the Paramatma knows
even the thoughts that are going on in our mind. Therefore even in our thoughts we should
become pure and gentle, what then to speak of in our words and actions.The Paramatma
has complete knowledge of the unlimited dein our minds and He awards us accordingly. If
we desire to do pious activities, He gives us the necessary directions and takes us to the
heavenly planets. If we perform some sinful activities, He takes us to the hellish planets. If
we are searching for a guru who will give us blessings for material prosperity, He will take
us to a cheating guru, who will take some money from us ana give us blessings for material
prosperity. If we are hankering know the ultimate truths of life and are ready to live
according to them, then He will give us direction to approach a bona fide guru coming in
parampara. Thus the Paramatma oversees our desires and accordingly grants permission.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Supreme Proprietor >>
The Paramatma: The Supreme Proprietor
Because the living entity identifies himself with the body, he thinks that the body as well as
everything connected with it belongs to him. But actually everything belongs to Krishna. If I
claim that something belongs to me, then it necessarily implies that I should have control
over it. We claim this body to be ours, but do we have complete control over it? Leave alone
having complete control, or, for that matter, having any control at all, over the body, we
don't even know what is happening in its difparts. We only put food in the mouth, but what
about the rest of the activities like its digestion, its conversion into blood and waste,
circulation of blood by the heart to different parts of the body etc? We are not 'doing' all
these activities; they are all being 'done.' We are only 'witnessing' through the knowledge of
medical science, that these things are 'taking place' in the body. If we don't even know
what is going on in the body, where is the question of controlling it? If our heart stops
beating, can we conit? (If we could, cardiologists would go out of business!) And if we can't
control the body or its activities, then how can we claim to be its proprietor?
If we are not controlling the body, who is controlling it? As we discussed it, Krishna is the
controller of the material nature and the body is a product of material nature. Therefore
Krishna is the controller and hence the proprietor of the body.Our position in the body is like
that of a tenant in a rented nouse. Just as the owner is the supreme proprietor of the house
and the tenant is its secondary proprietor, similarly the Paramatma is the supreme
proprietor of the body and we are its secondary proprietor. Just as the tenant pays the
necessary rent and the owner allows him to stay in the house, similarly we have paid the
rent of karma and the Paramatma is allowing us to stay in the body. And just as the owner
has the right to ask the tenant to vacate the house at any time, the Paramatma has got
every right to ask us to vacate the body at any time.
If someone foolishly challenges you, "You say that you are not the body, you are the spirit
soul. And further you say that you are not the proof the body either. Then why do you
become fearful and defend yourwhen I come to stab or kill you? After all, you being the soul
will not be harmed and, moreover since the body is not yours, you will not be at any loss
either." You can politely reply, "If somebody comes to set fire to your (rented) house, will
you not immediately stop him? Why? You are not the house, nor are you its primary owner.
Then why will you stop him? Because, although you are only a tenant, still the owner has
entrusted the house to you and so you are accountable to him. Similarly, although the body
doesn't belong to me, it belongs to Krishna (the Paramatma) and He has given it to me to
serve Him. And as it is under my care, it is my duty to defend it and you have no right to
destroy it."
Because the Paramatma is the owner and the supreme propriof our body and because He
resides in it, the body should be considered to-be a temple of God. It should therefore be
sanctiby decorating it with tilaka and should be maintained purely like a temple by chanting
the mahamantra— Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare
Rama Rama Rama Hare Hare and by abstaining from the sinful activiof meat eating,
gambling, intoxication and illicit sex.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Is He Responsible for our Good and Bad Acts >>
Is the Paramatma Responsible for our Good and Bad Acts?
Sometimes people commit a crime and then say, "Well, not a blade of grass moves without
the sanction of the Lord. So why do you blame me? God only did it. Why should I be punThe
answer is that every activity is initiated by the jivatma by his desire. That is why he is held
responsible - for his sinful desire. The Paramatma, on the other hand, only sanctions the
deof the jivatma according to his karma. He is thus neutral and so He is not responsible.
Lord Krishna confirms this in the Bhagavad-gita (5.15),
na datte kasyacid papam na caiva sukrtam vibhuh
ajnanenavrtam jnanam tena muhyanti jantavah
"Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings,
however, are bewildered because of the ignorance which covers their real knowledge."
Thus the Paramatma just fulfills our desire, whether it be good or bad. So we are punished
for our wrong desire. But if we are working on behalf of the Paramatma, then we are no
more liable, as can be understood from the following exWhen an Indian soldier is fighting in
the war against Pahe may shoot and kill thousands of men. When he suc-Cessfully returns
from the war, there are hundreds of people wait-lng to garland him and glorify him for this
heroic act. Even the government of India glorifies him by giving him a bravery award.
ecause he worked on behalf of Indian government, he was glo-1 led. But if the same
person, on a normal day, fights; with his neighbor and murders him, then he will be liable to
punishment, even to death sentence. Similarly, Arjuna killed so many soldiers in the battle
of Kurukshetra. Yet his activities are considered globecause he fought for the pleasure of
Krishna. Arjuna made his will one with Krishna's will. This is the meaning of the say"O Lord!
Let Thy will be done, not mine." If we are working for Krishna, whether we are successful or
unsuccessful, it doesn't matter, because the responsibility for evgoes to Krishna. But if we
desire and work for our sense gratification, then we cannot blame the Paramatma; we will
be held responsible. For example, if you are working for a company as a purchase manager,
whether there is a profit or loss in the company, still you will get your salary, because you
have done your duty for the company. But if you act independently, by taka bribe, "You
take 5%, give me 5%.", then when you are caught, you will be punished.
Thus if we work for our own enjoyment, then whether we do good or bad, we have to bear
the reactions. The Paramatma dethat we become instruments in His hand, but He never
forces us. If we do not cooperate with Him, we are like the malfunctioninstrument of a
craftsman. Just as a craftsman is happy when his machine is well oiled and works nicely,
similarly the Paramatma is happy when we surrender to Him and work acto His directions.
Therefore whatever such a surrendered soul, a pure devotee, speaks and does is all actually
done by Krishna. Hence a pure devotee is not liable for his actions. However this concept of
non-liability for one's actions has to be carefully understood; otherwise it may be misused.
Afew years ago in Bombay there was a serial killer, Raman Raghav, who murdered many
people, who were lying on the footpaths. When he was caught and produced in the court, in
his defense, he said, "God was urging me to kill those people from within my heart So I am
not to be blamed: you should not punish me." Statements of this sort are utter nonsense.
Whatever God wants us to do. He has told in the scriptures. He also sends his bona fide
representatives, the pure devotees who descend from the spiriworld on-duty just to tell us,
based on the revealed scripwhat He wants us to do. Unless a person is connected through a
bona fide guru to Krishna, he cannot know the will of the Lord. Therefore whatever he does
is, not according to the will of the Lord, but according to the concoctions of his own mind.
A question may then be raised, "We sometimes hear a voice from within our heart. If it is
not the voice of the Paramatma, then whose voice is it?" In the conditioned stage, there are
so many voices of different intensities in our heart competing with each other. There are the
voices of the impure desires of the mind, of the innumerable material desires, of the plans
to cause trouble to others and so on. Of course there is the voice of the Paramatma also in
this babble of voices. But how are we going to identify which is the voice of the Paramatma?
We have to discriminate among the voices based on guru-sadhu-shastra (the words of the
bona fide spiritual master, the words of the previous acharyas and the words of the
revealed scriptures). The Paramatma is certainly speaking to us, but we are not pure
enough to hear Him. So now we should seek the help of a guru coming in a bona fide
disciplic succession, understand from him the will of the Lord and, under His direction,
perform activities that will please the Lord. Then gradually when we become pure at heart,
all the other voices will subside and only one voice will remain - the voice of the
Paramatma.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> Role at the Time of Death >>
Role of the Paramatma at the Time of Death
The Paramatma has a crucial role to play at the time of death. He makes arrangements for
the living entity to be transferred to his next body according to his karma. While he is in a
gross body, his subtle body is already preparing itself for the next gross body. The
Paramatma arranges for the actual transfer of the liventity along with his subtle body from
one gross body to anby His divine vision - karmana daiva netrena. Lord Krishna confirms
this in the Bhagavad-gita (15.8) "The living entity in the material world carries his different
conceptions of life from one body to another as the air carries aromas." At the time of
death, the living entity covered by the subtle body, leaves behind the gross body and goes
to the next womb, under the guidance of the Paramatma. Although the living entity has no
knowledge of what is happening to him. the Paramatma supervises the transmiprocess of
the living entity and, after he attains a new body, reminds him of what to do and how to do
it.
Introduction : Soul Science History God and Philosophy >> Your Best Friend >> Well Wishing
Guide >> The Culmination of Surrender >>
The Culmination - Surrender to Krishna
Lord Krishna is the adi guru, the original spiritual master. In His expansion as the
Paramatma, also known as the caitya guru, He is always eager to take us back to the
spiritual world, but due to misuse of our minute independence, we continually reject the
spiritual association. This misuse of independence is the cause of our material strife in the
conditioned nature. The Lord, therefore, gives instruction from within and without. From
withHe gives instructions as stated in the Bhagavad-gita through the voice of a bona fide
guru, and, from within, He tries to conus that our activities in the material world are not
conducive to real happiness. He says, "Just give it up and turn your faith towards Me. Then
you will be happy." Therefore an intelligent person places his faith in the Paramatma or the
Supreme Personof Godhead and thus begins to advance towards a blissful, eternal life of
knowledge.
Therefore the culmination of all the knowledge about the Paramatma that we have
discussed in these two chapters is to surrender to Krishna and to be reinstated in our
constitutional position as His loving servitor in our original home in the spiriworld.
THE SPIRITUAL SCIENTIST
A Cyber Magazine for Those Who Think
Vol 4 Issue 10
Are We The Makers Of Our Destiny?
The concept of destiny has fascinated humans since time immemorial. Is our success predestined?
Or is it in our hands? Most modern thought has deemed that our endeavor alone determines our
success. But with competition intensifying, changes accelerating and many unpredictable and
uncontrollable factors determining results in today?s complex world, many people are reexamining
this belief. For example, a brilliant student, despite diligent studies, gets average marks, whereas a
mediocre student, with last-minute cramming, gets high grades. Why? Are we just unwitting players
in a cosmic lottery, with chance as the supreme arbiter? Or are results handed down by destiny,
under the sanction of a just God? Some people recoil at the very mention of destiny. They fear that
lazy people may opportunistically argue, ?As the result is predestined, why work hard?? and so
become irresponsible and fatalistic. However knowledge of destiny does not justify fatalism
because the Mahabharata clarifies, ?Destiny determines the results of our actions, not our actions
themselves.?
The Vedic texts explain that these two ideologies, karmavada (endeavor, karma, alone determines
success) and daivavada (destiny, daiva, alone determines success) are the two extremes of the
pendulum of human imagination. In reality, success requires both endeavor and destiny. For example,
in agriculture, a good harvest requires both diligent ploughing and timely rains. Ploughing represents
endeavor and rains signify destiny. Despite ploughing, no harvest can result, if there are no rains.
Similarly sometimes, despite our best efforts, we may fail, due to adverse destiny. When people are
uninformed about the role of destiny in determining results, failures make them feel hopeless, ?I
am worthless and cannot do anything well?, even when they have the potential to perform in the
future. Consequently today many of our brothers and sisters are unfortunately and needlessly
suffering from mental problems like inferiority complex, low self-esteem, depression and self-pity.
Lord Krishna gives us hope in the Bhagavad-gita by pointing out that though we don?t determine the
result, we do play a significant role. Going back to the farmer analogy, the farmer must plough the
field for favorable rainfall to produce crops. Similarly we must endeavor for destiny to produce
results. Hence the Gita urges us to perform our God-given duty without attachment. We need
detachment because our material happiness and distress in this life are predestined by our own
karma from past lives. We cannot change them no matter how hard we work. But by doing our
present duties industriously and honestly, we can get our destined happiness. Also we can make for
ourselves a bright future destiny, even if our present is bleak.
Moreover, even at present, destiny limits only our material happiness, not our spiritual happiness. All
of us have equal and complete opportunity to awaken our dormant love for God and experience
oceanic happiness thereof. This supreme fulfillment is available at our tongue tips, just by the
chanting of the Holy Names of God, Krishna. No inimical destiny can obstruct us in achieving divine
bliss; rather when we take one step towards God, He takes a thousand steps towards us. Even a
little spiritual dynamism brings enormous returns. And as we are intrinsically spiritual beings and as
our lasting satisfaction comes from spiritual devotion, we can rejoice in knowing that our real
happiness is not destined, but is in our own hands. Hence intelligent people are cautious to not let
over-endeavor for flickering material aggrandizement deprive them of the time and energy to
strive for lasting spiritual enlightenment.
Let us therefore do our best (materially and spiritually) and leave the rest (to God faithfully).
The Spiritual Scientist
Investigating Reality from the Higher Dimensional Perspective of Vedic Wisdom
Published by ISKCON Youth Forum (IYF), Pune
Dedicated to
His Divine Grace A C Bhaktivedanta Swami Srila Prabhupada,
The Greatest Spiritual Scientist of the Modern Times
Founder-Acharya: International Society for Krishna Consciousness (ISKCON )
Magazine Committee:
Radheshyam Das (M Tech IIT, Mumbai), Director, IYF
Chaitanya Charan Das (BE E&TC), Editor, The Spiritual Scientist
Poems, Essays and Lectures >> Authorwise Listing >> Srila A.C. Bhaktivedanta Swami Prabhupada >>
"Freedom ...To Satisfy Krishna" >>
"Freedom ...To Satisfy Krishna"
by Srila A.C. Bhaktivedanta Swami Prabhupada
Evening Darsan -- August 10, 1976, Tehran, IRAN
Prabhupada: But if you don't follow the instruction in Bhagavad-gita directly or indirectly....
Krsna says sarva-dharman parityajya [Bg. 18.66], if you do not do that and because you
may not understand Krsna.... But Krsna also says tad viddhi pranipatena... You do not go to
a seer, then how you'll understand Krsna? You do not understand directly or indirectly. Then
you are hopeless.
Mrs. Sahani: If you don't understand Krsna directly...
Prabhupada: Neither indirectly. If you don't understand directly, you should go to a person
who understands Krsna. But if you don't do either of these things, then how you'll
understand Krsna?
Mrs. Sahani: But how to, because in India there's so many...
Prabhupada: Don' talk of India; at any place.
Mrs. Sahani: Any place, yes. But how do we be sure that this person knows Krsna?
Atreya Rsi: How can she be sure that the spiritual master is bona fide?
Prabhupada: If when you see that he does not speak anything except Krsna, that is tattvadarsi. If you are expert businessman in certain line, you have no other business than to talk
with on that line. Suppose if you are to purchase some gold, then you have to go to the
gold market for dealing with gold. Why should we go to the ice market? That is your
ignorance. If you want to know Krsna, then you have to know from the persons who are
dealing with Krsna. That's all. They have no other business. Our Krsna consciousness
movement means we are dealing with Krsna. That's all. We're writing books, so many books
for Krsna. We are preaching and going country to country. We simple deal with Krsna.
Therefore the movement is known as "Krsna consciousness." Somebody suggested "Why
don't you write 'God consciousness'?" No, if I say "God consciousness," they'll bring so
many gods. It is very simple. If we take it seriously, then benefit is there. But if we
hesitate, it is our misfortune.
manusyanam sahasresu
kascid yatati siddhaye yatatam api siddhanam kascin mam vetti tattvatah [Bg. 7.3]
To understand Krsna is not a joke. Manusyanam sahasresu-out of millions and millions of
persons, kascid yatati siddhaye, one may try for perfection of life. And yatatam api
siddhanam [Bg. 7.3], and out of many such persons who have attained perfection, kascin
vetti mam tattvatah, somebody may know. So to understand Krsna is not so easy job. But
Krsna personally comes and teaches about Himself, and still if we do not take, that is our
misfortune. If we still interpret, misinterpret rather, then it is our misfortune. What can be
done? We should, those who are Indians, Bharatavarsi, we have got a particular duty.
Bharata bhumite haila manusya janma yara [Cc. Adi 9.41]. One who has taken birth as a
human being in India, he should make his life perfect and distribute the knowledge. So you
are outside India, you make your life perfect and distribute this knowledge. This is the duty
of Indians. Why outside India they should remain in darkness? Distribute the knowledge.
But unless you make your life perfect, how you can distribute?
Mrs. Sahani: Takes very long.
Prabhupada: Eh? Very easy, provided you want to do it.
Mrs. Sahani: But takes long time to surrender to Krsna.
Prabhupada: No long time, I say a moment. Krsna says sarva dharman parityajya mam
ekam [Bg. 18.66]. You do it. You can do it in a moment, but you'll not do it. That is the
difficulty.
Mrs. Sahani: Yes, we are doing that.
Prabhupada: You can do it immediately, but unfortunately you'll not do it. What can be
done? There is a story, I may narrate it. One poor man was begging on the street, and Lord
Siva and Parvati was passing as ordinary man. So Parvati requested Lord Siva that this poor
man, he's asking, he's begging, so requested him, "Why don't you give him something?"
And Lord Siva replied, "Even if I give, he'll not be able to enjoy it. He's so unfortunate."
"Oh, that we shall see. Why don't you give?" So Lord Siva, in a watermelon, gave him, say,
one thousand dollars. "You take this watermelon." So he thanked him, and after that he
thought "What I shall do with this watermelon?" So another man came, "Sir, if you take this
watermelon and give me one anna." So he gave one anna and he took it. Because he had
no good fortune to take that money within the watermelon. Our fortune is like that. Krsna is
giving us the final benefit, but we are not taking care of. This is our misfortune.
Mr. Sahani: It is knowledge, that we don't have the knowledge, or enlightenment that in
that watermelon there is something which is worth, or it is only that we don't want to do it,
or we don't want to take the trouble?
Prabhupada: That chance is there. You can take the watermelon and cut it, but before that
doing if you give it to somebody else, that is your misfortune.
Mr. Sahani: No, fortune is something which we say...
Prabhupada: No, I am talking of misfortune. That the perfect knowledge is being distributed
by Krsna, but we are so misfortunate we do not take it. That is my fault. Krsna...
Mr. Sahani: Misfortune is again, is not in the hands of human being.
Prabhupada: No, misfortune is your creation. Fortune... Man is the architect of his own
fortune. So you can create your fortune and misfortune. That is the world, going on, so
many people, they are working, somebody is creating fortune, somebody is creating
misfortune. So anyway, when Krsna directly is giving you the knowledge, perfect
knowledge, why don't you take it? Is it not misfortune?
Mr. Sahani: Well, that probably is ignorance.
Prabhupada: THat is misfortune. Ignorance means misfortune. The unfortunate persons are
those who are ignorant, uneducated. Therefore you have to take education to become
fortunate. And that education is being imparted by Krsna, but you don't take it. That is
misfortune. If you take education from Krsna, you become fortunate. So why don't you take
it? Krsna has said this very thing.
na mam duskrtino mudhah
prapadyante naradhamah mayayapahrta-jnana asuram bhavam asritah [Bg. 7.15]
These are the classes. One who does not take the advantage of Krsna's instruction, he's
immediately grouped in these category: duskrtinah, mudhah, naradhamah, mayayapahrtajnana, asuram bhavam. Krsna says personally. One who does not take to Krsna's
instruction, sarva-dharman parityajya mam ekam [Bg. 18.66], then how he's grouped? He's
grouped:
na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jnana
asuram bhavam asritah
[Bg. 7.15]
He is grouped. Duskrtinah means he has got intelligence, krti. Krti means one who has got
intelligence, merit. But his merit is being utilized for sinful activities, duskrtinah. If merit is
used for good work, that is called sukrtina. And if the merit is used for manufacturing
something harmful to the human society, then it is duskrtina. Merit is there. A thief, rascal
and cheater, he has got good merit, but he's using it for bad purpose. They are duskrtina.
Why he has become so? Mudhah. Because he does not know his interest, ass. The example
is ass, mudhah. The ass does not know his interest. He is loading tons of cloth for others'
interest, for a morsel of grass. And the rascal does not know he can get grass anywhere.
Why he is taking so much trouble? Mudhah. Na mam duskrtino, naradhamah. And this
human life was meant for understanding this, nara, but he has misused his life's asset.
Naradhamah, lowest of the mankind. How it happened? They are so educated.
mayayapahrta-jnana. Their education has no value. Why? Asuram bhavam, don't care for
Krsna, don't care for God. "We are everything, we are God." This is going on.
mayayapahrta-jnana asuram bhavam asritah. These are descriptions in the Bhagavad-gita.
catur-vidha bhajante mam
janah sukrtino 'rjuna
arto jijnasur artharthi
jnani ca bharatarsabha
[Bg. 7.16]
Everything is explained there. If somebody comes to Krsna even with material motive, arto
artharthi... There are four classes of men: arto, artharthi, jnani, jijnasur. So jnani, for the
sake of knowledge, tries to understand what is God, what is Krsna. Jijnasur, inquisitive,
actually what is Krsna. And those who are less than them, when they become distressed,
artha, or in need of money, they pray to Krsna. Still, they have gone to Krsna. Therefore
they are called sukrtinah. And one who has not gone to Krsna, simply speculating, that
description, mayayapahrta-jnana. These things are there.
Mr. Sahani: Maya is also very attached to everybody, it still can be jijnasur and jnani,
(Hindi).
Prabhupada: No, no. (Hindi) Mam eva ye prapadyante mayam etam taranti te. Your first
business is to surrender. Then maya will not touch you.
Mrs. Sahani: Krsna says that not even a leaf moves without His desire, and this present
life...
Prabhupada: Yes, you have to take sanction. You have to take sanction because Krsna is the
supreme controller. If you request repeatedly, "Krsna, I want to steal something," so Krsna
will say, "No, no, don't do it, it is not good." But...
Mrs. Sahani: But bhakti...
Prabhupada: It is not bhakti, it is a common affair. You want to do some... Just like a thief.
A thief steals very privately, why? Because Krsna says, "Don't do it." But he does still. So
Krsna says always good things, but you don't care for it.
Mr. Sahani: But when, as said, that no leaf moves without the intentions of Krsna...
Prabhupada: Without hearing the good advice of Krsna, he does it at his risk. That's all. He'll
be arrested, he'll be put into jail. That's all. He'll suffer. But Krsna gives him good counsel,
"Don't do it." Mattah smrtir jnanam apohanam ca. Sarvasya caham hrdi sannivisto mattah
smrtir jnanam apohanam ca [Bg. 15.15]. He's situated in every heart, but if you persist to
do something, He gives, "All right, do at your risk. What can I do?" You suffer. That
independence you have got. Just like State. State does not advise anyone that "You become
a criminal." But when he becomes criminal, then put into jail. State says, "Everyone go to
the university, be educated," but if you make your choice, go to the prison house, you can
make your choice. Similarly, Krsna says everyone, man-mana bhava mad-bhakto mad-yaji
mam namaskuru [Bg. 18.65]. But if you make your choice to go to hell, what can He do?
Mrs. Sahani: This means we have the freedom.
Prabhupada: Oh, yes, you he got little freedom. Therefore Krsna says mam ekam saranam
vraja, "You do it." He does not force. He can force you. He's all-powerful. But He does not
force. He gives you the chance, "Do it, you'll be happy." If you don't do it, that is your
choice. Yathecchasi tatha kuru [Bg. 18.63]. Eh? Find out this verse. Yathecchasi tatha kuru.
Krsna gives Arjuna the freedom, "Now I have given you all instruction, now make your
choice." Yathecchasi tatha kuru. "Whatever you like, you do." What is the difficulty? Could
not find? Ask somebody else.
Atreya Rsi: Hari-sauri's trying.
Prabhupada: Why don't you ask Pradyumna?
Hari-sauri: He's way upstairs...
Prabhupada: But downstairs he cannot come!
Hari-sauri: Well, I tried to look it up in the index.
Prabhupada: Index is not there. It is in the middle, yathecchasi tatha kuru [Bg. 18.63].
Index you'll find only the beginning. Just after, just before the verse sarva-dharman
parityajya [Bg. 18.66].
Hari-sauri: Oh. Iti te jnanam...
Prabhupada: Ah, iti te jnanam.
Hari-sauri: ...akhyatam guhyad guhyataram maya vimrsyaitad asesena yathecchasi tatha
kuru.
Prabhupada: "I have given you knowledge, confidential, more confidential, most
confidential. Now you consider, you deliberate upon this and do whatever you like." And
what Arjuna replied? Nasto mohah smrtir labdha tvat-prasadan kesava. Find it.
Hari-sauri:
nasto mohah smrtir labdha
tvat-prasadan mayacyuta
sthito 'smi gata-sandehah...
Prabhupada: Sthito 'smi gata-sandehah karisye vacanam tava [Bg. 18.73]. This is
understanding. "Now my illusion is gone," nasto mohah. Smrtir labdha. "I am in my original
consciousness." So what you'll do? Karisye vacanam tava. "You are asking to me to fight? I
shall do it." Everything is explained. Krsna gives you freedom, yathecchasi tatha kuru [Bg.
18.63]. And one who understands Krsna, he says, karisye vacanam tava. That's it. Not by
interpretation, or refuse by interpretation. That is not Krsna's... Karisye vacanam tava. This
is understanding. Otherwise simply waste of time. Srama eva hi kevalam [SB 1.2.8]. If you
like, you can waste your time. And find out this verse, na ca tasman manusyesu kascin me
priya-krttamah [Bg. 18.69], ya idam paramam guhyam mad-bhaktesv abhidhasyati [Bg
18.68]. Find that verse, ya idam paramam guhyam mad-bhaktesv abhidhasyati.
Pradyumna: What's the first word?
Hari-sauri: Jayanam.
Prabhupada: Read, after sixty-fourth verse, read all the verses.
Pradyumna:
sarva-guhyatamam bhuyah
srnu me paramam vacah
isto 'si me drdham iti
tato vaksyami te hitam
"Because you are My very dear friend, I am speaking to you the most confidential part of
knowledge. Hear this from Me, for it is for your benefit."
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
[Bg. 18.65]
"Always think of Me and become My devotee. Worship Me and offer your homage unto Me.
Thus you will come to Me without fail. I promise you this because you are My very dear
friend."
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
[Bg. 18.66]
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all
sinful reaction. Do not fear."
idam te natapaskaya
nabhaktaya kadacana
na casusrusave vacyam
na ca mam yo 'bhyasuyati
"This confidential knowledge may not be explained to those who are not austere, or
devoted, or engaged in devotional service, nor to one who is envious of Me."
ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah [Bg 18.68]
"For one who explains the supreme secret to the devotees, devotional service is
guaranteed, and at the end he will come back to Me."
na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi
[Bg. 18.69]
"There is no servant in this world more dear to Me than he, nor will there ever be one more
dear."
Prabhupada: This is decided, that if we present this Bhagavad-gita as it is, ya idam param?
What is that? Ya idam paramam guhyam [Bg 18.68]?
Pradyumna:
ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah
[Bg 18.68]
Prabhupada: Asamsayah. So he becomes immediately recognized by Krsna. If you preach
Bhagavad-gita as it is, immediately you become recognized. Na ca tasman manusyesu
kascin me priya-krttamah [Bg. 18.69]. So one has to understand it perfectly well and then
preach, then his life is perfect. And what Sanjaya says? Yatra yogesvaro?
Pradyumna:
yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama
Prabhupada: Jaya.
Pradyumna: "Wherever there is Krsna, the master of all mystics, and wherever there is
Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary
power, and morality. That is my opinion."
Prabhupada: So understand Krsna like Arjuna. Then Krsna is there, Arjuna is there, and all
victory is there.
Mrs. Sahani: Krsna is Krsna. Anyone who surrenders to Krsna can become Arjuna? Krsna is
Krsna, anyone who surrenders to Krsna...
Prabhupada: He's like Arjuna. He's like Arjuna. What is Arjuna's qualification? He
surrendered, and he says karisye vacanam tava [Bg. 18.73]. You become also Arjuna-like.
Mrs. Sahani: And the victory is there.
Prabhupada: Yes, then victory is there. But if one can avoid Krsna or kill Krsna, then where
is victory?
Mrs. Sahani: Victory.
Prabhupada: Victory, any man you can say victory. Where there is Krsna, there is victory.
Mr. Sahani: But we don't want to go and fight like Arjuna, go out and kill people.
Prabhupada: Why? If Krsna orders, you must. Why don't you like? That is your misfortune.
What Krsna's... Karisye vacanam tava. That is following. You like or may not like. Arjuna did
not like to fight. That's a fact. Therefore whole Bhagavad-gita is spoken to him. Arjuna did
not like fight. But when he understood Bhagavad-gita, he said, "Yes," karisye vacanam tava
[Bg. 18.73]. You cannot give your verdict. What Krsna says, you have to do it. That is Krsna
conscious. You like or don't like, that doesn't matter. Just like a child. He likes or not likes,
but what the parent says, he has to do. That is his success. If the child says, "Father, I
don't like to go to school," will the father agree? "No, you must go to school." And if he
agrees, that is his benefit. Our liking, not liking, has no value. What Krsna likes, we have to
do it. Anukulyena krsnanu-silanam [Cc. Madhya 19.167], that is bhakti. Bhakti means
anukulyena krsnanu-silanam. You have to act which is favorable to Krsna. That is bhakti.
You cannot make you choice. What Krsna says, you do it. That is bhakti. [break] What is
their reason?
Mrs. Sahani: Well, they were not even Krsna conscious people.
Prabhupada: Who?
Mrs. Sahani: Kauravas.
Prabhupada: Kaurava, oh. Yes. No, not that they are not Krsna conscious, they may be.
That's all right. My business is to execute what Krsna says. That's all. That is bhakti.
sarvopadhi-vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa
sevanam bhaktir ucyate
[Cc. Madhya 19.170]
Anyabhilasita-sunyam jnana-karmady anavrtam anukulyena krsnanu [Brs. 1.1.11]. We have
to act to satisfy Krsna. That is bhakti. We cannot make our choice, that "This is good, this is
bad." Whatever Krsna says is all right. Then it is bhakti. Arjuna proposed that "Krsna, why
shall I fight with my brothers? After all, they are my brothers. They are enjoying the
kingdom. Let them enjoy. I shall better live by begging. Why shall I fight with them?" It is a
very good proposal, very gentlemanlike. But Krsna said, "No, you must fight." Kutas tva
kasmalam idam visame samupasthitam anarya-justam -- "You're talking like anarya. Fight."
This is the instruction of the Bhagavad-gita. And when he understood that "Krsna wants it,"
he said, "Yes" -- karisye vacanam tava [Bg. 18.73]. "Yes." So we cannot discriminate what
is good or bad. We have to act according to the order of Krsna. That is wanted. But you
cannot do independently also. When Krsna orders, you do it. And Krsna will order when you
are faithful servant. Buddhi-yogam dadami tam.
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
[Bg. 10.10]
tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma...
[Bg. 10.11]
This is the process. If we manufacture our own ways, that is nonsense, that will not help us.
Mr. Sharma: When one person surrenders to God, to Lord Krsna, so does maya
automatically vanish?
Prabhupada: Yes. Krsna says...
Mr. Sharma: If I say, I pray to God, "O Lord Krsna, I surrender unto You." So is..., maya
will not touch me? I will not be affected by this material infection?
Prabhupada: Yes. If you fully surrender, maya will not touch you.
Mr. Sharma: How one surrenders? What is meaning of surrender?
Prabhupada: Surrender as He says, sarva-dharman... You have nothing to do. You have
simply to do what Krsna says. That is surrender. You cannot reserve anything, that "I do it
something for me and something for Krsna." That is not surrender. You have nothing to do
except what Krsna says. That is surrender.
Mr. Sharma: If that is surrender, means I now surrender.
Prabhupada: Otherwise, it's not surrender.
Mr. Sharma: Only saying is not surrender?
Prabhupada: You have to act, become active.
Mr. Sharma: So one who has surrendered, what is his thinking and acting, how he lives in
the world?
Prabhupada: He's active only on Krsna's business. That's all. He has no other business.
Mr. Sharma: So he does no other work. He does only what Krsna has said.
Prabhupada: Yes.
Mr. Sharma: Preaching and this and that.
Prabhupada: Yes, just like we are doing. Krsna said, "Surrender unto Me." And what we are
preaching? We are preaching, "Sir, you surrender to Krsna." So what is the difficulty? Is
there any difficulty? Krsna said "Surrender unto Me." And if I go to you "Mr. Sharma, you
surrender to Krsna." So what is my difficulty?
Mr. Sharma: Suppose I want to surrender to God, to Krsna. How I will do it?
Prabhupada: No, no, first of all my position, because I am working on behalf of Krsna. So
Krsna says, "You surrender unto Me." So if I say that "Sir, you surrender to Krsna," so
where is my difficulty?
Mr. Sharma: You see, yes, I say I surrender to Krsna.
Prabhupada: You surrender, not surrender, that is you business. But my business is that I
am requesting you that you surrender to Krsna. So where is my difficulty? You surrender,
not, that is your business. But my business is to canvass, "Sir, you surrender to Krsna." So
I am representing. And Krsna says, na ca tasman manusyesu kascin me priya-krttamah
[Bg. 18.69]. I have to be recognized by Krsna. That is my business. So if I do agree, then I
become recognized by Krsna. You do or not do, that is your business. My only business is to
request you.
Mr. Sharma: That I should surrender.
Prabhupada: Yes. But if you accept it, it is good for you; you don't accept it, that is your
misfortune. But my business is finished.
Mr. Sharma: So fortune comes very much into it.
Prabhupada: Fortune you create. Man is the architect of his own fortune. If you don't accept
Krsna's advice, then unfortunate. But my business is not difficult. We are simply going door
to door and asking, "Sir, you become a devotee of Krsna." If he is inquisitive, "How can I
become?" "You chant Hare Krsna." So where is my difficulty? Haven't got to pay you
something. I simply carry the message of Krsna. And Krsna says na ca tasman manusyesu
kascin me priya [Bg. 18.69]. "He's My most beloved person, who does this." So why shall I
give up this simple job and become recognized by Krsna? It is very simple thing. That is the
advice of Caitanya Mahaprabhu. Caitanya Mahaprabhu says amara ajnaya guru hana tara' ei
desa [Cc. Madhya 7.128]. "All of you become guru and deliver these persons where you
live." So how can I become guru? I have no education, I have no knowledge. No, no. You
haven't got to-yare dekha, tare kaha 'krsna'-upadesa [Cc. Madhya 7.128]. "You go and
simply instruct him what Krsna has said, you become guru." So Krsna has said, "Surrender
unto Me," I say "You surrender to Krsna," I become guru. Even though I am a fool number
one, I become guru, because I am repeating what Krsna has said. That's all. I don't require
any education. Very simple thing. Everyone can become guru if he simply repeats what
Krsna has said, that's all.
Mrs. Sahani: So it seems that to surrender to Krsna, the first thing...
Prabhupada: Unless he surrenders, how he can say others to surrender? Unless one has
fully surrendered, if he says to others, "You surrender," that has no meaning. He must have
surrendered. Then he can say to others, "You surrender." Unless he has surrendered, how
he can take up this business, go door to door and say, "You surrender to Krsna, you
surrender to Krsna"? That means he has surrendered. He has no other business. And what I
am doing? I am doing the same thing. I have not given any bribe to these Europeans,
Americans, or the anyone. No bribe, no show of gold manufacture. I simply say this, "You
just become devotee of Krsna." That's all.
Mrs. Sahani: Chanting Krsna's name is very essential.
Prabhupada: Yes, that is the easiest way. By chanting Krsna, you are associating with
Krsna. Because Krsna is absolute, so Krsna and Krsna's name, no difference. Krsna, Krsna's
name, Krsna's form, Krsna's quality, everything, absolute. So chanting of Krsna's name
means you are associating with Krsna. So if you are associating with Krsna, then gradually
you become Krsna-ite.
Mrs. Sahani: Creates the desire to get knowledge.
Prabhupada: Yes. Ceto-darpana-marjanam [Cc. Antya 20.12]. Caitanya Mahaprabhu has
recommended, param vijayate sri-krsna-sankirtanam, ceto-darpana-marjanam. Just like if
you remain in touch with the fire, certainly you become warm. So if you remain always in
touch with Krsna, then you become Krsnized. Very easy. You haven't gone to the forest or
Himalaya or meditate. Simply chant Hare Krsna. That is recommended in the sastra: harer
nama harer nama harer namaiva kevalam, kalau nasty eva nasty eva nasty eva [Cc. Adi
17.21]. You cannot perform any severe austerities, penance. Wherever you remain, you
chant Hare Krsna. And you become perfect. If not in one day... But you will become, if you
continue chanting. And where is the difficulty? Where is the loss? And if there is some gain,
why don't you try it? That is intelligence. I am not losing anything by chanting Hare Krsna.
If there is any gain, why not chant? Huh? Why is the argument not to chant? There is no
loss, but if there is any profit, why don't you try to take it. Sastra recommends. Krsna
recommends, satatam kirtayanto mam yatantas ca drdha-vratah [Bg. 9.14]. Find out this
verse. Satatam kirtayanto mam.
Pradyumna:
satatam kirtayanto mam
yatantas ca drdha-vratah
namasyantas ca mam bhaktya
nitya-yukta upasate
[Bg. 9.14]
Prabhupada: This is bhakti. So everything is there. If we don't misinterpret and take as it is,
then we'll benefit. That is fortune. If somebody has one lakh of rupees and if he does not
utilize it, then he is unfortunate. And if he's fortunate he can utilize it, he can make it
millions of dollars. So the knowledge is already there, you haven't go to manufacture or
speculate. You take it, you become perfect. We are preaching this Krsna consciousness, we
don't manufacture anything. Here is this knowledge, Bhagavad-gita, just take it. Already it
is there, everything. We haven't got to manufacture something, concoct something.
Everything is there. You refer, you get knowledge, and be fortunate. Prasadam?
Atreya Rsi: Jaya Srila Prabhupada.
Prabhupada: Cut this fruit and distribute it. Bring one knife.
Atreya Rsi: We have prasadam downstairs.
Prabhupada: No, bring it here.
Hari-sauri: Do you want to take any...
Prabhupada: I will take little milk.
Hari-sauri: Any puffed rice or anything like that?
Prabhupada: You have puffed rice?
Hari-sauri: Yes.
Prabhupada: So puffed rice and milk. (Hindi) We are now advertised all over the world, "The
beggar's nation." We have got satsampatti, and we are now advertised "beggar's nation."
And actually doing that.
Mrs. Sahani: (Hindi)
Prabhupada: (Hindi) Mam eva ye prapadyante mayam etam taranti te. If you voluntarily
become entangled with maya, that is your business. (Hindi) Krsna is light and maya is
darkness. So when there is light, there is no question of darkness. Darkness automatically
will go. When there will be sunrise in the morning, you haven't got to endeavor to drive
away the darkness of night. It will automatically go. (Hindi) Knowledge is already there.
Why should you remain misfortunate? Krsna says sukrtino 'rjuna. Catur-vidha bhajante
mam sukrtino 'rjuna. Sukrtino means fortunate. So as soon as you begin Krsna bhajana,
immediately you become fortunate. Sukrtino 'rjuna. Catur-vidha bhajante mam sukrtino
'rjuna. (Hindi) Immediately begin krsna-bhajana.
bharata bhumite haila manusya-janma yara
janma sarthaka kari 'kara para-upakara
[Cc. Adi 9.41]
If we don't do it, then we are neglecting our duty. (Hindi) What is this, peach?
Atreya Rsi: It's a kind of peach. It's like peach.
Mr. Sharma: There are many other Indians living in town, so can we arrange one day that
you come to town and meet all of them at our place or another place if it is possible?
Prabhupada: That will depend on...
Atreya Rsi: Can they come here? We can arrange for transportation. Because it's not very
easy with the traffic.
Prabhupada: No, if they arrange meeting, we can go.
Mr. Sharma: And we can have some bhajana and prasada.
Mrs. Sahani: We can make it on Friday.
Atreya Rsi: Friday Srila Prabhupada is traveling. And Thursday at 11:30 you're going to see
that building.
Prabhupada: I think within so short time it will (not) be possible for holding a meeting.
Atreya Rsi: For a short time?
Prabhupada: No, because there are two days only. On Thursday we have got already
engagement.
Atreya Rsi: Yes, we have an engagement for Thursday.
Prabhupada: Then tomorrow only. So I don't think it will be possible.
Mr. Sharma: Thursday evening it is not possible?
Prabhupada: No.
Atreya Rsi: We're going to travel already into town once Thursday. We got some Persian
puffed rice. They make puffed rice.
Prabhupada: I'll take. You first of all give them.
Atreya Rsi: We'll go downstairs and have prasadam.
Prabhupada: All right. Thank you very much for your coming. Jaya. (end)
>>> Ref. VedaBase => Evening Darsan -- August 10, 1976, Tehran
Discussions with Syāmasundara
dāsa
Gottfried Wilhelm von Leibnitz
Excerpt
Śyāmasundara: But the individual soul has a little independence to choose?
Prabhupāda: No, no.
Śyāmasundara: Has no independence?
Prabhupāda: No. The individual soul does not. In Bhagavad-gītā it says that
anumantā, individual soul, wants to do something and Kṛṣṇa gives orders. Man
proposes and God disposes.
Śyāmasundara: So we have no free will?
Prabhupāda: No. Without sanction of Kṛṣṇa we cannot do anything. Therefore He is
the ultimate cause.
Śyāmasundara: But I thought you had been saying that we have a little independence.
Prabhupāda: That independence that Kṛṣṇa wants me to do something but I want to
deny it. But unless Kṛṣṇa sanctions, you cannot do that also.
Śyāmasundara: What I'm trying to get at is that if we desire something and we take a
body because of that desire, can a hydrogen molecule desire to become part of water
Poems, Essays and Lectures >> Authorwise Listing >> Srila A.C. Bhaktivedanta Swami Prabhupada >>
Sufferings of Humanity >>
Sufferings of Humanity
Is Providence Responsible for it?
Edited and Founded Under Direct Order of
His Divine Grace Sri Srimad Bhakti-Siddhanta Saraswati Goswami Prabhupada
by Goswami Abhay Charan Bhaktivedanta
Delhi, Saturday 5th May, 1956
incredulous.jpg - 12611 Bytes Dr. Sharma of Delhi asked this question to one well known
Swamijee (?) and the reply which he received from him did not satisfy him. The doctor
asked the Swamijee whether the sufferings of humanity were created by God. If so, why did
He create such sufferings? The Swamijee replied that is it His Leela (?) The doctor said if it
is the Leela of the Providence why a living entity should be put within the purview of the
Law of Karma? The doctor publicly declared in the meeting that he was not satisfied with
the reply of the Swamijee and the innocent public looked askance.
So far as we have met with many gentlemen, we are also questioned with the same type of
enquiries.The monist and impersonalists who think in terms of oneness only of the living
entities with the Supreme Lord, can not but reply in the manner as replied by the Swamijee
to the doctor. But such imperfect reply can hardly satisfy the heart of a living entity. .
The Lord is described in all the scriptures as 'Leela Purushottam' or the Personality of
Godhead who is by His own nature always engaged in the transcendental pastimes. The
monist and the impersonalists try with great difficulty to explain this Sutra in diverse ways
to keep pace with his imperfect theory of oneness and impersonality. "Ananda" a pleasure
cannot be enjoyed alone. Variety is the mother of enjoyment; that is a well known English
proverb. The city of Delhi is attractive because it contains varieties of things. The living
beings are attracted by the city of Delhi because it has varieties of enjoyable things. There
are attractive streets, buildings, cinemas, parks, conveyances, business, employment,
foodstuffs etc. of different varieties and therefore the city of Delhi is so beautiful. English
poet Cowper said, that country is made by God but the city is made by man. It does not
mean thereby that country has no varieties of enjoyment. The country is full of natural
variegatedness in crude form, while in the city, the varieties are displayed in the
modernised scientific set up. Poets like Cowper may be attracted with the variegatedness of
the natural beauty of the country and prosaic people, who live in the city, may be attracted
by the colourful varieties manufactured by man. In any case both the rural and urban
population is attracted by some form of varieties, without which there is no possibility of
enjoyment.
The so-called Swamijee who is so frequently attracted by the city of Delhi, or any other city
must be seeking a sort of pleasure of the fair sex as well as the aristocrats as we generally
find. He is not attracted by the natural beauty of the woods although he assumes the dress
of a 'Banachary' or the man who is meant for living in the woods. This very fact implies that
the Swamijee or any other man, all of them are seeking enjoyment varieties in the matter
because they have no information of the varieties of the spirit. If in the matter there are so
many varieties of the enjoyment, why should you deny the spiritual variegatedness in the
Absolute? But because they are pledged to the theory of monism and impersonalism they
must deny every thing of the matter in spirit. According to them the spirit is a denial of the
matter. But in fact spirit is not a negation of the matter but matter is a perverted reflection
of the spirit.
As such the real pleasure of varieties is existent in the spirit without any delusive relativity
while the inert matter in association with the dynamic spirit, manifests as false or shadow
representation of the spiritual varieties so adversely denied by the class of so called
Swamijees.
The Supreme Lord is joyful by nature and therefore He expands Himself by His different
energies, parts differentiated and plenary portions. The Supreme Lord is Absolute Truth and
He is one without a second including His diverse energies, parts and plenary portions. The
diverse energies, parts and the plenary portions are simultaneously one and different from
the Absolute Truth. Because He is joyful by nature, He expands himself in different
diversities in the above manner and this act of His diverse expansion is called by the name
Leela or transcendental pastimes. But this Leela is not blind and inert. There is full sense,
independence, actions and reactions. This complexity of actions and reactions of the diverse
energies of the Absolute Truth is the subject matter of a vast science called the
transcendental science and the Bhagwat Geeta is the A B C or primary book of knowledge
for the students interested in that science.
Every intelligent human being is meant for becoming interested in this transcendental
science and according to the opinion of the sages, human life is meant for learning this
science only. In the Vedanta the first axiomatic truth is Atha Ato Bhrama Jijnasa i.e., now is
the time for asking about the transcendental science.
The human life is full of miseries and the life other than the human being is still more full of
miseries. Any sane man with properly discriminating senses, can understand it that, the life
in the material world is full of miseries and no body is free from the actions and reactions of
such miseries. This is not pessimistic view of life but it is an actual fact and one may not be
blind to see to it. The miseries are calculated to be of three varieties namely miseries
pertaining to the relation of body and mind, miseries pertaining to the relation of other
living being and miseries pertaining to the control of unseen forces. A sane man must look
to these miseries consciously. Every body is unconsciously aware of these miseries and the
activities of the present life means some attempt to overcome these miseries and thereby
become happy in life. Every living being is trying to achieve this goal of happiness and get
rid of these miseries unconsciously and in the higher intelligent circles, they attempt to get
rid of all these miseries by plans and designs. But the power that baffles all these plans and
designs of the highest intelligent person is called "Daivi Maya" or illusory energy. We have
several times discussed about this "Daivi Maya" in the pages of "Back to Godhead." The law
of Karma or the result of all actions and reactions in the material world is controlled by this
"Daivi Maya" or "Prakriti" or the all powerful nature. The acts of this Prakrti are all
psychological, regulative principled and conscious under the direction of the Supreme Lord.
Everything is acted with full consciousness of the Prakriti and nothing is blind or accidental.
She is called also by the name of 'Durga' or the force which is very difficult to surpass. No
body can therefore surpass the laws of 'Durga' by any amount of childish plans. To get rid of
the sufferings or miseries of the humanity is simultaneously very difficult and easy affair
also. So long the plans to get rid of them will continue to be manufactured by the
conditioned souls who are themselves bound up by the laws of material nature, there would
be no solution of these miseries. The plans and designs will continue to be manufactured by
the conditioned souls who are themselves bound up by the laws of nature, there would be
no solution of these miseries. The plans and designs are those mentioned in the Bhagwat
Geeta and one has to adopt it in practical life for his own benefit. The miseries are not the
Leela of the Supreme Lord. As mentioned above He is eternally joyful. His Leela or
transcendental pastimes are not different from Him because He is Absolute Truth. The
Name, Fame, Qualities, Pastimes etc. are all identical with Him. His Leela or Pastimes
therefore cannot be full of miseries. The answer of the questions in respect of human
sufferings therefore cannot be given by such evasive reply as Leela. The Leela or pastimes
of the Supreme Lord is transcendental to miseries and sufferings of human being.
The suffering of humanity is the result of its misuse of discriminative power or the little
independence which is given to the individual soul.
The Swamijee as above mentioned in order to keep his pace with the theory of monism,
may wash off such miseries as Leela but actually they are only the enforced actions of the
"Daivi Maya" inflicted upon the misguided conditioned soul.
The living entities are part and parcels or different energies of the Supreme Lord. The part
is not equal to the whole. The part can join transcendental Leela in his unconditioned state
of life but so long he is conditioned by the laws of Karma, his sufferings are his own creation
out of a gross misuse of his little independence. The Mayavadis or the impersonal monist
misguides the people by mistaking the three fold miseries as Leela (?) Such impersonal
monist has to misguide like that because he wrongly thinks the Supreme Lord and the
individual soul equal in all respects. The individual souls are equal in quality with the
Supreme Lord but not in quantity. Had he, the individual soul had been quantitatively equal
with the Supreme Lord, he would not have been subjected to the laws of nature. The
material nature is subordinate to the will of the Supreme Lord. As such He cannot be
subjected to the laws of His own inferior energy. The individual souls who are put into the
miseries of the material world are therefore different parts and parcels of the Supreme
Being and their sufferings are resultant reaction of the misuse of their little independence.
That is the verdict of the Bhagwat Geeta.
The parts and parcels are meant for serving the whole. When such parts and parcels misuse
the independence, they are subjected to the laws of miseries as matter like police action.
The citizens of a state are part and parcels of the complete nation. The citizens are meant
for serving the national cause and that is the function of independent people. When a citizen
misuses his relative independence in the discharging of his duties towards the state he is
put under police action by the state. The life of a citizen in the free state, and the life of a
citizen in the state prison house are not identical. Those who make such two different
phases of life of the citizens of the state, as one and the same must be suffering from the
disease of insanity. Similarly those who speak of the sufferings of humanity as Leela of the
Supreme Lord, must be possessing a poor fund of knowledge.
The State Government does not want that its citizens would act in such a way so that they
may go into the prison house and suffer its tribulations. The prison house is undoubtedly
constructed by the state Government but that does not mean that the Government wants to
invite the prisoners to come in. Indirectly, the disobedient citizens force the Government to
construct the prison house. It is no pleasure for the government to construct and maintain a
prison house. On the contrary the government would be glad to demolish altogether the
existence of the prison house provided there is no disobedient citizen in the state. In the
same way this material world although it was created by the will of the Supreme Lord, the
residents of this material world which is full of miseries, are different from those who are
eternally engaged in the transcendental pastimes of the Supreme Lord.
The impersonal monists have no information of a full fledged independent life in the eternal
realm of spirit. According to them the spiritual realm is a place of voidness. The life outside
the prison house is undoubtedly void from the life of prison house but that does not mean
inactivity. The eternal soul is eternally active. The impersonalist wants to kill the activity of
the soul in the spiritual realm and miscalculate the prison life of miseries as Leela of the
Supreme Lord (?) That is the sign of poor fund of knowledge.
The Supreme Lord never creates the actions and reactions of an individual soul. In the
Bhagwat Geeta the matter is clearly defined as follows (B.G. chapter V 14/16):
Wordings
*
*
*
*
*
*
Na, Kartritwam, Na, Karmani, Lokashya, Srijati Prabha,
Na, Karmaphala, Samyogam, Swabhaba, Tu, Prabartatey.
Na, Addate, Kushyachit, Papam Na, Cha, Eba, Sukrtam, Bibhu,
Ajnanana, Abritam, Jnanam, Tena, Muhyanti, Jantava.
Jnanena, Tu, Tat, Ajnanam, Yesham, Nashitam, Atmana, Tesham, Adityabat,
Jnanam, Prakashayti, Tatparam.
Synonyms
Na=Does not, Kartritwam=Directon of, Na=Neither, Karmani=the work, Lokashya=of the
living entities, Srijati=create, Na=Neither, Karmaphala=The resultant of work,
Samyogam=Relativities, Swabhaba=one's own inclination, Prabartatey=Inducca
Na=Does not, Adatte=Award, Kashyychit=of any body, Papam=Vices, Na=Neither,
Cha=also, Eba=Certainly, Sukrtam=Pious acts, Bibha=The Almighty, Ajnanana=By poor
fund of knowledge, Abitram=Covered Jnanam= Pure knowledge, Tena=By that only,
Muhyanti=Misguide, Jantaba=The living entities.
Jnanena=By knowledge, Tu=But, Tat=That, Ajnanam=Nescience, Yesham=Of those,
Atmana=of the spirit, Tesham=Of them, Adityabat= Like the sun, Jnanam=Pure knowledge,
Prakashayati=Does manifest, Tatparam=In respect of the Supreme.
Translation
The Supreme Lord does not create any direction nor the programme of work of the ordinary
living being. Neither does He create such relativities of work but they are induced by one's
own inclination.
Neither does He award any direction of committing vices nor that of any act of virtue. The
animals (living beings) are covered by poor fund of knowledge and by that only are they
misguided in action.
Of those whose nescience is dissipated by the awakening of pure consciousness, for them
only knowledge regarding the Supreme Being is manifested like the sun rays.
It is clear from the above passages that the sufferings of humanity are not the Leela of the
Supreme Being as explained by the learned Swamiji (?) The Lord is never responsible for
one's Papa or Punya. By actions of Papa (vices) one is put into more and more distressful
conditions; while by actions of Punya or Sukrti (pious acts) one is put in the path of
happiness. Man is the architect of his own distress or happiness in the material sense of the
term. The Lord does not want the living entity to do anything of vice or virtue. He wants
every one to go back to Home, go back to Godhead. As long as one has not awakened of his
pure sense of eternal relation with God, he is certainly bewildered in his actions. His actions,
in respect of vice and virtue, are all performed out of a lack of pure knowledge. The pure
knowledge is the pure sense of living being as the eternal servitor-enjoyer in the
transcendental Leela or pastimes of the Lord. The Supreme Lord is the master-enjoyer of
that Leela and living entities are the servitor-enjoyer of the Leela. The Swamiji or persons of
his ilk of thought do not know what is the Leela due to poor fund of knowledge and
therefore they misguide the people by misplacing the transcendental Leela in the realm of
sufferings or enjoyments of the material plane. That knowledge is attainable by 'Para Bhakti'
only as described by the Bhagwat Geeta. By such 'Para Bhakti' only and not by merely
acquiring a bulk of discriminating knowledge, can one know the Supreme Lord as He is.
When a person knows the Personality of Godhead in reality, he can then enter into His
Leela. That is the verdict of all revealed scriptures.
[Please note: The articles in this series have been typed from copies of the original
manuscripts which are sometimes unclear. As far as possible, every attempt has been made
to reproduce them without change.]
NITAAI Yoga Community >> Spiritual Questions and Answers >> Pre-2007 QnA >> Nothing happens by
chance >>
Title: Nothing happens by chance
User: Swami Gaurangapada Date: 2006-02-12 23:17:00
Q.Then a mere thought in brain , a small action or making a choice are all pre
programmed/or happens for a purpose. But we also hear that humans have free will too.
Kindly comment relating both
Answer by Swami Gaurangapada:
Yes everything we do or think of is destined and pre-arranged due to our past karma. But
simultaneously due to the free will given to us by Lord Gauranga, we have the power to
change the destiny and what we do and think and our kuta, bija, aprarabdha and even our
prarabdha (mature karmic fruits) at any point of time by thr power of devotional service. So
we can change our destiny by Bhakti Yoga which is primarily the chanting of the Holy
Names of Nityananda, Gauranga and the Hare Krishna Mahamantra.
THE SPIRITUAL SCIENTIST
A Cyber Magazine for Those Who Think
Vol 4 Issue 10
Are We The Makers Of Our Destiny?
The concept of destiny has fascinated humans since time immemorial. Is our success predestined?
Or is it in our hands? Most modern thought has deemed that our endeavor alone determines our
success. But with competition intensifying, changes accelerating and many unpredictable and
uncontrollable factors determining results in today?s complex world, many people are reexamining
this belief. For example, a brilliant student, despite diligent studies, gets average marks, whereas a
mediocre student, with last-minute cramming, gets high grades. Why? Are we just unwitting players
in a cosmic lottery, with chance as the supreme arbiter? Or are results handed down by destiny,
under the sanction of a just God? Some people recoil at the very mention of destiny. They fear that
lazy people may opportunistically argue, ?As the result is predestined, why work hard?? and so
become irresponsible and fatalistic. However knowledge of destiny does not justify fatalism
because the Mahabharata clarifies, ?Destiny determines the results of our actions, not our actions
themselves.?
The Vedic texts explain that these two ideologies, karmavada (endeavor, karma, alone determines
success) and daivavada (destiny, daiva, alone determines success) are the two extremes of the
pendulum of human imagination. In reality, success requires both endeavor and destiny. For example,
in agriculture, a good harvest requires both diligent ploughing and timely rains. Ploughing represents
endeavor and rains signify destiny. Despite ploughing, no harvest can result, if there are no rains.
Similarly sometimes, despite our best efforts, we may fail, due to adverse destiny. When people are
uninformed about the role of destiny in determining results, failures make them feel hopeless, ?I
am worthless and cannot do anything well?, even when they have the potential to perform in the
future. Consequently today many of our brothers and sisters are unfortunately and needlessly
suffering from mental problems like inferiority complex, low self-esteem, depression and self-pity.
Lord Krishna gives us hope in the Bhagavad-gita by pointing out that though we don?t determine the
result, we do play a significant role. Going back to the farmer analogy, the farmer must plough the
field for favorable rainfall to produce crops. Similarly we must endeavor for destiny to produce
results. Hence the Gita urges us to perform our God-given duty without attachment. We need
detachment because our material happiness and distress in this life are predestined by our own
karma from past lives. We cannot change them no matter how hard we work. But by doing our
present duties industriously and honestly, we can get our destined happiness. Also we can make for
ourselves a bright future destiny, even if our present is bleak.
Moreover, even at present, destiny limits only our material happiness, not our spiritual happiness. All
of us have equal and complete opportunity to awaken our dormant love for God and experience
oceanic happiness thereof. This supreme fulfillment is available at our tongue tips, just by the
chanting of the Holy Names of God, Krishna. No inimical destiny can obstruct us in achieving divine
bliss; rather when we take one step towards God, He takes a thousand steps towards us. Even a
little spiritual dynamism brings enormous returns. And as we are intrinsically spiritual beings and as
our lasting satisfaction comes from spiritual devotion, we can rejoice in knowing that our real
happiness is not destined, but is in our own hands. Hence intelligent people are cautious to not let
over-endeavor for flickering material aggrandizement deprive them of the time and energy to
strive for lasting spiritual enlightenment.
Let us therefore do our best (materially and spiritually) and leave the rest (to God faithfully).
The Spiritual Scientist
Investigating Reality from the Higher Dimensional Perspective of Vedic Wisdom
Published by ISKCON Youth Forum (IYF), Pune
Dedicated to
His Divine Grace A C Bhaktivedanta Swami Srila Prabhupada,
The Greatest Spiritual Scientist of the Modern Times
Founder-Acharya: International Society for Krishna Consciousness (ISKCON )
Magazine Committee:
Radheshyam Das (M Tech IIT, Mumbai), Director, IYF
Chaitanya Charan Das (BE E&TC), Editor, The Spiritual Scientist
About Modern Civilization coming to an end
Post Author: Jai Nityananda Gauranga Date: 2009-04-01 15:14:34
Dear Gurudev and devotees,
Nityaananda ! Gauraanga ! Hare Krishna !
In 1973 Shrila Prabhupada said something like that the modern civilization will come to an end
within 50 years in a morning walk.
However I am not exactly understanding its meaning. Does this mean that there will be poverty
in each and every house ? Does it mean that there will be a lot of natural disasters like
earthquake, tsunami etc and will there be a lot of wars ?
I really request someone to explain the exact meaning of this statement.
Thanks in advance.
Sincerely,
Mihir.
Post Author: Nava Date: 2009-04-02 06:25:02
Nityananda! Gauranga! Hare Krsna!
Haribol! Mihir, On a personal level we may each know (intuiting) what will come to an end, and
what will remain and develop (within our own spiritual walk). I am sure the same exists on a
macro-level.
y.s. Nava.
Post Author: Srinath Date: 2009-04-02 07:04:36
Dear Mihir,
Nityananda! Gauranga! Hare Krishna! My humble pranams!
Modern civilisation can end in a variety of ways. Third world war, the petroleum supply running
out, economic disaster, asteroid impact, climate change, etc. The material world is like that and
in Kali Yuga there is always danger. So yes Mihir, someday such things may happen -- but it's
too early to tell. Bhakti changes fate that is determined by karma.
In Srimad Bhagavatam 12th canto, 2nd chapter many bad predictions are forecast in the future of
Kali Yuga. Please check up http://vedabase.net/sb/12/2 . You could also read the Vedic
Prophecies on Kali Yuga from the Nitaai Veda.
We do not know what the Lord has in mind as in this Dhanya Kali, many things have totally
modified and Kali has been pushed back a long way because Lord Gauranga has appeared. The
Golden Age of Mahaprabhu is now only beginning to get into gear world wide and right now we
have the best facilities in the world to preach and practice unlike any other time -- so who really
knows what the Lord has planned for the sake of bhakti. One thing that must be known is that the
next 9500 years is the best chance anyone has for making any spiritual progress whatsover. After
that there won't be any more devotional atmosphere on this planet till the end of Kali Yuga.
At present there are discussions going on about studying Prabhupada's each and every word like
some Nostradamus seer -- but that's all a big distraction. All sorts of speculative ideas are
generated and people are unnecessarily agitating their minds over the unknown. I suggest that we
put these trifles aside and not get worried about it -- Prabhupada himself said that devotees will
be unaffected by any material calamity. In essence let's keep things simple and just surrender to
the will of Lord Nitaai and carry on with the essentials -- sravanam, kirtanam, guru, sadhu and
the Lord. Do not unnecessarily get worried over doomsday predictions and other matters that do
not concern our devotion.
I used to do that all the time -- but now-a-days I got rid of a huge weight off my head and now I
have only myself and my own faults to deal with -- which is itself is enough for a lifetime.
For your benefit,
Srinath
Introduction : Soul Science History God and Philosophy >> Spiritual Questions and Answers >> QnA 2007
>> Destiny and Devotee >>
Title: Destiny and Devotee
User: Swami Gaurangapada Date: 2007-03-11 20:04:42
Q. 1.&quot;DOES KRSNA CHANGE THE DESTINY OF HIS FAVOURITE DEVOTEES?&quot;
Ans by Swami Gaurangapada: For the favourite devotees of Lord Gauranga-Krishna, there is
nothing called destiny because the Lord takes direct charge in their lives. tanra bhala manda
ami kari vichara. Shri Chaitanya Bhagavata states that Lord Krishna told Lord Shiva that I
directly handle the good and bad in the lives of My dear devotees residing in Puri Dhama.
This is also applicable to His dear devotees residing anywhere in creation.
Q. I MEAN PRARABDHA KARMA WHICH CANNOT BE OVER RULED BY ANY MEANS.
Ans by Swami Gaurangapada: The Lord's dear devotees do not have prarabdha karma or
manifested reactions. If they get any distress in their lives, it is the direct arrangement of
the Lord either to purify them more and more or to intensify their devotion or to show the
glories of their devotion to the world.
Q. CAN A PURE DEVOTEE REACH KRSNALOKA BEFORE HIS LIFE SPAN ENDS,IF HE IS A
PURE DEVOTEE?
Ans by Swami Gaurangapada:
If one is a sadhana-siddha devotee (perfected through practice of nama bhajana), one can
enter the aprakata (unmanifested pastimes) of the Lord in Gauranga-Krishna-loka by one's
deep meditation while chanting even in this life. Then at the end of this life, the soul will
first join the same manifested pastimes of the Lord in one of the universes in the material
creation and get trained directly in the Lord's service by the nitya-siddha (eternally perfect)
associates of the Lord. Thenat the end of those manifested pastimes of the Lord, the Lord
takes that soul back with Him with all His associates eternally to His spiritual abode from
where there is no return. So this material creation is both a rectification ground as well as a
training ground to go to the spiritual world. This is the natural sequence, but if the Lord
wants a sadhana-siddha soul to directly to come to His abode at the end of his life, then He
can directly do that also. The existence and location of the soul is simply dependant of the
independent desire of Lord Gauranga-Krishna.
NITAAI Yoga Community >> Spiritual Questions and Answers >> Pre-2007 QnA >> Devotee & Destiny >>
Title: Devotee & Destiny
User: Damodara Svarupa dasa Date: 2005-04-17 04:47:28
Devotee & Destiny -- By Swami Gaurangapada
Here are some recently asked questions and answers.
Q. 1."DOES KRSNA CHANGE THE DESTINY OF HIS FAVOURITE DEVOTEES?"
Ans by SG: For the favourite devotees of Lord Gauranga-Krishna, there is nothing
called destiny because the Lord takes direct charge in their lives. tanra bhala
manda ami kari vichara. Shri Chaitanya Bhagavata states that Lord Krishna told
Lord Shiva that I directly handle the good and bad in the lives of My dear
devotees residing in Puri Dhama. This is also applicable to His dear devotees
residing anywhere in creation.
Q. I MEAN PRARABDHA KARMA WHICH CANNOT BE OVER RULED BY ANY MEANS.
Ans by SG: The Lord's dear devotees do not have prarabdha karma or manifested
reactions. If they get any distress in their lives, it is the direct arrangement
of the Lord either to purify them more and more or to intensify their devotion
or to show the glories of their devotion to the world.
Q. CAN A PURE DEVOTEE REACH KRSNALOKA BEFORE HIS LIFE SPAN ENDS,IF HE IS A
PURE
DEVOTEE?
Ans by SG: If one is a sadhana-siddha devotee (perfected through practice of
nama bhajana), one can enter the aprakata (unmanifested pastimes) of the Lord in
Gauranga-Krishna-loka by one's deep meditation while chanting even in this life.
Then at the end of this life, the soul will first join the same manifested
pastimes of the Lord in one of the universes in the material creation and get
trained directly in the Lord's service by the nitya-siddha (eternally perfect)
associates of the Lord. Thenat the end of those manifested pastimes of the Lord,
the Lord takes that soul back with Him with all His associates eternally to His
spiritual abode from where there is no return. So this material creation is both
a rectification ground as well as a training ground to go to the spiritual
world. This is the natural sequence, but if the Lord wants a sadhana-siddha soul
to directly to come to His abode at the end of his life, then He can directly do
that also. The existence and location of the soul is simply dependant of the
independent desire of Lord Gauranga-Krishna.
Compiled and Main Scriptures >> Shrimad Bhagavatam >> Canto-11 >> Lord Krishna instructs Uddhava
>>
Lord Krishna instructs Uddhava.
The Supreme Lord replied, “My dear Uddhava, all that you have said is quite correct. In
response to the prayers of Brahma, I descended into this world. Now, because My mission is
complete, he wishes for Me to return to My residence in Vaikuntha. Because of the
brahmanas’ curse, the Yadu dynasty will surely perish, while fighting among themselves,
and on the seventh day from today, the ocean will rise up and submerge Dvaraka.”
“
My dear sinless Uddhava, when I abandon this earth, it will become bereft of all piety, and
so, you should not remain here. Give up all attachment to your friends and relatives and
just fix your mind upon Me. While traversing this world, you should understand that
whatever you perceive is a temporary manifestation only. While remaining unbewildered by
the various forms of maya, you should consider the internal relationship of everything with
the Absolute Truth. In other words, you must constantly try to see how I am situated in all
things, and how everything is situated in Me.”
Uddhava offered his obeisances to Lord Krishna and said, “You have so kindly described the
futility of trying to enjoy the temporary manifestations of maya. But, for those who are
attached to bodily sense gratification, the renunciation of such desires is very difficult.”
“
My dear Lord, because I am fully merged in the bodily conception of life, please instruct
Your poor servant, so that I can easily carry out Your instructions. Being very weary of
material life and tormented by its distresses, I surrender unto You, Who are the true friend
of all living entities.”
Lord Krishna then said, “An intelligent person who expertly analyzes the actual situation of
material existence can act as his own instructing spiritual master. By applying sound logic to
his astute perceptions, he can elevate himself to a position beyond the inauspicious life of
gross sense gratification.”
“
My dear Uddhava, even though I cannot be perceived by the material senses, I can still be
approached by the wise use of one’s perceptions and intelligence. In this regard, I shall
describe to you an ancient history regarding the meeting of the great King Yadu with an
avadhuta.”
Maharaja Yadu once spotted a young, brahmana avadhuta, who was wandering about
freely, of his own accord. Being himself a very learned person, the King approached the
avadhuta and inquired, “O brahmana, although you do not appear to be engaged in any
particular spiritual discipline, I can understand that you have somehow or other acquired
great wisdom. Please disclose to me how it is that you have come to such a mature
understanding.”
“
Why do you wander about like this, acting just like an innocent child? Mostly, people are
engaged in working very hard, in the hopes of achieving success in some material or
religious field, with the aim of enjoying wealth or fame. But, even though you are quite
handsome, eloquent, expert and learned, you are doing nothing and seem to desire nothing.
Indeed, you appear like some kind of stupefied, ghostly creature! While everyone in this
world is burning within the great fire of lust and greed, you are like an elephant that had
escaped from the fire by standing within the water of the Ganga. O brahmana, you wander
about alone, avoiding all kinds of material enjoyment. Please tell me what causes you to
feel such great ecstasy within yourself.”
The brahmana avadhuta replied, “O King, I took shelter of twenty-four gurus, and after
gaining great wisdom from them, I now wander about in a liberated conditioned.”
The avadhuta proceeded to describe his twenty-four spiritual masters in this way:
1. The earth. The earth teaches us tolerance, for in spite of being exploited in so many ways, it
continues to provide all the necessities of life. The mountains and trees on the earth’s surface
appear to make service unto others the sole reason for their existence. A sober person, even
when greatly harassed, should not become distracted from his chosen path. He should
understand that the aggressors are acting helplessly, according to their past karma.
1. The air. The air teaches us how to live in this world without attachment, and thus
avoid material entanglement. The wind blows over a fragrant garden, and then it
blows over a pile of decomposing garbage. A breeze sometimes carries droplets of
water that refresh those who are suffering from excessive heat. Then again, the
breeze fuels a great fire that destroys an entire forest. Yet, the wind always remains
unchanged and unaffected by the objects that it contacts. In the same way, a
devotee’s mind should remain fixed upon Lord Krishna, and should not become
disturbed by the auspicious and inauspicious situations that one inevitably contacts.
A devotee knows very well that he is not the material body, and that he should not
be disturbed by the dualities of material existence.
1. The sky. The sky teaches us that the soul always remains untouched and unaffected
by matter, even while living in this material world. There are so many atmospheric
disturbances, such as violent storms and tornadoes, but the unlimited sky is far
beyond all this and unaffected. Similarly, all things are situated within the Supreme
Lord, but He is unaffected by the workings of His various energies, and is always
transcendental.
1. Water. A saintly person is just like water, pure and gentle. A flowing stream makes a
pleasing sound. Rivers, lakes and oceans are all very pleasing to see. Similarly, a
pure devotee is most pleasing to see, his talks are very attractive, and his
association is purifying.
1. Fire. A saintly person can be compared to fire. Even if he happens to eat
contaminated food, a saintly person is not sinfully affected, just as fire does not
become impure, even while burning filthy things. Fire can act very powerfully, and
thus, it should be handled very carefully. A saintly person has also become very
powerful, as a result of the austerities that he has performed, and thus, he should
also be treated very respectfully. Fire is sometimes manifest, and sometimes it
remains concealed. A pure devotee generally conceals his exalted position from
ordinary society, but sometimes he acts as a spiritual master, just for the welfare of
others.
1. The moon. The moon appears to wax and wane, but in reality, it remains as it is-
unchanging. In the same way, the soul is unaffected by the six transformations of
the material body.
1. The sun. The sun evaporates water from the surface of the earth and then, later on,
returns it in the form of rain. Similarly, a devotee takes many things from the Lord’s
material nature, and then returns them as offerings in devotional service. The sun is
reflected on numerous shiny surfaces, and to the foolish observer, it may appear to
have become divided into many. Factually, the sun is one, and similarly, the Absolute
Truth is undivided, although expanding in various ways.
1. The pigeon. There was once a pigeon that lived in the forest along with his wife.
They had built a nest within a tree and had lived there for several years, and had
become very devoted to each other. Both husband and wife were attracted by each
other’s bodily features, affectionate glances and moods, and thus their hearts had
become bound together. They foolishly trusted that their loving relationship would
continue, and they were so attached to one another that they did everything
together. Whenever she wanted something, the female pigeon would smilingly beg
for it, and her husband would then satisfy her, even if it entailed great personal
endeavor. Because the male pigeon had never learned to control his senses, the
female pigeon captured his heart and engaged him as her faithful servant.
Then, in due course of time, the wife delivered her eggs in their nest. Baby pigeons were
then born, having tender limbs and feathers. Such is the material situation created by the
inconceivable potency of the Supreme Lord. The pigeon parents came to love their children
very much, taking great pleasure in their delicate bodies, their awkward chirping, and their
clumsy attempts at flying. In this way, the foolish birds’ hearts became fully bound to each
other, being completely bewildered by Vishnu-maya, the external energy of the Supreme
Lord.
One day, the pigeon and his wife went wandering in the forest, being very anxious to nicely
feed their children. At this time, a hunter came to where the baby birds were playing near
their nest. After spreading his net, the hunter very easily captured all of the baby pigeons in
a short time. When she heard her children crying out for help, the female pigeon rushed
home in great anguish. Being bound by material affection, she rushed toward her children,
forgetful of her own self. As a result, the hunter easily captured her as well.
Following close behind, when the male pigeon saw how his wife and children, who were as
dear to him as life itself, were bound in the net, he lamented very wretchedly.
The male pigeon said, “O, my life is finished! What a great fool I was that I never seriously
executed pious activities. Now, my whole family- which is the basis of my religiosity,
economic development and sense enjoyment- faces destruction! I feel so much pain, being
separated from my wife and children! Why should I continue to live?”
Being stunned with grief, the male pigeon was also very easily captured by the cruel hunter,
who then returned home, feeling very satisfied. From the pigeon, one should learn that
when a person becomes too attached to his family, seeking satisfaction in sexual pleasure,
he is doomed to suffer greatly. The human form of life gives one the opportunity for
ultimate liberation. But if, like the foolish pigeon, one simply dedicates himself to family life,
then he is just like someone who climbs to a very high place, simply to stumble and fall.
1. The Python. The python lies down, and while remaining inactive, it accepts whatever food
comes of its own accord. Just as distress comes of its own accord, happiness is also predestined.
For this reason, a saintly person should not work much for bodily maintenance. Indeed, one who
endeavors for self-realization should remain patient and peaceful, even if no food is easily
available, and he should be prepared to fast for many days.
10) The ocean. During the rainy season, many rivers rush into the ocean, and in the
summer, most of these rivers become dry. The ocean remains unchanged, however, and a
devotee should be like this. Sometimes, he may prosper and sometimes, he may find
himself to be destitute, but a devotee remains undisturbed and fixed in his Krishna
consciousness.
1. The moth. Being attracted by fire, the moth rushes to its destruction. The illusory form of a
woman is like fire. A person who has not intelligently learned to control his senses, will feel
attraction while seeing a well-dressed woman, who moves sensuously and smiles sweetly, and
while hearing her enticing speech. Being eager for sense enjoyment, he loses his good
intelligence as his mind becomes captivated, and so he falls down deeper into the darkness of
material existence. A woman attracts a man through all five senses, and thus she leads him to
his destruction. Similarly, a moth is attracted to the form of fire, a bee is attracted by the smell
of a flower, a fish is hooked because of it’s attraction for the bait, an elephant is caught when it
comes to touch a captive she-elephant, and a deer is attracted by a hunter’s sweet music.
1. The honeybee. As a honeybee collects a little nectar from many flowers, a saintly
person should go door to door, accepting only a little food from each household, just
enough to keep body and soul together. Just as a honeybee takes only the nectar
from flowers, a person should just take the essence from the revealed scriptures,
Krishna consciousness. One should not become an intellectual donkey, carrying
around heavy loads of useless knowledge. On the other hand, a saintly person
should not imitate the honeybees in the hive that eagerly make more and more
honey just to be stored. A sadhu should never think, “This food I will eat now, and
the rest I will save for tomorrow.” Instead, he should use his hands as his plate, and
eat only as much as fits in them. His only food container should be his stomach, and
his only stock of food should be that which easily fills his belly.
1. The elephant. Desiring to touch the she-elephant that the hunter has displayed
before him, the male elephant falls into a pit and is captured. Taking note of this, a
saintly person should never touch a young girl, or even a wooden doll in the shape of
a girl.
1. The honey thief. The bees work so hard to produce honey that is then taken away by
someone who will enjoy it or else sell it. Considering this, a wise man should not be
greedy to accumulate more and more. Just as hunters take all of the honey that is
produced by the bees, brahmacharis and sannyasis are entitled to utilize the
property that has been accumulated by householders.
1. The deer. The deer becomes captivated by the hunter’s sweet music, and then is
easily killed. Taking a lesson from this, a saintly person should avoid all mundane
music, song and dance, because it may cause him to fall prey to sense enjoyment,
as happened to the rishi, Rishyashringa.
1. The fish. Lured by tasty bait, a fish is caught on the fisherman’s hook. Taking a
lesson from this, a saintly person should carefully consider the danger involved in
trying to gratify the tongue.
1. Pingala. Long ago, in the city of Videha, there lived a prostitute named Pingala. At
night, she stood outside her house, hoping to attract a lover, because she was very
anxious to get money. One night, as she studied all the men that were passing by,
she thought as follows: “This man has money and can easily pay the price. I’m sure
that he would enjoy my company very much.”
Many men came and went as Pingala stood in her doorway. Prostitution was her only means
of livelihood, and so she anxiously thought, “This man looks very rich, but he’s not stopping.
Anyway, someone else will stop and pay me a lot of money for my love.”
And yet, no one approached Pingala, and without getting any customer, she could not sleep.
Again and again, she nervously started walking toward the street, and then again, turned
around to go back inside her house. In this way, midnight arrived, and due to moroseness,
Pingala’s face betrayed her sadness. Indeed, Pingala became more and more disappointed
until, at last, she somehow began to feel detachment from her situation. Along with that
detachment, happiness arose within Pingala’s heart.
Feeling disgusted with her life, Pingala gave up all hopes for material happiness, and in that
mood, she sang the following song: “Oh, how bewildered I had become! Because I had
failed to control my mind, I was hoping for sexual pleasure from even the most useless of
men. How foolish I was! I gave up the service of that person Who is most dear, the
Supreme Lord of the universe! Although He is within my heart, I had completely neglected
Him. Instead, I foolishly rendered service to insignificant men that could never satisfy my
real desires, but instead brought me only misery. I tortured my own soul, while selling my
body to lusty, greedy men- who are themselves objects of pity.”
“This body is like my house and the bones are like its wooden beams and pillars. It is full of
stool and urine, and the nine doors excrete foul substances. Who, besides me, could be so
foolish? I dedicated myself to this body, hoping to get love and pleasure from it.”
“The Supreme Lord is the most dear person because He is the Supreme Soul. I shall now
pay the price of complete surrender, and by thus purchasing the Lord, I will enjoy with Him
just like Lakshmi. Men can provide some gratification for women- but what to speak of
them, even the demigods in heaven have a beginning and an end.”
“Although I was stubbornly hoping, for so long, to enjoy this material world, detachment
has now arisen in my heart. Therefore, Lord Vishnu must have been pleased with me for
something that I had done in the past. The great suffering that I had endured caused me to
become indifferent to this world. Now I can appreciate that my suffering was actually the
cause of my good fortune. This was the Lord’s special mercy upon me and now I shall take
shelter of Him. Who else but the Supreme Lord can deliver one from the dark well of
material existence, where everyone is within the jaws of the serpent of time?”
Having made up her mind in this way, Pingala gave up her anxieties and then peacefully
slept in her bed.
1. The kurara bird. There was once a flock of kurara birds (hawks) that could not find any prey.
Being famished, when they saw a weaker kurara bird, having some meat, they attacked it.
Seeing the great danger that had befallen him, the weak kurara bird gave up the meat and in
this way, became relieved of his distress. Considering this example, one should give up all
possessiveness and attachment, because it ultimately leads to misery.
1. The child. Children, and those who have a childish mentality, have no anxiety in
regard to reputation, family and social responsibilities, etc. Saintly persons are
similarly disinterested in such material considerations because they are engaged on
the spiritual platform.
20) The young girl. Once, a young girl of marriageable age was alone at home because her
family had gone out for the day. Some men then arrived at the house, hoping to gain the
young girl’s hand in marriage. The girl received them respectfully and then went into the
kitchen. As she began to husk the rice, the girl’s conch shell bangles made a lot of noise.
This alarmed the young girl, for she thought that if the guest’s heard her engaging in such
menial work, they would consider her family to be poor. She therefore broke some of the
bangles so that only two remained on each arm. Still, as she continued to work, the bangles
collided with one another and continued to make some noise. The girl then took one more
bangle from each arm, so that only one remained. In this way, she was able to continue her
work silently.
The brahmana avadhuta then said, “O King, I travel about constantly, learning the true
nature of this world, and I had personally witnessed the lesson taught by this young girl.
When many people live together they will certainly quarrel. Even when just two persons live
together, they will talk frivolously and sometimes disagree. So, just to avoid such
disturbances, it is best for one to live alone. At least, if one is a devotee, he should avoid
the association of non-devotees.
21) The arrow maker. There was once an arrow maker. One day, as he was absorbed in the
task of making a straight arrow, he did not even notice that the king had passed nearby.
When one has fixed his mind upon the Supreme Lord, then his mind becomes truly
controlled and detached from material dualities.
1. The serpent. The serpent does not build its own house. Rather, it uses a dwelling that was
constructed with great labor by some other creature. Considering this example, saintly persons
should not endeavor for achieving personal material enjoyment. As the same time, they need
not renounce the things that the materialists had worked so hard to accumulate. Rather,
devotees should utilize all of the materialists’ wonderful achievements, for the purpose of
better serving the Supreme Lord.
23) The spider. The spider manifests thread from its mouth He then builds his web with it,
and at last, he withdraws it. In a similar way, the Supreme Lord manifests the cosmos by
expanding His potency from within Himself, maintains it for some time, and then withdraws
it within Himself.
The Supreme Lord is One without a second. He creates this universe without any assistance,
for He is the reservoir of all potencies. The subtle pradhana, which is the basis of all
creation, is conserved within the Lord after annihilation, in a neutral condition of
equilibrium, and thus it is non-different from Him. The Supreme Personality of Godhead
displays His form of Time (Kala) at the time of creation, which then agitates His material
energy (Maya), which is composed of three modes. Thus, the mahat-tattva is created, and
thereafter, the variegated universe. The universe thus rests within the mahat-tattva, and by
its potency, the conditioned souls undergo material existence.
24) The wasp. A large wasp once captured a weaker insect and held it captive within his
hive. Being overwhelmed by fear, the insect constantly meditated upon his captor, so that
his consciousness became wasp-like. Thus, after death, that insect achieved a wasp body in
his next life. From this we can understand that whether out of love, hate or fear, if one fixes
his mind in complete concentration upon a particular form, he will certainly attain that very
form in his next life.
The brahmana avadhuta then said, “O King, all of these spiritual masters have given me
great wisdom. Now, please listen to what I have learned from my own body. The material
body is also a spiritual master, because it must always come to a painful end. Of course, the
human body has great value as well, because with it one can acquire spiritual knowledge.
But, I never forget that this body will ultimately be consumed by others or burnt in the fire,
and thus I move about in this world in a mood of detachment. “
“A tree produces the seeds of future trees before dying. Similarly the human body manifests
the seed of the next body before dying, in the form of one’s accumulated karma. The senses
of the body constantly pull one in different directions because they all desire gratification.
Still, one should accept only the bare necessities for the maintenance of the body, and this
should be done without attachment.”
The avadhuta brahmana then concluded, “Having learned from these many instructing
gurus, I remain enlightened, renounced, and without false ego, as I wander over the earth.”
After saying this, the avadhuta accepted obeisances and worship from King Yadu and then
departed. This avadhuta brahmana may actually have been Lord Dattatreya because in the
second canto of Shrimad-Bhagavatam it is said that He had instructed many Yadus.
Lord Krishna said, “ After hearing from the avadhuta brahmana, King Yadu, Our ancestor,
became free from all material attachment, as his mind remained fixed on the spiritual
platform.”
“
My dear Uddhava, one should execute devotional service unto Me, while at the same time
performing his duties within the varnashrama system.”
“A devotee must always keep in mind the fact that conditioned life is just like a dream. In a
dream, whatever pleasurable objects we see are actually useless. A conditioned soul, who is
asleep to his spiritual identity, also sees many objects of gratification that are creations of
the Lord’s illusory energy. These also have no permanent existence, and one who meditates
upon them engages his intelligence uselessly.”
“One should approach a spiritual master who knows Me, and who, being My bona-fide
representative, is non-different from Me. As a disciple, one should serve the spiritual master
without false prestige, never considering himself to be the doer of activities. With a feeling
of loving friendship toward his guru, the student should always desire advancement, and
thus should never allow himself to become deviated. By always keeping his real self-interest
in mind, a devotee should remain detached from wife, home, children, wealth, etc.”
“Just as a flame is different from the wick that it burns to give illumination, so the seer
within is different from the material body that it illuminates with consciousness. Such an
understanding is also taught by various classes of impersonal and atheistic philosophers,
however.”
“My dear Uddhava, never fall under the sway of such bogus teachers, for such a mistake will
greatly prolong your miserable material existence.”
“There are also many philosophers who say that the natural position of the living entity is to
engage in fruitive activity. Even if this idea appeals to you, please consider the following.
Those who act fruitively are hoping for continual happiness. But, it is practically seen that
such fruitive workers are very rarely satisfied, and indeed, most are quite unhappy. This
proves that fruitive workers are not really in control of their destiny. If someone is under
the control of another, how can he expect to achieve personal happiness from his work?
“In this world, it is often seen that very intelligent persons are unhappy, whereas complete
fools sometimes appear quite satisfied. Suppose that someone knew very well how to
achieve happiness and avoid distress- still, he would have to face death. Factually, the
conditioned souls are just like condemned persons who are being led to their execution.
What happiness could such condemned persons derive from material objects or the
gratification of their senses? In other words, the fact that death is inevitable should
encourage one to become determined in spiritual life.”
“If a person performs Vedic sacrifices correctly and painstakingly, without error, he can go
to the heavenly planets and enjoy life there just like the demigods. In Svarga, he can travel
at will in a glowing airplane, which is the result of all the pious acts that he had performed
in his last life. Being dressed very nicely, he enjoys life in the celestial gardens, while being
praised by the songs of the Gandharvas, and surrounded by heavenly goddesses. Being so
comfortably situated, however, he does not consider that he is exhausting the fruits of his
past pious activities and will soon fall back down to earth, against his will.”
“If a person engages in sinful activities, either due to bad association or having failed to
control his senses, he will certainly become filled with material desires. He will become
greedy, aggressive, miserly, and always eager to exploit the bodies of women. And, by
slaughtering innocent animals, he fully paves his way to hell.”
“From heaven down to hell, everyone, up to the level of Brahma, is afraid of Me in My form
of Time. It is false egotism to think of oneself as the actual doer. All activities are performed
by the material senses, and the living entity is merely the witness. It is the three modes of
material nature that initiate actions, while the living being simply reaps the good and bad
results of such work. Still, the living entity has some minute independence or responsibility,
for he can choose how he associates with nature’s modes.”
Uddhava then said, “My Lord, a conditioned soul is situated within a material body and
surrounded by the three modes of material nature. His current activities are directed under
the influence of these modes and thus he experiences happiness and distress. How can the
conditioned soul possibly become free from such terrible bondage? If the soul is really
transcendental and non-material, then how could he ever become bound by the external
energy? The living entities are sometimes described as eternally conditioned and sometimes
as eternally liberated.”
“My dear Lord, You are the best of those who are expert in answering philosophical
questions, so please explain all of this to me.”
The Supreme Personality of Godhead said, “My dear Uddhava, the living entities are
sometimes described as conditioned and sometimes described as liberated. Actually,
though, the soul is never really bound or liberated from bondage. Material existence is just
like a dream that is created by My inferior nature, and thus it has no essential reality.
Knowledge and ignorance, which respectively award liberation and bondage to the jivas,
who are part and parcel of Me, are both products of maya. To illustrate this, I shall give you
the example of two birds.”
“Somehow, two birds had come to nest together in the same tree. These two birds are
friends, and of a similar nature, but while one bird is busy eating the fruit of this tree, the
other, who is of superior potency, does not taste the fruit. The tree represents the material
body, the eating bird is the conditioned soul, and the bird who does not eat the fruit is the
omniscient Supreme Lord.”
“When the soul is conditioned, he accepts the body as himself, or else feels that he is
situated in the body. But, when the soul is enlightened, he no longer identifies with the
body. Indeed, he no longer feels in exactly the same way, that he is even situated in the
body. Thus, a liberated soul does not at all believe himself to be the performer of bodily
activities, and he no longer suffers or enjoys the reactions of work.”
“Sometimes, for no apparent reason, one’s body is attacked by animals or cruel persons. At
other times, one may be offered a great deal of respect. A person who neither becomes
angry when attacked, nor elated when worshiped, is understood to be actually liberated.
Being endowed with equal vision, a liberated soul is not affected by that which is so-called
good or bad, proper or improper. Therefore, he does not praise or criticize anyone.”
“My dear Uddhava, that man is certainly most miserable who maintains a cow that gives no
milk, an unchaste wife, a body that is completely dependent on others, useless children, or
wealth that is not properly utilized. Similarly, one who laboriously studies the Vedas without
fixing his mind upon Me is most unfortunate. Uddhava, if you cannot free your mind of all
disturbances and absorb it completely in Me, then perform all of your activities as an
offering to Me, without trying to personally enjoy the results of your work. In the association
of pure devotees, if one always engages in devotional service, then he will quickly make
spiritual advancement and go back home, back to Godhead.”
Uddhava inquired, “My dear Lord, what kind of person do you consider to be a true
devotee? And, what kind of devotional service is appreciated by great devotees as worthy of
being offered to You?”
“My Lord, You are the Supreme Brahman, transcendental to material nature, and yet, being
controlled by Your devotees’ love, You accept many forms by incarnating according to their
desires.”
The Supreme Lord said, “A devotee who is merciful to all and never injures others- who is
tolerant even of an aggressor- who is forgiving and free from envy- whose behavior is
always pleasing and never harsh- who is free from the desire for prestige and honor- who
accepts Me as the only shelter- who is expert in reviving the Krishna consciousness of
others- who is free from possessiveness- and who dedicates his activities for the welfare of
others is considered by Me to be the most learned of men. Such a devotee renounces all
ordinary religious duties so that he can completely take shelter of My lotus feet. A devotee
may or may not understand Me properly, but if he worships Me with pure love, then I
consider him to be the best.”
“My dear Uddhava, one can give up false pride and prestige by engaging himself in My
devotional service. The devotee should consider himself to be My eternal servant, and he
should offer Me whatever he may acquire. He should serve both My Deity form and My pure
devotees. He should always try to hear and chant about My transcendental qualities and
activities with love and faith. A devotee should observe all the festivals, such as
Janmastami, as well as religious vows such as Ekadashi.”
“A devotee should work for the construction and maintenance of My temples, as well as the
gardens, etc. that are used for My service. A devotee should never advertise his devotional
activities, so that his service may not become the cause of false pride. One should never
offer Me anything that has been offered to or used by others. Whatever is most cherished,
should be offered to Me, for such an offering qualifies one for eternal life.”
“My dear Uddhava, because you are My servant, well-wisher and friend, I shall now tell you
the most confidential knowledge. By associating with pure devotees, one can destroy his
attachment for all kinds of sense objects. This process alone brings Me under the control of
My devotee- not the performance of ashtanga-yoga, the acceptance of sannyasa, the
performance of severe austerities, or any amount of pious acts. My association, or the
association of My pure devotees is so valuable that previously, many ignorant persons were
able to achieve My Supreme Abode by such contact, even though they had not performed
great austerities.”
“Advanced yogis are able to merge their minds in a trance of self-realization so that they
are no longer aware of material names or forms. In the same way, the gopis of Vrindavana
were so attached to Me that they could not even think of their own bodies, and so what to
speak of anything else. They considered Me to be their most charming lover, without even
knowing My actual position. And yet, by intimately associating with Me, the gopis were able
to attain Me.”
Shri Uddhava said, “My dear Lord, I have carefully heard all that You have said, but a doubt
remains within my heart and I am confused. You have explained so many disciplines that I
cannot understand exactly what I should do.”
The Supreme Lord said, “Uddhava, while speaking to you, I was actually instructing
everyone. For this reason, all of My instructions were not meant for you.”
“I am situated within everyone’s heart. I can be perceived in My subtle form because it is I
that control the mind. I also assume a gross form as the sound of the Vedas. By the
continuous chanting and hearing of the transcendental vibration, I gradually become
manifest.”
“The material body can be compared to a tree, because it sustains the conditioned soul’s
material existence. A tree first blossoms and then produces fruit, just as the body, by its
actions, produces the fruit of happiness and distress. This tree has two seeds [sinful and
pious activities], hundreds of roots [the living entities’ innumerable desires], three lower
trunks [the three modes of nature], and five upper trunks [the five gross material
elements]. It produces five flowers [the five sense objects- sound, form, touch, taste and
aroma], it has eleven branches [the ten knowledge-acquiring and working senses and the
mind], and a nest made by two birds [the individual soul and the Supreme Soul]. The tree is
covered by three kinds of bark [air, bile and mucus], gives two kinds of fruit [happiness and
distress], and extends up to the sun. Those who are lusty after material enjoyment eat one
kind of fruit, and the swanlike sannyasis eat the other.”
“With the help of a bona-fide spiritual master, one can understand that the entire cosmic
manifestation is an expansion of the Supreme Lord’s illusory potency. With the sharpened
ax of this knowledge, one must cut off all attachment to this material world. Then, at last,
after becoming fully engaged in the Lord’s devotional service, one should give up that ax
[analytic knowledge of this material world].”
“The three modes of material nature- goodness, passion and ignorance- are connected to
one’s material intelligence, and not to the soul itself. As the wheel of time continues to turn,
nature’s modes compete for supremacy, and for this reason, the simple cultivation of
goodness proves to be ultimately useless. It is only useful if one takes advantage of the
cultivation of goodness to step onto the transcendental platform of purified goodness. If one
devotes himself to the practice of Krishna consciousness, while maintaining a lifestyle in the
mode of goodness, then the influence of passion and ignorance and their resultant irreligion,
can be quickly vanquished.”
“Great acharyas have always praised association with the mode of goodness, while strongly
criticizing association with the mode of ignorance and showing indifference to the mode of
passion. Until one is firmly situated in realized knowledge of the spirit soul, he must
carefully cultivate a life-style in the mode of goodness. In this regard, one must carefully
use discrimination with respect to the following ten items- religious books, water,
association with others, place, time, activities, birth, meditation, chanting of mantras, and
purificatory rituals.”
Sometimes, the friction of bamboo causes a fire that destroys the cause of the bamboo (the
bamboo forest). Similarly, by properly utilizing the body and mind to cultivate
enlightenment, the influence of the modes of nature (which are the causes of the body and
mind) can be eliminated.”
Shri Uddhava inquired, “My dear Lord Krishna, people generally understand that material
life will bring them future unhappiness, and yet they still try very hard to enjoy it. How is it
that even a person in knowledge may act just like a dog or an ass?”
The Supreme Lord said, “A so-called intelligent person, at more sober moments, does
realize that material life simply results in misery. But, because he identifies with the
material body and mind, he once again comes under the sway of passion. The mind is
created by the mode of goodness, but when it is polluted by passion, it becomes absorbed
in materialistic plan making. One who is actually intelligent should drag his mind away from
thoughts of sense gratification and engage it in meditation upon Me, by the practice of
yoga. The actual yoga system is taught by My devotees, headed by Sanaka-kumara.”
Shri Uddhava said, “My dear Keshava, when did You teach this yoga system to Sanakakumara, and in what form? Please tell me about this.”
To reply, Lord Krishna described the history of Sanaka Rishi in the following way. Once, the
mental sons of Brahma, headed by Sanaka, inquired from their father, “O Lord, people’s
minds are naturally attracted to the material sense objects, and the sense objects enter into
the mind as desires. How can a person who desires liberation nullify this natural relationship
between the mind and the sense objects?”
Lord Brahma thought about this very seriously, but because his intelligence was not pure,
having been affected by the activities of creation, he could not understand how to answer
perfectly. Wanting very much to understand the truth of the matter, however, Brahma fixed
his mind upon the Supreme Lord. In response, the Lord appeared before Brahma in His
form as Hansa. All of the assembled rishis placed Brahma at the front and approached
Hansa-avatara to worship His lotus feet. Then, they asked, “My Lord, Who are You?”
Shri Hansa replied, “O brahmanas, if you think that I am a jiva like yourselves, and that all
souls are one, then how would it be possible for your question to even be asked? Or, what
would be the use of such an inquiry?”
In other words, the Lord is asking, “If I am not superior to you, then what would be the use
of My instructions?”
In this way, Lord Hansa first of all refuted the impersonal conception of the Absolute. Next,
He refuted the conception that the living entity is the material body, and then the idea that
God is so far beyond the material creation and aloof from it, that it is useless to try and
understand Him. Even though Lord Hansa appeared to be finding fault with the sages’
question, ‘Who are You?’ He was actually preparing the ground for a more advanced
understanding.
The Lord then said, “First of all, it must be understood that both the mind and the sense
objects are merely designations that cover the pure soul, who is My eternal part and parcel.
It is the natural function of the mind and the sense objects to mutually interact. But
because both are ultimately useless for the spirit soul, they should be completely given up.”
“A person who accepts the material mind will always consider himself to be the doer of
activities, and the enjoyer as well, and he will be irresistibly attracted to all kinds of sense
gratification. But, above the mind is the intelligence, which can comprehend one’s true
spiritual identity and then reject all false material conceptions. Still, the mind can never be
stopped or thrown out, and so it must always be engaged in the devotional service of the
Supreme Lord. In other words, the mind and sense objects can never really be separated,
and the attempt to do so is artificial. It must be clearly understood that the Supreme Lord is
the actual enjoyer, by constitution.”
“Waking, sleeping and deep sleep are the tree states of material existence that are
experienced by the living entities. I am the fourth stage of consciousness, and when the
living being is situated in Me, he automatically gives up his bondage to the material mind
and sense objects. The spirit soul is not at all material, but by identification with the
material body, he comes under the control of the three modes of material nature.
Conversely, when the living entity ceases to identify with the material body, he becomes
free from the modes’ influence.”
“One should fix his mind upon Me alone, knowing well that everything exists within Me. On
the other hand, if one continues to see many different goals in life, then, even though he
may seem to be a liberated soul, he is actually conditioned. By constantly keeping in mind
the illusory nature of material existence, one can avoid falling again into delusion. Just as a
drunkard may not understand the condition of his clothing, similarly, a devotee who is fully
absorbed in Krishna consciousness and is actually self-realized does not even notice if his
body is sitting or standing. He simply knows that, even though he is detached from it, the
body will continue to exist for as long as it is destined, according to his previous karma.”
“My dear brahmanas, I have explained to you Sankhya (the process of philosophically
distinguishing between matter and spirit) and yoga (the process of linking with the
Supreme). Please understand that I am the Personality of Godhead, Lord Vishnu, and that I
have appeared before you to explain your actual religious duties”
In this way, Lord Hansa finally answered the rishis’ question, “Who are You?”
Lord Krishna then said, “My dear Uddhava, when all of their doubts had been removed, the
sages, headed by Sanaka, worshiped Me with devotion. Then, while Brahma and his sons
looked on, I departed for My Own abode.”
Uddhava said, “My dear Lord, the Vedic literatures recommend various paths to achieve
perfection. Are all of these paths equally important, or is one of them supreme?”
Lord Krishna said, “At the time of annihilation, Vedic knowledge appeared to be lost. Then,
after the subsequent creation, I again spoke to Brahma the same knowledge. He imparted it
to his eldest son, Manu, who in turn, taught it to the seven sages, headed by Bhrigu. From
these rishis came innumerable praja in various forms- such as demigods, demons, human
beings, Kindevas (human beings on another planet, who, like the demigods, are free from
fatigue and perspiration), Kinnaras (kinchin nara, or a little human-like, because they have
either a human head or body, but not both), and Kimpurushas (kim purusha, which means,
‘are they human?’ They are a race of monkeys that are almost like humans).”
“Due to the influence of maya, the intelligence of men is bewildered in many ways.
According to one’s nature and propensity, the Vedic knowledge is presented variously. This
results in innumerable philosophies that are handed down in parampara, as well as by
means of custom and tradition. Some people even use the Vedic literatures to propound
atheistic philosophies, just as some trees on the banks of the Ganga drink the pure water to
produce poisonous fruit.”
After saying this, Lord Krishna answered Uddhava’s question by emphatically saying that
pure devotional service is the only genuine path of perfection, and that all other processes
are only varieties of illusion. The Lord described the exalted glories of devotional service and
said, “My dear Uddhava, the unalloyed service rendered to Me by My devotees brings Me
under their control. Persons engaged in Sankhya, yoga, Vedic study, pious work, austerities
or renunciation can never control me in the same way. Only pure devotees who love Me,
and take Me as their only goal, can obtain Me. Even persons of low birth, such as dogeaters, can become completely purified in this way.”
Lord Krishna described the pre-eminent position of pure devotee as follows: “One who has
fixed his consciousness on Me, while controlling his senses by renouncing material desires,
experiences a happiness far beyond the imagination of the sense enjoyers. Such a devotee
does not even care for the post of Indra or Brahma, the attainment of yoga perfections or
liberation.”
“My dear Uddhava, neither Lord Brahma, Lord Shiva, Lord Sankarshana, the goddess of
fortune, nor even Myself are as dear to Me as you are. It is only loving devotional service
unto Me that can completely purify one’s consciousness.”
If a devotee, who has not yet fully conquered his senses, but has unflinching devotion,
sometimes is attracted to sense gratification, he will not fall down from the path, because
bhakti-yoga is like a great fire that burns to ashes all accidental sins committed by such a
devotee. A pure devotee, however, is beyond such material attraction. His hair standing on
end, his heart melting in ecstasy, and tears flowing from his eyes, symptomizes his pure
condition. His speech is sometimes choked up, and he sometimes laughs and cries out
loudly as he dances in ecstasy. Such a pure devotee can purify the entire universe.
When gold is smelted, it gives up its impurities. Similarly, when a spirit soul is in the fire of
devotional service he becomes purified of all contamination, and returns back home, back to
Godhead, to serve the Supreme Lord in the spiritual world. Just as a diseased eye may
regain its sight when treated with a suitable ointment, so a devotee regains his ability to
see the Supreme Lord in His spiritual form by the process of “sravanam kirtanam vishnu”.
In conclusion to this discussion, Lord Krishna gave this advice: “Giving up the association of
women, and those who are overly attached to women, one should situate himself fearlessly
in a solitary place and concentrate upon Me with great attention. Of all kinds of suffering
and bondage that arise from material attachment, none is greater than that caused by
attachment to women, and friendship with those who are too attached to women.”
Shri Uddhava asked, “My dear lotus-eyed Krishna, how should one meditate upon You, and
upon which form?”
The Supreme Lord said, “The yogi should sit upon a level seat, not too high and not too low,
and while keeping his body comfortably erect, he should place his hands on his lap and
focus his eyes on the tip of his nose. By practicing the breathing exercises (pranayama), the
yogi must move the life air progressively upward from the muladhara chakra, until it
reaches the heart, where omkara is situated. Keeping the eyes half-closed, the yogi should
meditate upon the lotus flower that is situated in the heart. It has eight petals and rests on
an erect stalk. One should meditate upon the sun, the moon and fire- one after anotherplacing them within the whorl of that lotus. Then, placing My transcendental four-armed
form within the fire, one should meditate upon it as the ultimate goal.”
“The Supreme Lord is gentle and cheerful, and has a complexion the color of a dark
monsoon cloud. He is dressed in golden-yellow silk and He holds the conch shell, disc, club
and lotus flower in His hands. On His chest are Shrivatsa and the Kaustubha jewel, and He
is decorated with shark-shaped earrings, ankle bells, bracelets, an effulgent crown, and a
golden belt around his upper hips. All of the parts of that beautiful form captivate the heart.
The Lord’s face is further enhanced by His merciful glancing.”
“Withdrawing the senses from the sense objects, one should remain grave and selfcontrolled. By use of intelligence, the mind should remain fixed upon all the limbs of the
Lord’s transcendental body. When this has been accomplished, one should then concentrate
his meditation only on the smiling face of the Lord. When this has been achieved, one
becomes situated in his constitutional position and so he gives up the practice of meditation,
because he is truly united with Me. In addition, as the yogi becomes accomplished, he
attains the yoga siddhas (mystic perfections).”
Shri Uddhava inquired, “O infallible Lord, please tell me about these perfections of yoga.
How many are there, and how can they be achieved? You know all of these things because
you are the bestower of all these perfections.”
The Supreme Personality of Godhead said, “There are eight primary perfections, which exist
in Me to a superlative degree. In addition, there are ten secondary perfections that are
created from the sattva-guna. The former are achieved by My devotees, and the latter by
materialistic yogis.”
“The eight primary mystic powers are anima (to become smaller than the smallest),
mahima (to become greater than the greatest), laghima (to become lighter than the
lightest), prapti (to acquire whatever one wants), prakamya-siddhi (to experience any
enjoyable object), ishita-siddhi (to manipulate maya’s subpotencies), vashita-siddhi (to
become unimpeded by the three gunas, or to bring others under one’s control), and
kamavasayita-siddhi (to obtain anything from anywhere, to the highest degree).”
“The ten secondary perfections are- to free oneself from hunger, thirst and other bodily
disturbances- to hear and see things that are far away- to move the body at the speed of
mind- to assume any form one desires- to enter the bodies of others- to die when one
desires- to witness the pastimes of the demigods with the Apsaras- to be able to fully
achieve one’s goal- to give orders that can be executed without impediment. Having the
power to know past, present and future- being able to tolerate heat, cold and other such
disturbances- being able to check the influence of fire, water, poison, etc.- and remaining
unconquerable- these are five additional lesser powers.”
Lord Krishna then described how each of the eight primary, ten secondary, and five inferior
mystic powers can be achieved by meditating upon Him in various ways. In conclusion, the
Lord said, “My dear Uddhava, learned experts in devotional service say that these yoga
perfections are actually impediments for those who desire the supreme perfection of life.”
Shri Uddhava said, “O unlimited Lord, You are the all-pervading Supreme Soul, situated in
all living beings- and yet, You remain hidden. Thus, no one can see You, although You can
see them.”
“O omniscient Lord, please describe Your divine opulence and how it is manifest in this
world.”
The Supreme Lord said, “Uddhava, you are the best of those who ask questions! On the
battlefield at Kurukshetra, Arjuna asked Me the very same thing! Being the Supreme Soul of
all living entities, I am naturally their well-wisher, and indeed, I am not different from
them.”
“I am the ultimate goal of those who are seeking progress in life. Of things that are difficult
to control, I am the mind. Of all mantras, I am the three-lettered omkara. Among human
beings, I am the king. Of metals, I am gold- of ashramas, I am the sannyasa order- and
among varnas, I am the brahmanas. Of sacrifices, I am study of the Vedas. Among vows, I
am the vow of nonviolence. Among things that purify, I am wind, fire, sun, water and
speech. Among processes of expert discrimination, I am the science of the soul by which
one distinguishes spirit from matter. Among religious principles, I am renunciation. Of all
kinds of security, I am awareness of the soul within. Of those who are worthy of being
called bhagavan, I am Vasudeva- and among devotees, I am you, Uddhava. Among the
Kimpurushas, I am Hanuman- and among heroes, I am Arjuna.”
Besides these examples, Lord Krishna gave numerous others, many of which were
previously spoken to Arjuna on the battlefield at Kurukshetra. The Lord then said, “I am the
basis of the living entities, the modes of material nature and the mahat-tattva, and thus I
am actually everything. Nothing whatsoever can exist without Me.”
“My dear Uddhava, given enough time, I could count all of the atoms in the universe, but I
could never fully describe the opulence that I manifest within it. You should know that
whatever power, beauty, fame, opulence, humility, renunciation, mental pleasure, fortune,
strength, tolerance or spiritual knowledge there may be- it is simply an expansion of My
opulence.”
“Being surrendered unto Me, the devotee should control his speech and subdue his mind
and life air. Thus, with purified intelligence, he will fulfill life’s mission, without once again
falling down into material existence. But, if a devotee fails to control himself in this way, his
spiritual advancement will be lost, just as water seeps out of an unbaked clay pot.”
In other words, those who are engaged in the highest welfare work, by preaching Krishna
consciousness, should not try to speak cleverly, hoping to impress beautiful women. Nor
should one try to become artificially intellectual in the hopes of gaining academic prestige.
One should not even think of intimate sexual relationships, nor should one dream of
acquiring a prestigious position. Otherwise, one’s determination to strictly practice Krishna
consciousness will be lost.
Shri Uddhava said, “My dear lotus-eyed Lord, the yoga system that You have described is
certainly not possible for all to practice. Now, please explain how followers of varnashramadharma, and even ordinary, unregulated persons, can achieve loving devotional service unto
You, by the execution of their prescribed duties (karma-yoga). A long time has passed since
You spoke to Lord Brahma in Your form as Hansa-avatara, and what You had taught has
practically been forgotten.”
“My dear Lord, You alone establish religious principles. After Your departure from this earth,
who else will be able to revive this lost knowledge?”
The Supreme Lord said, “My dear Uddhava, in Satya-yuga, there was only one social class
of men, called hansa, and everyone executed their religious duties perfectly. (‘krita-kritya’
used here means ‘executes all duties perfectly’ and thus Satya-yuga is also called kritayuga) The Vedas were also undivided and they were fully understood simply by vibrating
‘om’. The single religious process was meditation upon Lord Hansa.”
“At the beginning of Treta-yuga, the Vedic knowledge appeared from My heart in three
divisions- Rig, Sama and Yajur. Then, from the Vedas, I became manifest as threefold
sacrifices, the performance of which constituted the authorized process for spiritual
perfection in that age. The four varnas become manifest from My universal form- the
brahmanas from My face, the kshatriyas from My arms, the vaishyas from My thighs, and
the shudras from My legs. Similarly, the four ashramas became manifested- the grihasthas
from the genitals of My universal form, the life-long brahmacharis from My heart, the
vanaprasthas from My chest, and the sannyasis from within My head.”
“The conditioned souls become situated in a particular varna and ashrama at birth,
according to their inferior or superior natures. Peacefulness, self-control, austerity,
cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to Me, mercy, and
truthfulness are the natural qualities of brahmanas.”
“Dynamic power, bodily strength, determination, heroism, tolerance, generosity, great
endeavor, steadiness, devotion to the brahmanas, and leadership are the natural qualities
of kshatriyas.”
“Faith in Vedic culture, dedication to giving charity, freedom from hypocrisy, service to the
brahmanas, and a continuous desire to accumulate money are the natural qualities of
vaishyas. Although vaishyas are never satisfied by any amount of acquired wealth, they are
charitable because, due to their faith in the Vedas, they are confident of being rewarded in
the next life.”
“Service without duplicity to the brahmanas, cows, demigods and others- and satisfaction
with whatever comes as a result of such service- these are the natural qualities of shudras.”
“Dirtiness, dishonesty, thievery, faithlessness, useless quarrel, lust, anger, and hankering
constitute the nature of those who are in the lowest position, outside the varnashrama
system.”
“Nonviolence, truthfulness, honesty, desire for the happiness and welfare of all others, and
freedom from lust, anger and greed are the qualities that are required to be cultivated by all
members of society.”
“Children of the higher three varnas, after completing the purificatory processes, achieve
second birth by receiving the Gayatri mantra at the time of initiation. Thereafter, they
should reside at the guru’s ashrama (gurukula) so that they can practice self-control and
study the Vedic literatures. Brahmana boys may be initiated at the age of twelve, whereas
kshatriya and vaishya boys should be initiated when they are somewhat older.”
“Brahmacharis should wear clothes of deerskin, with a belt made of straw. A brahmachari’s
hair should be matted and he should carry a staff and water pot. With sacred thread and
aksha beads around his neck, the brahmachari should hold kusha grass in his hand. He
should remain silent while eating, bathing, etc. and he should not cut his hair or nails.”
“One should know the acharya to be nondifferent from Me, and thus he must never be
disrespected. Every morning and evening the brahmachari should collect food and other
things and deliver them to his spiritual master, accepting for himself only that which the
guru sanctions. The brahmachari should always consider himself to be the humble servant
of his guru. When the spiritual master walks, the student should stay behind, and when the
guru lies down, the disciple should lie down nearby. When the guru sits, the student should
stand nearby with folded hands, awaiting his order.”
“Until his education is completed, the brahmachari should not break his vow of celibacy. If
the student desires elevation to Maharloka or Brahmaloka, then he must observe the vow of
naishthiki brahmacharya (life-long celibacy). Those who are brahmacharis, vanaprasthas or
sannyasis should never associate with women by glancing, touching, conversing, or jokingnor should they associate with anyone, human or animal, who is engaging in a sexual
relationship.”
“A brahmachari who has completed his Vedic education, and wants to get married, should
first of all properly reward his guru. Then, after bathing, cutting his hair, and dressing
nicely, he should take permission from his spiritual master and return home. Those who are
not pure devotees engaging twenty-four hours a day in devotional service must follow the
regulation of varnashrama very strictly, to avoid falling down. A householder who desires to
quickly purify himself should accept the vanaprastha order.”
“One who desires to enter the grihastha ashrama should select a wife from his own varna,
who is of pure character, and who is younger than himself. If one wishes to have more than
one wife, each successive wife should be accepted from a successively lower varna.”
“All twice-born men should perform yagya, study Vedic literatures, and give charity. Only
the brahmanas can accept charity, teach the Vedas, and perform sacrifice, however. A
brahmana’s body is not meant for enjoying insignificant sense gratification. Rather, he
should accept a life of austerity, and in this way, he will be able to enjoy unlimited
happiness after death. A brahmana householder that desires liberation from material
bondage should pick up rejected grains from the marketplace or field, and thus not depend
upon others. He should be very magnanimous and charitable, and he should always be
absorbed in thought of Me. In this way, a brahmana can live at home without much
attachment, and at the end, he can achieve liberation.”
“Uddhava, like a boat that picks up persons who are drowning in the ocean, I quickly rescue
those who help brahmanas and devotees that are suffering from poverty. Just as the chief
bull elephant protects the entire herd, so a king must take care of all the citizens. Indeed, a
king who protects all of the citizens by keeping his kingdom free of sinful activities, will go,
after death, to enjoy with Indra in heaven.”
“If a brahmana cannot support himself by performing his regular duties, then he can do
some business that is non-violent, like a vaishya. And, if by this means, he still cannot
alleviate his poverty, then he can take up a sword like a kshatriya. However, he must never
become like a dog by accepting an ordinary master.”
“A kshatriya who cannot maintain himself may act as a vaishya, a hunter, or he can act as a
brahmana by teaching Vedic knowledge- but he can never do the work of a shudra. A
vaishya can work like a shudra, however. A shudra who cannot find a suitable master can
be self-employed by making straw mats, baskets, or any such useful things. But, anyone
who has adopted an inferior occupation in an emergency must give it up when the
difficulties pass.”
“A householder should maintain his dependents comfortably, and he should perform
religious duties according to his means- but, he should be careful not to become overly
attached. The association of wife, children, relatives and friends is just like a brief meeting
of travelers at a hotel. After deeply considering the truth of the matter, one who really
desires liberation should continue to live at home just like a guest, without any sense of
proprietorship. This will keep him free of all entanglement. ‘Oh, my poor elderly parents! My
frail wife with her small children! Without me to take care of them they would suffer
terribly!’ Thinking like this, a foolish householder’s entire heart is filled with family
attachment. His mind is always meditating upon his family members, and after death, he
enters into the darkness of ignorance.”
“One who wants to accept the vanaprastha order should go live in the forest. He can take
his wife with him, or else leave her in the care of a grown-up son. A vanaprastha should
dress in tree bark, grass, leaves and animal skin, and he should eat fruit, roots and bulbs.
He should not comb his hair, cut his nails or shave. He should not endeavor much to take
care of his teeth, he should bathe three times a day, and he should sleep on the ground.
The vanaprastha should perform austerity as follows- he should surround himself with fires
in the heat of summer- he should remain outdoors in the monsoon- and in winter, he should
remain submerged in water up to his neck. The vanaprastha should offer various sacrifices,
but never animal sacrifices- even those which are mentioned in the Vedas.”
“While performing such severe austerities in the forest, the saintly vanaprastha becomes so
emaciated that he looks like a bag of skin and bones. After death, he first of all goes to
Maharloka, and then he comes back to Me. One who performs such austerities, while hoping
to achieve sense gratification in heaven, is certainly the greatest fool. If one becomes
overtaken by invalidity due to old age, and so cannot continue to execute his prescribed
duties, then he should gradually fix his mind upon Me and give up his body by entering into
the sacrificial fire.”
“When a vanaprastha realizes that even promotion to Brahmaloka is useless, he can adopt
the sannyasa order of life. Without vigilance on the part of the caretaker, even the most
beautiful garden may become overrun by weeds. Similarly, even a devotee who has taken
sannyasa, after having achieved a beautiful state of Krishna consciousness, must be very
careful to keep his heart free of material desires.”
“The demigods think, ‘This man took sannyasa, hoping to surpass us and go back home,
back to Godhead’. They then create stumbling blocks by appearing as the sannyasi’s former
wife or some other desirable object. A sannyasi should not accept any possessions, except
his cloth, danda and a water pot. While walking, he should put his foot down only after
seeing that he is not going to step on any insects. Similarly, he should perform only those
activities and speak only that which has been carefully ascertained to be pure.”
“The three bamboo rods that represent dedication of one’s body, mind and words to the
Supreme, do not, in themselves, make one a sannyasi. A sannyasi must actually practice
the three internal disciplines of avoiding useless speech, avoiding useless activities, and
controlling the life-air by practice of pranayama. Rejecting those houses that are too
contaminated, the sannyasi should be satisfied with what he gets by begging from seven
households of any varna, although preference should be given to brahmanas. He should
take his collected food to a lake or river. After giving away portions to all who may ask for
it, the sannyasi should offer the rest to the Supreme Lord and then eat, leaving no
remnants.”
“A sannyasi should wander over the earth alone, in a mood of neutrality, with his mind fixed
upon Me, without deviation. He must always carefully consider the causes of the soul’s
bondage and liberation. Bondage occurs when one misuses his senses, and liberation is
attained when the senses are completely under control. By engaging the mind and senses in
Krishna consciousness, one experiences a great spiritual happiness that allows him to
remain detached from the happiness derived from insignificant material sense gratification.
For this reason, a sannyasi should only approach materialistic persons to beg for his
sustenance, and not otherwise.”
In Vedic society, it is recommended that vanaprasthas and sannyasis beg for their food.
Such begging is not at all like the begging of lazy bums. It helps to cut down the egoistic
pride of an aspiring transcendentalist, and make him humble by offering respect to others.
When one reaches the perfect stage, called paramahansa, he can neglect all of the rules
and regulations that helped him to reach that goal. To avoid the great prestige that is
offered to exalted personalities, a paramahansa can behave like a child, oblivious to honor
and dishonor- like an incompetent, even though he may be very expert- or like a foolish
madman, although he is most learned. Still, it is more highly recommended that a
paramahansa follow the Vedic regulative principles, just to set a good example for people in
general.
In no way should any devotee ever read atheistic literature, even with the desire to learn
how to refute such a philosophy. He should never let others frighten or disturb him, nor
should he ever disturb or belittle others. And, even though he is detached, a devotee should
keep his body fit and healthy, just so that his spiritual activities do not become impeded.
Lord Krishna then said, “My dear Uddhava, those who are self-realized devotees do not see
anything as being separate from Me. At every moment, their only thought is how to arrange
their devotional service to Me. However, because they were previously accustomed to the
illusory bodily conception, there may be temporary relapses. Yet, ultimately, they will
achieve opulence equal to Mine in the spiritual world.”
“Anyone who seriously desires perfection, should first of all detach himself from a life of
sense gratification and approach a bona-fide spiritual master. While sincerely trying to
understand the means of attaining Me, he should stay close to his guru and render personal
service.”
“The main duties of a sannyasi are to cultivate equanimity of mind, and to maintain a life of
non-violence. The main duties of a vanaprastha are to perform austerities, and to
philosophically understand that he is not the material body. The main duties of a grihastha
are to perform sacrifices, and to give shelter to all living beings. The main duty of a
brahmachari is to serve his spiritual master. Beyond this, however, is the ultimate goal of all
varnas and ashramas, which is to achieve unflinching devotion unto Me.”
“My dear Uddhava, I am the Supreme Lord of all the demigods and sacrifices, and I am the
ultimate cause of all existence. Those who have become purified by the execution of their
prescribed duties, and who fully understand My supreme position, will very soon come to
Me. The cultivation of knowledge is most fruitful when one comes to an understanding that I
am the Supreme Absolute Truth. Therefore, a person who is actually advanced in knowledge
must certainly be engaged in always worshiping Me in a mood of loving devotion.”
Shri Uddhava said, “O Lord of the universe, please describe to me the traditionally accepted
process of acquiring knowledge that automatically brings about detachment, while
illuminating the path of loving devotional service.”
“My dear Lord, Your two lotus feet are the only shelter for those conditioned souls being
tormented by the three-fold miseries. Indeed, Your lotus feet are just like an umbrella that
pours down showers of refreshing nectar.”
“Omniscient Lord, please be merciful and lift up this hopeless living entity from the dark
hole of material existence, where he is being repeatedly bitten by the snake of time.
Although material happiness is very insignificant, the fallen souls have a tremendous desire
to relish it. My Lord, please save me by pouring down the nectar of Your instructions.”
The Supreme Lord said, “My dear Uddhava, previously, Maharaja Yudhisthira, whose enemy
was never born, had made the same inquiry from Bhishma, while all of us were gathered
around, listening. Being overwhelmed by grief, at the end of the Kurukshetra war,
Yudhisthira had heard lengthy discourses from Bhishma about religious principles. Then, at
last, he inquired about the path of ultimate liberation.”
“Gyana entails an understanding of the twenty-eight elements that make up material
existence (material nature, the jiva, mahat-tattva, false ego, five sense objects, ten senses,
mind, five gross elements, and the three modes of nature) and how they interact as cause
and effect, beginning with the ultimate cause- Paramatma.”
“Vigyana, or self-realization, occurs when a devotee no longer sees the twenty-eight
separated elements, that arise from a single cause, but rather sees the cause itself, the
Personality of Godhead. The gyani thinks of the Supreme Lord as the creator of this material
world, whereas the vigyani ceases to think of the Lord in relation to this created
manifestation. Rather, the self-realized soul sees Him as the Lord of Vaikuntha.”
“By utilizing the four kinds of evidence- Vedic knowledge, direct perception, traditional
wisdom, and logical induction- one can understand the disadvantages of material existence,
and thus become detached from it. What to speak of this world, even in the planet of Lord
Brahma, there is simply unhappiness.”
“Sinless Uddhava, because of your love for Me, I have explained devotional service in
various ways. Now, once again, I will describe this loving service in its pure form. A devotee
should have firm faith in the narrations of My pastimes and he should constantly chant My
glories. He should worship all Vaishnavas very carefully, and never forget that I dwell within
the heart of all living beings. He should renounce all material desires, and utilize his wealth
for My service. These are actual religious principles by which a devotee who has
surrendered unto Me will automatically develop love for Me.”
“Anyone whose consciousness is fixed on Me and who is strengthened by the mode of
goodness, achieves knowledge, detachment and spiritual opulence. One, whose
consciousness is fixed upon his material body and its extensions, simply spends his time
chasing after material objects with the help of the senses. For such a person who is under
the influence of the mode of passion- irreligion, ignorance, attachment and all kinds of
wretchedness come about. Dharma is that which directs one toward My devotional service.
The cultivation of real knowledge culminates in the awareness of My all-pervading presence.
Detachment is complete disinterest in the objects of material sense gratification, and
opulence refers to the eight yoga perfections.”
Shri Uddhava said, “My dear Lord Krishna, I would like You to describe those principles of
civilized life that should be universally accepted. All over the world there are multifarious
cultures and each one defines the principles of morality in a different way. But, My Lord,
whatever You say must be taken as actually authoritative.”
Lord Krishna replied, “Nonviolence, truthfulness, not coveting or stealing others’ property,
detachment, humility, freedom from possessiveness, trust in the principles of religion,
celibacy, silence, steadiness, forgiveness, and fearlessness are the twelve primary
disciplinary principles. Internal and external cleanliness, chanting of the Lord’s holy name,
austerity, sacrifice, faith, hospitality, worship of Me, visiting holy places, acting and desiring
only in relation to My devotional service, satisfaction, and service to the guru are the twelve
elements of regular prescribed duties. These twenty-four items bestow all desired
benedictions upon those who cultivate them.”
“Mental equilibrium (samah) occurs when the intelligence is absorbed in Me. Self-control
(damah) is complete discipline of the senses. Tolerance (titiksha) is the ability to patiently
endure unhappiness. Steadfastness (dhritih) occurs when one conquers the tongue and
genitals. The greatest charity (danam) is to give up all aggression toward others. Real
austerity (tapah) is to give up lust. Real heroism (shauryam) is to conquer the natural
tendency to enjoy material life. Reality (satyam) means to see the Supreme Lord
everywhere. “
“The truth (satyam) should be presented in a pleasing manner, as was done by great sages
in the past. Real cleanliness (saucham) is detachment from fruitive activities, and
renunciation (tyaga) is exemplified by the sannyasa order of life. Real wealth (dhana) is
dharma, and I am sacrifice personified. Real remuneration to the guru (dakshina) is a
devotional attitude, with a desire to receive spiritual instructions. The greatest strength
(param balam) is achieved by the pranayama system of breath control.”
“Actual opulence (bhaga) is that which is possessed by Me. Real gain in life is to become My
devotee. True education is the attainment of an understanding of the non-dual soul.
Modesty (hri) means to feel disgust at improper behavior. Real beauty (shri) is to possess
good qualities, such as detachment. True happiness (sukham) is experienced beyond the
temporary manifestations of material happiness and distress. True misery (dukham) is
experienced by those who search for sex pleasure. A wise man is one who knows the
process of liberation, and a fool (murkhah) is one who identifies with the material body and
mind. The correct path of life is that which leads to Me, and the wrong path is the road to
sense enjoyment, which simply causes bewilderment.”
“Actual heaven is the predominance of sattva-guna, and hell is the predominance of tamoguna. I am the true friend of everyone, because I am the spiritual master of the entire
universe. Home is one’s material body. A person who is enriched with good qualities is
actually rich, and one who is dissatisfied is truly poor. A person who is attached to sense
gratification is a slave, and one who is not attached is a master.”
“My dear Uddhava, I have replied to everything that you had inquired about. There is no
need for a more elaborate description, because to constantly consider what is good and
what is bad is itself a bad quality. The best quality is to rise above material conceptions of
good and evil.”
Shri Uddhava said, “My dear lotus-eyed Krishna, the Vedic literatures can be thought of as
Your law books. They primarily consist of descriptions of that which is good or desirableand that which is bad or forbidden. How then is it possible to understand Your instructions
without considering the difference between piety and sin? Indeed, without such an
understanding, how could human society hope to be guided toward perfection in life? To
understand things that are beyond our immediate perception, the Vedic literatures must
surely be consulted, for they are the ultimate authority. The distinction between piety and
sin certainly comes from the Vedic literatures. Therefore, if, at the same time, You
discourage such a distinction, there will surely be confusion.”
The Supreme Lord said, “Uddhava, because I want all human beings to have a chance to
achieve perfection, I presented three paths of advancement- karma, gyana and bhakti.
Besides these three, there are absolutely no other paths of elevation. The path of gyanayoga is recommended for those who are disgusted with material life. Those who are not
disgusted with material life should practice karma-yoga. If, by good fortune, one is
attracted to hearing and chanting My glories, then such a person, being neither very
disgusted nor very attached to material life, should practice bhakti-yoga. The perfection of
karma-yoga is attained when one is free from sinful activities and performs his prescribed
duties properly without any desire for fruitive gain. As a result of such perfection, he will
attain transcendental knowledge (gyana), or if he is very fortunate, devotional service to
Me.”
“The human form is superior to both heavenly and hellish bodies because only a human
birth gives nice facility for the attainment of transcendental knowledge and love of God. In
other words, excessive absorption in both enjoyment and suffering are impediments to
spiritual advancement. But, even though, for spiritual advancement, life on earth is superior
to life in heaven and hell, one should not foolishly try to live here forever.”
“When a cruel man cut down a tree, the bird that had nested there flew away without
attachment and continued to live happily somewhere else. The human body, although
destined to be cut down, in due course of time, can award one all benefit, if used properly.
The human body can be compared to a nice boat. The spiritual master is the captain and
Vedic instructions are favorable breezes that impel it onward toward the ultimate goal of
life. Considering all of this, one who does not utilize the human body to cross over the
ocean of material existence is to be considered a killer of his own soul.”
“An expert trainer, while taming a headstrong horse, alternately lets it run free and then
pulls sharply on the reins. Similarly, the transcendentalist may sometimes give his senses
freedom to act, but he will never forget his goal of life and allow his senses to engage in
sinful activity. Until one is firmly situated on the transcendental platform, he must always
consider the temporary nature of all material objects. After extensive consideration, when
one becomes thoroughly disgusted with the temporary, illusory nature of this world, he will
at last give up his false identification with matter. Even if there is some accidental falldown,
he should simply continue with his devotional activities, to burn to ashes any sinful
reactions. No other procedure is required.”
“For a devotee, or any transcendentalist, real piety is to adhere to his spiritual position, and
real sin is to neglect his prescribed duties. One who adopts this standard while desiring to
give up all kinds of illusory sense gratification, will be able to give up all material activities,
which are by their very nature, impure. After becoming disgusted with material activities,
knowing that they simply lead to misery, when a devotee has awakened his faith in the
narration of My glories, he may still not be able to renounce all sense enjoyment, due to
past habit. Such a person should engage in My devotional service in a happy mood, while
sincerely repenting that he sometimes becomes deviated by sense enjoyment.”
A sincere devotee may sometimes be disturbed by sex attraction or by lingering sentiments
for wife and children. Of course, a pure devotee feels spiritual affection for all living entities,
including so-called wife and children, but he knows that bodily attachment can lead to no
ultimate benefit.
Lord Krishna said, “When a devotee constantly worships Me with love, his heart becomes
firmly situated in Me, so that all of the material desires that were within his heart become
destroyed. The knot in the heart (hridaya-granthi) becomes slashed, all misgivings are cut
to pieces, and the chain of fruitive activities is terminated.”
“Everything that can be achieved by fruitive acts, the cultivation of knowledge, yoga, and all
kinds of religious duties is easily achieved by My devotee. Whether My devotee desires to go
to heaven, achieve liberation, or reside in My own abode, these are easily accomplished.
Generally, though, My pure devotees, who possess saintly behavior and deep intelligence,
do not desire anything besides Me. Indeed, even if I offer them liberation, they do not
accept it. In this way, it can be understood that the concept of material piety and sin do not
even exist in the minds of unalloyed devotees. “
“Piety and impiety in the material world are actually relative concepts. They are not
absolute. Everyone’s body, from Brahma’s down to the most insignificant, is made of earth,
water, fire, air and ether. But, even though the living entities are similar in this way, the
Vedic literatures divide the human society into four classes, according to propensity
(intellectual, ambitious for power, enterprising and servile).”
A doctor will relate to a crazy person by speaking to him sympathetically, according to his
false conception of life. In a similar way, the Vedic literatures instruct persons according to
their conditional situation. Steadiness in one’s position is considered piety, whereas
deviation is considered impiety. Therefore, piety and impiety are relative to one’s position
within the varnashrama system.
Lord Krishna said, “My dear Uddhava, to help the living entities achieve their desired goals
in life, I have established- that which is proper, and that which is improper- among objects,
time and place, etc. Those places are considered to be contaminated that are without
spotted deer and respectable persons who are devoted to the brahmanas, where cleanliness
is neglected, where meat eaters are prominent, and where the land is barren. Any time that
is appropriate for performing one’s prescribed duty is considered pure. That time which
impedes one’s duty is considered impure.”
An object’s purity or impurity depends upon contact with another object, passage of time,
etc. For example, impure cloth becomes purified by contact with water, and clean cloth
becomes impure by contact with urine. Impure things may or may not sinfully infect a
person, depending upon that person’s strength, intelligence, physical condition, etc. For
example, during a solar eclipse, if a healthy person eats, he becomes contaminated, but a
very weak person can eat without becoming contaminated. Worn out, dirty clothes and a
messy house are contaminating for a wealthy person, but not for a poor man. In a safe and
peaceful place, one is obliged to strictly perform all religious rituals, but not in a dangerous
or chaotic situation.
Lord Krishna said, “Various objects are purified by time, wind, fire, earth or water- either
separately or in combination. Purification is effective when it removes a bad odor, a
covering of dirt, etc. One’s self can be purified by bathing, giving charity, performing
austerity, by age (a child is considered to be pure or innocent), by physical strength, by
performing prescribed duties and, above all, by remembering Me. A mantra is purified when
it is chanted with proper knowledge, and work is purified when the result is offered to Me.
By purification of place, time, substance, doer, mantras and works, one becomes religious.
By neglecting these six, one is considered irreligious.”
“What is ordinarily considered piety may under some conditions be sin, and what is
ordinarily considered sinful may sometimes be piety. Thus, there is no clear demarcation
between sin and piety.”
Children below the age of fourteen are considered incapable of properly distinguishing
between good and bad, and so they are not held responsible. Animals also cannot be
praised or blamed for their so-called good or bad acts.
Lord Krishna continued, “An act that would degrade an elevated person does not harm one
who is already fallen. Indeed, a person who is lying on the ground cannot fall any further.
Practically speaking, the association that is dictated by one’s acquired nature is considered
proper.”
“By refraining from a particular act one becomes freed from its bondage. Such renunciation
is the basis of all auspicious and religious life for human society, because it drives away all
illusion, fear and suffering. The reason for this is as follows. From attachment to sense
objects, lust arises, and from lust is born quarrel among men. This produces intolerable
anger, which plunges one into the darkness of ignorance, thus obliterating one’s good
intelligence.”
Due to false ego, we accept the material body as one’s self, and we consider ourselves to be
the proprietors and enjoyers of our actions. In truth, however, we are all parts and parcels
of Lord Krishna, and so it is Krishna Who is the real proprietor and enjoyer of our activities.
Material lust produces anger because of frustration, and thus quarrel among men is created.
If Lord Krishna alone is the factual enjoyer, where is the competition? Without Krishna
consciousness, there is a constant struggle between innumerable false enjoyers.
Lord Krishna continued, “Uddhava, a person who is bereft of real intelligence, and thus
deviated from the actual purpose of life- becomes dull, almost like a dead man. Persons,
who are absorbed in sense gratification live uselessly in ignorance, like a tree. Of course,
the Vedic literatures also promise sense gratification in heaven, but this is merely an
enticement to approach the real goal of life, the Supreme Lord.”
“Just by taking birth, one automatically becomes absorbed in thinking about personal sense
gratification, bodily strength, sexual potency, as well as family members and friends.
Attachment to all of these things acts to defeat a person’s real self-interest. How then could
the Vedas actually encourage material attachment? Even those who perform Vedic
sacrifices, if they are sense enjoyers, are incapable of understanding Me, as the cause of all
causes. Indeed, the bodily concept of life is like a dense fog that covers the eyes of the
conditioned souls, making them incapable of seeing God.”
“Just as a foolish businessman spoils his hard-earned wealth by investing wrongly, a foolish
person gives up what is valuable in life so that he can pursue promotion to heaven, which is
actually just like a dream. Such unintelligent persons worship various deities, headed by
Indra, but fail to properly worship Me. The Vedas describe the spiritual nature of the living
entity, but in an esoteric way, so that I am not easily approached by those who are not
qualified. For this reason, the transcendental sound of the Vedas is very difficult for ordinary
persons to understand.”
“As the Paramatma dwelling within everyone’s heart, I manifest all of the Vedic sounds,
beginning with omkara. Just as a spider brings forth its web from its heart and then from
out of its mouth, I manifest Myself as the reverberating primeval vital air (prana), which
comprises all of the Vedic sounds, expanding from omkara. I am the ritualistic sacrifices
that are prescribed by the Vedas, and I am the worshipable Deity. It is I Who am that which
is to be understood by the various philosophical methods, and it is I Who the transcendental
sound vibration ultimately establishes.”
It is very interesting to take note of the following: The Vedic literatures describe progressive
life as consisting of various stages. Of course, a person should not become fixed upon a
particular stage, but should always be prepared to progress to the next level. For this
reason, the Vedic literatures will recommend something in one place and then reject that
same thing somewhere else. For example, those who are addicted to sex enjoyment are
taught to accept marriage as a way of regulating sex pleasure. But elsewhere, a person who
has become detached from sex life is asked to accept the sannyasa order, where any
contact with women is forbidden. All such recommendations and progressions are simply
meant to lead one to the ultimate goal- Krishna consciousness. For this reason, nowhere in
the Vedic literatures is it ever recommended that one should give up Krishna consciousness
in favor of something else.
Shri Uddhava said, “My dear Lord, previously You described twenty-eight elements of the
material creation. But, some authorities describe twenty-six elements, or twenty-five- or
even four, six, etc. Why do philosophers calculate in different ways? Please explain this to
me.”
The Supreme Lord said, “Actually, all of the material elements are present everywhere.
Because My glories are truly unlimited, it should not be surprising that even learned
brahmanas understand things variously, according to their particular realizations. From
within the hearts of philosophers, I cause them to forget their real selves. Thus, they
inevitably disagree with one another, being unable to come to a real conclusion. All of this
confusion ceases, however, as soon as one fixes his intelligence upon Me, for such a
philosopher has actually found the object of his research.”
“Material creation and annihilation take place from subtle to gross, and then back, from
gross to subtle. Thus, by cause and effect, all of the elements are present within each
individual element. All of the authoritative analytic philosophers are accepted by Me as
being, in their own way, correct. Still, no one can achieve self-realization on the strength of
his own analytic prowess. In any case, it must be understood that I am not personally
involved with the interactions of the material constituents during creation. I merely glance
over material nature and this empowers the elements so that they become amalgamated to
form the universal egg.”
Shri Uddhava then said, “Even though matter and spirit are constitutionally distinct, they
appear to be related, because spirit resides within matter, and material nature affects the
soul. Without the soul, the body could not exist, and without the body, where would the soul
be?”
“O lotus-eyed Krishna, please cut out this great doubt from my heart, by exhibiting Your
unsurpassed skill in reasoning. It is from You alone that knowledge of the soul is obtained,
and it is by You alone that such knowledge becomes obscured.”
The Supreme Lord said, “Material nature (prakriti) and its enjoyer (purusha) are clearly
distinct, because the creation undergoes constant transformation. Acting through its three
modes, material nature manifests varieties of created objects, and various kinds of material
consciousness for perceiving them. The resultant cosmic manifestation is to be understood
in three aspects- adhyatmic, adhidaivic and adhibautic. For example, in the act of seeingsight provided by the eyes (adhyatma) perceives a form (adhibhuta), with the help of
sunlight (adhidaiva). But, just as the sun is self-illuminated, so, the Supreme Soul does not
require the above-mentioned interdependence, because He is complete in Himself and does
not need any outside assistance.”
Shri Uddhava said, “O Supreme Master, those who are fruitive workers are certainly
deviated from You. Now, please explain to me how they accept various grades of material
bodies and later on, give them up. This subject is very difficult for foolish persons to
understand.”
The Supreme Lord said, “The mind of the conditioned soul is shaped by the reactions to his
fruitive work. The mind, along with the senses, travels from one body to another, followed
by the soul. The conditioned soul totally identifies with each body, just as one completely
accepts the experience of a dream as real. Although the soul is distinct from the material
body and mind, because of his false ego, he suffers. This is something like a good man who
gives birth to a bad son and thus suffers.”
“The material body undergoes transformation just like the flame of a candle, the water of a
river, or a fruit on a tree. When we see the flame of a candle, it is false to say, ‘This is the
flame of the candle’. Factually, as time passes, innumerable rays of light are created and
destroyed. When we look at a river it would be foolish to say, ‘This is the water of the river’.
Actually, new water flows by at every second. Similarly, the material body that is present at
any particular time is not really the living being. Just as fruit on a tree constantly undergoes
transformation, one must understand that his body is steadily moving toward inevitable
death.”
“Impregnation, gestation, birth, infancy, childhood, youth, middle-age, old age and death
are the nine ages of the body. Because of ignorance, the conditioned soul falsely identifies
with his body. Sometimes, though, a fortunate person is able to give up this mental
concoction. By seeing one’s father’s or grandfather’s death, as well as the birth of his own
child, a person should understand the truth about the material body.”
“The conditioned soul actually does nothing. But, because he identifies with the body, when
it acts under the influence of the modes of nature, he feels that he is walking, working, etc.
In a similar way, trees, although stationary on a windless day, will appear to be quivering
when one sees their reflection on rippling water. And yet, the illusion of the conditioned soul
never vanishes, as long as he remains in the bodily concept of life. This is something like a
bad dream- it will continue as long as one remains sleeping.”
“My dear Uddhava, for this reason, do not try to enjoy sense gratification with the material
body, for this will prevent you from realizing your real self. Even if you are insulted, beaten,
robbed, kidnapped, spit upon or urinated upon- by use of your good intelligence, you should
remain fixed on the spiritual platform.”
When a person falsely identifies with the material body, he perceives himself to be a
separate, independent entity. A self-realized devotee, however, understands that he is a
fragmental part and parcel of the Supreme Whole. He knows that his natural function is to
satisfy the Supreme Enjoyer, and not his bodily senses.
Shri Uddhava said, “O best of speakers, please explain all of this once again, so that I can
properly understand it. Our conditioning is so strong that even learned men find it very
difficult to tolerate the offenses that You have mentioned. Indeed, only the greatest of
devotees are able to do so.”
Lord Krishna said, “O disciple of Brihaspati, it is true that there is hardly a saintly person
who can calm his mind after it has been disturbed by the insults of uncivilized men. When
such harsh and insulting words enter the heart, they cause more suffering than sharp
arrows that pierce our chest.”
“My dear Uddhava, I shall now relate to you a very nice historical account.”
In the kingdom of Avanti, there was once a brahmana who became vastly wealthy by
engaging in various businesses. But he was a very miserly person, and he was lusty, greedy
and easily angered. His home was devoid of proper religious behavior, and he never
properly treated his family members and guests. Indeed, this brahmana was so miserly that
he would not even allow his own body to have sufficient gratification at proper times.
Because the brahmana was so hardhearted- his wife, sons and daughters, as well as
servants and relatives- all came to hate him. At last, being thoroughly disgusted, they
stopped treating him with any affection whatsoever. The five presiding deities of the family
sacrifices also became disgusted with him, and as a result, the brahmana’s stock of piety
became exhausted. Because of this, all of his wealth was soon plundered by his relatives,
government officials, thieves- as well as by various acts of providence, such as drought and
fire.
At last, when the brahmana became thoroughly impoverished, his family members
completely ignored him, and as a result, he felt unbearable anxiety. While lamenting
terribly, the brahmana meditated upon his miserable condition for a long time. Then, at last,
due to the faith that he had maintained for Lord Vishnu, a powerful feeling of renunciation
came over him.
In this mood, the brahmana said to himself, “What a great misfortune! I have simply
tormented myself uselessly by working so hard to accumulate wealth that I used neither for
religion nor enjoyment. The wealth of a miser gives him no happiness in this life and, after
death, it sends him to hell.”
“Whatever good qualities or fame one possesses, is spoiled by even a small amount of
greed, just as one’s bodily beauty is spoiled by even a trace of white leprosy. By earning,
protecting, spending and trying to increase wealth, all men are forced to work hard and
suffer from anxiety, fear and delusion.”
“Those who are greedy to acquire wealth become contaminated by fifteen undesirable
qualities- theft, violence, speaking of lies, duplicity, lust, anger, perplexity, pride, quarrel,
enmity, faithlessness, envy, and the dangers caused by women, gambling and intoxication.
Although these qualities are undesirable, such men foolishly adhere to them with a passion.
Anyone who desires real benefit in life should therefore stay aloof from unnecessary
endeavor for acquiring material wealth.”
“For even a single coin, one’s loving wife, parents, brothers, or friends may break off their
relationship. Because of a dispute over even a small amount of money, one’s friends or
relatives may become so disturbed, and their anger inflamed, that they throw away their
affection in a moment, even up to the point of murder.”
“To have achieved a human birth, and as a brahmana, and then to neglect this great
opportunity is just like killing one’s own self. What sane man, after attaining the human
form, which is the gateway to liberation, would become attached to worthless material
wealth? Intelligent persons utilize their wealth, youth and strength to attain perfection, and
yet, I foolishly squandered all of these just to increase my material assets. Now that I am
an old man, what can I do? For one who is in the grips of death, what is the use of so much
money?”
“The Supreme Lord Hari must be pleased with Me, for He brought me to this miserable
condition so that I could, at last, achieve detachment, which is the boat that can carry me
over the ocean of material life. If there is any remaining time in my life, I wish to perform
austerities, forcing my body to subsist upon the bare necessities. In this way, I will pursue
my real self-interest and remain satisfied within myself. Indeed, Maharaja Khatvanga was
able to attain the spiritual world in a moment.”
Being so determined, and freed from all material attachment, the Avanti-brahmana
wandered over the earth as a sannyasi, while covering his advanced position from others.
When rowdy persons saw what appeared to be an old, unkempt beggar, they insulted him
terribly. Some took away his sannyasa rod, his begging bowl, his deerskin seat, his chanting
beads and his ragged clothes. While teasing him, they would pretend to return these things
and then hide them once again.
Sometimes, while he was sitting on the riverbank and about to eat the food that he had
obtained by begging, these ruffians would come and pass urine on his meal and sometimes,
spit on his head. And, because he had taken a vow of silence, they would try to make him
angry so that he would shout. Then, when he remained quiet, they would beat him with
sticks, tie him up, and pass foul air on him. Some of the miscreants would abuse him by
saying, “This man is just a cheater. He makes a business of religion because he lost all of
his money and his family threw him out.”
The Avanti-brahmana understood that all of his suffering was unavoidable, being the result
of his past actions. Although these low-class men were trying to destroy his determination,
the brahmana remained steady on the spiritual platform.
At such times, he would sing this song: “These people are not the cause of my distress, nor
are the demigods, karma, my body, or time. Rather, it is my mind alone that causes
happiness and distress and perpetuates the cycle of repeated birth and death. The powerful
mind actuates the functions of the three modes of material nature, which then evolve into
various activities. The Paramatma is present with me as my friend, but He is not
endeavoring. He is simply witnessing everything from His transcendental position. I, on the
other hand, have embraced the mind, which is like a mirror, because it reflects an image of
this world. All kinds of religious activities are intended to subdue the mind, and indeed,
concentration of the mind on the Supreme Lord is the highest goal. When the mind is fixed
on the Absolute Truth, what is the need of pious acts and religious rituals? And conversely,
if the mind is uncontrolled and lost in ignorance, what is the use of making a show of
piety?”
“All of the senses have been under the control of the mind since time immemorial. The
mind, however, never comes under the sway of another- it is stronger than the strongestits god-like power is fearsome. Therefore, anyone who can bring the mind under control
becomes the master of all the senses as well. But, if one fails to conquer his greatest
enemy, the mind, then it will torment him, and involve him in useless quarrels. Due to being
absorbed in false ego, we identify with the body and thus come under the sway of duality.
Feeling ourselves to be separated from others, we view them as friends, enemies or neutraland it is this which causes quarrel.”
“If I feel that the people who give me charity are the cause of my happiness, and if I feel
that the people who harass me are the cause of my distress, I must be absorbed in the
bodily concept of life. These people are not the ultimate cause of my happiness and distress.
The ultimate cause is my false bodily identification. The spirit soul is distinct from the gross
and subtle bodies, and so it is not really affected by the happiness and distress caused by
their interactions. For this reason, the demigods and planets should also not be blamed.
Actually, all persons are part and parcel of the Absolute Truth. If someone bites his own
tongue, should he blame his teeth and pull them out in anger?”
The conditioned souls try to eliminate material distress so that they can enjoy material
happiness. But, material happiness and distress are two sides of the same coin. To enjoy
material happiness, one must identify with the material body, but as soon as he does, he
becomes harassed by innumerable pains and sufferings. A dead body feels no pain, so it is
the soul who experiences such happiness and distress. But, this is not the original function
of the soul, for He is the eternal servant of Krishna.
The Avanti-brahmana concluded by saying, “I shall cross over this ocean of nescience by
remaining fixed in service at the lotus feet of the Supreme Lord. This process was approved
by all the previous acharyas, who were themselves fixed in devotional service to Lord
Mukunda.”
By becoming detached from the loss of his property, the Avanti brahmana was freed from
all moroseness. While travelling over the earth, he chanted this song and never deviated
from Krishna consciousness, even when foolish rascals insulted him.
Lord Krishna then said, “My dear Uddhava, control your mind by fixing your intelligence
upon Me- this is the essence of yoga. Anyone who hears or recites this song of the sannyasi
will never again become overwhelmed by the dualities of material happiness and distress.
Now, I shall describe to you Sankhya, for by understanding this ancient philosophy, one can
immediately give up the illusion of material duality.”
A devotee, having complete faith in Vedic understanding, can fix his mind on Lord Krishna
and free himself from material entanglement without any extraneous endeavor. The
Sankhya system, however, very carefully analyzes the distinction between matter and spirit,
so that one can understand the necessity of withdrawing the mind from sense gratification
and fixing it on the spiritual platform.
Lord Krishna said, “During Krita-yuga, when all were self-realized, and before that, when all
was merged within the Absolute Truth and thus He was the only Seer, there was no
distinction between the seer and the seen. The one Absolute Truth manifests two natures,
the material nature (prakriti) and the conscious living entities (purusha).”
“When I had glanced over material nature, the three modes became manifest, so that they
could fulfill the pending desires of the conditioned souls. From the modes of nature, the
mahat-tattva is manifested along with the primeval sutra (the potency for activity). From
the transformation of the modes of nature, false ego is generated, which then causes
physical sensation, the senses and the mind. From false ego in ignorance, physical
sensation arises, which in turn, generates the gross elements. From false ego in passion
come the senses, and from false ego in goodness come eleven demigods.”
“Impelled by Me, all of these combine to form a universal egg, which is My superior place of
residence. I appeared within this egg, which was floating on the causal ocean, and from the
lotus growing from My navel, Brahma was born. Lord Brahma, the soul of the universe,
endowed with the mode of passion, performed great austerities, by My mercy. Thereafter,
he created the three planetary divisions, called Bhur, Bhuvar and Svar, along with their
presiding deities.”
“Svar becomes the residence of the demigods- Bhuvarloka, the abode of ghostly spirits- and
the Earth, the place for human beings and other mortal creatures. Lord Brahma also created
regions below the earth for the Nagas and demons. The four topmost planets- Maharloka,
Janaloka, Tapaloka and Satyaloka are meant for those who perform great austerities. In the
mighty river that is material existence, one sometimes rises to the surface and then once
again becomes submerged.”
“Although the mahat-tattva is the ingredient cause of creation, the whole material
manifestation remains only so long as I glance upon it, and thus it is I alone Who am the
ultimate cause. At the time of annihilation, the creative process is reversed. The elements
become merged within the mahat-tattva, which then dissolves into the three modes of
nature. The gunas merge into avyakta (the unmanifest) which in turn, merges into time.
Time merges into Maha-Vishnu, Who then merges into Me, the Supreme Soul, Who remains
alone, established within Himself.”
“Uddhava, just as the rising sun drives away all darkness, so, an understanding of this
scientific knowledge of Sankhya removes all illusion of bodily identification from the mind of
the serious student.”
“O best among men, I shall now describe how the conditioned soul acquires various natures,
according to his association with nature’s modes, which mix together and then compete for
supremacy. Mind and sense control, tolerance, truthfulness, adherence to duty,
discrimination, mercy, generosity, renunciation of sense gratification, faith in the spiritual
master, being embarrassed by improper action, simplicity, humility and self-satisfaction.
These are qualities of the mode of goodness.”
“Material desires, great endeavor, audacity, dissatisfaction even with gain, false pride, sense
gratification, eagerness to fight, love of praise, tendency to ridicule others, selfaggrandizement, and belief in one’s superiority. These are qualities of the mode of passion.”
“Intolerant anger, miserliness, hatred, living as a parasite, hypocrisy, chronic fatigue,
quarrel, delusion, moroseness, sleeping too much, fear, laziness and false expectations.
These are qualities of the mode of ignorance.”
“A person in goodness is recognized by his self-control. A passionate person is recognized
by his lust, and a person in ignorance by his anger.”
“Anyone who worships Me without expectation of gain is understood to be in the mode of
goodness. When a person worships Me with hopes for material benefit, he is understood to
be in the mode of passion. One who worships Me with the desire to hurt others is in the
mode of ignorance.”
“By manifesting within the mind, the three modes of material nature cause the conditioned
soul to become attached to objects in various ways. When goodness predominates over
passion and ignorance, a person becomes happy within himself, virtuous, and endowed with
wisdom. When passion (which causes attachment) predominates over goodness and
ignorance, a person struggles hard to gain wealth and prestige. When ignorance conquers
passion and goodness, it makes a person foolish and dull. He sleeps excessively, indulges in
false hopes, and is prone to violence.”
“In the mode of goodness, one becomes aware of a higher, spiritual nature. In the mode of
passion, one speculates about himself and the visible world around him. In the mode of
ignorance, one becomes absorbed in the knowledge of eating, sleeping, mating and
defending, without any higher purpose.”
“Residence in the forest is in goodness, residence in a town is in passion, and residence in a
place of gambling is ignorance. Residence in My temple is transcendental.”
“Faith (sraddha) in spiritual life is the characteristic of goodness. Faith in fruitive work is
indicative of passion, and faith in sinful life signifies ignorance. Faith in My devotional
service is transcendental.”
“Considering all of this, one should intelligently free himself from the contamination of
nature’s modes by exclusively engaging in loving devotional service to Me. First of all, the
modes of passion and ignorance can be conquered by engaging oneself only with things in
the mode of goodness. Then, while remaining fixed in devotional service, the mode of
goodness can be conquered by adopting an attitude of indifference.”
The Supreme Lord then said, “The human form of life is the opportunity to realize Me. When
one is fixed in consciousness of Me, by constant engagement in devotional service, then he
can give up his false identification with the products of material nature, even though they
surround him. A devotee should never associate with materialistic persons who are
dedicated to gratifying their stomachs and genitals. By following such persons, one falls into
the deepest pit of darkness, just like a blind man who follows another blind man. Please
hear Me now, as I narrate to you the following story about King Pururava, who was also
called Aila”
After losing his wife, Urvashi, Pururava, at first, became greatly bewildered. Then, by
carefully controlling his lamentation, the king began to feel detachment. When Urvashi was
leaving him, Pururava ran after her like a madman, naked, while crying out, “O my wife, O
terrible lady! Please stop!”
Pururava had enjoyed sex pleasure with Urvashi for many years, but still he had not
become satisfied at heart. Indeed, he was so attracted to her that he could not even
understand how the days and nights were passing.
King Aila then said, “Oh! Just see the extent of my delusion! Being embraced by this
goddess, my heart became so polluted that I could not understand how my life was passing.
Indeed, she cheated me to such an extent that I didn’t even notice the rising and setting of
the sun! I am supposed to be the emperor of the entire world, and yet, out of foolishness, I
became just like a pet animal in the hands of a woman! I considered myself to be such a
powerful hero, and yet she gave me up as if I was no more significant than a blade of grass!
And still, I followed her, naked and without shame, crying out like a madman! Just like a
donkey being kicked in the face by a she-donkey, I ran after the woman who had rejected
me!”
“What is the use of so much education, austerity and renunciation if, after all that, one’s
mind becomes stolen away by a woman? Even though I tasted Urvashi's sweetness for
many years, my lusty desires never became satisfied, just as a fire is never extinguished by
pouring any amount of ghee. Who else but the Supreme Lord can save my consciousness,
which was stolen away by a prostitute? My intelligence had become so dull, because of my
uncontrolled senses. Thus, even when Urvashi gave me good advice (to never trust a
woman), I could not understand the truth of it. But still, I cannot blame Urvashi for all of my
suffering because I am ignorant of my real, spiritual nature. I am just like a person who
mistakes a harmless rope to be a snake.”
Actually, there are two aspects of Pururava’s mistake. As pointed out here, he considered
his material body to be his real self, and Urvashi’s body to be her real self. That is one
aspect of his mistake. In addition, Pururava considered Urvashi to be an object for his
personal enjoyment, rather than being meant for the pleasure of the Supreme Lord.
Pururava continued, “What is this filthy body, anyway? I was attracted to this woman’s
body, but its beauty was simply a false covering created by the illusory energy of the Lord.
And, whose property is the body, anyway? Does it belong to the parents who gave birth to
it? To his wife, who gives it pleasure, or to his employer who orders it around? Does it
belong to the funeral pyre- or to the dogs, worms or vultures that may eventually eat it? Is
it the property of the indwelling soul, who partakes of its happiness and distress?”
“One can never really decide to whom the body belongs, but still, he becomes very attached
to it. Even though the material body is heading toward a lowly destination, a man stares at
a woman’s face and thinks, ‘O what a beautiful woman! Just see her sweet smile!’ The
illusory potency of maya enters into the female form and thus bewilders a man’s mind. But,
when he embraces a woman’s body, he just gets two hands full of blood, pus, stool, urine,
skin, bone and flesh. Indeed, what is the difference between a woman, and a person who is
attached to a woman? Both are trying to enjoy this bag of skin and bones.”
“Even those persons who theoretically understand the real nature of this material body
should never associate with women, or men who are too attached to women. Because,
when the senses contact their objects, the mind undoubtedly becomes agitated. After all,
that which it has neither seen nor heard of does not disturb the mind. Therefore, if a person
restrains his senses, then his mind will automatically become pacified. For this reason, one
should never let his senses associate freely with women or those who are attached to
women. Even highly learned persons cannot trust the six enemies of the mind, and so what
to speak of a foolish person like me?”
Having chanted this song, Maharaja Pururava renounced the elevation to Urvashi’s planet
that he had achieved. Instead, he began wandering over the earth, satisfied within himself.
Lord Krishna then said, “Understanding Me to be the Supreme Lord, and having his illusion
cleared by transcendental knowledge, Pururava at last achieved peace. From this narration,
an intelligent person should learn to reject all bad association. Instead, he should associate
with saintly devotees whose words cut off excessive attachment within the mind.”
“O greatly fortunate Uddhava, in the association of devotees there is constant discussion of
Me, which certainly purifies one of all sins. When one associates with advanced devotees, he
becomes faithfully dedicated to Me and achieves My devotional service. What more, then,
remains to be accomplished?”
“Just as cold, fear, and darkness are eradicated when one approaches the sacrificial fire- so,
fear and ignorance also vanish when one engages in serving the devotees of the Lord. Such
devotees are like a strong boat that comes to rescue persons about to drown in the ocean.
Just as food is the life of all creatures, so I am the ultimate shelter of those who are
distressed. Just as religion is the wealth of those who are trying to cross over this world, so,
My devotees are the only refuge of persons who are fearful of falling down into a miserable
condition of life. Whereas the sun enables external vision, and only after it has risen, My
devotees bestow divine eyes that remove the darkness of ignorance.”
Shri Uddhava said, “My dear Lord, please explain to me the prescribed method of
worshiping You in Your Deity form.”
The Supreme Lord said, “My dear Uddhava, the prescriptions for executing Deity worship
are unlimited, so I shall explain the subject briefly. The Deity is of eight varieties- made of
stone, wood, metal, earth, paint, sand, the mind and jewels. These forms can be
established temporarily or permanently. Once called, however, the permanent Deity can
never be sent away.”
“The neophyte devotee should worship Me in My Deity form by offering the most opulent
paraphernalia. This will constantly remind him that I am the supreme enjoyer. An elevated
devotee may worship Me with whatever is easily available, or He may even worship Me
within his heart, by offering mental paraphernalia.”
“Bathing and decoration are the most pleasing offerings in temple worship. But, actually,
whatever My devotee offers Me with faith, even if it is only a little water, is very pleasing to
Me. Even very opulent offerings made by nondevotees do not satisfy Me. But, I am always
pleased when devotees offer Me with love any insignificant thing. What to speak, then, of a
devotee who offers me nice fragrant oil, incense, flowers and food?”
“Before worshiping the Deity, one should clean his teeth and bathe. Then, he should sit on a
mat of kusha grass whose tips are pointed eastward. The devotee should know that I, the
Supreme Soul whose presence surcharges the entire body- and the Deity- are one and the
same. He should feel that by worshiping the Deity, he is inviting the Paramatma to appear
before him to accept his offerings.”
“The Deity should be bathed daily, and as opulently as possible, using water scented with
sandalwood, camphor, and aguru. While bathing the Deity, the worshiper should chant
suitable prayers, such as the Purusha-sukta. The devotee should then lovingly dress the
Deity, while applying marks of tilaka, and he should offer fragrant oils, nice garlands, and a
sacred thread. When the decoration is finished, a mirror should be offered and then nice
food should be given, while the Deity is entertained with singing and dancing.”
“Those who are able should build a good temple for the Deity, and surrounding gardens
should provide flowers for the Lord’s service. In addition, anyone who offers the Deity land,
markets and villages, so that the worship can go on very nicely, will achieve opulence equal
to My own. By installing the Deity, one can become king of the earth. By building a temple,
one can become ruler of the three worlds. By worshiping and serving the Deity, one goes to
the planet of Lord Brahma, and by doing all of these, one achieves a transcendental form
like My own.”
“If a devotee engages in devotional service with no thought of fruitive results, then He
comes back to Me. Anyone who steals the property of a demigod or brahmana, even if given
by himself, must live as a worm in stool for one hundred million years. Those who assist
such robbery, or even simply approve of it, must share in the reaction, in his next life.”
The Supreme Lord then said, “One should neither praise nor criticize the nature or activities
of the conditioned souls in this world. Such consideration of material good versus bad
entangles one in the duality of material existence and thus deviates him from his real selfinterest.”
A devotee wants to live with Krishna- he does not aspire for any high or low position in this
material world. In jail, a foolish prisoner may distinguish between superior and inferior
positions. A free man, however, considers any situation behind bars to be unacceptable.
One should praise the mentality and activities of pure devotees, and criticize the
materialistic attitude of rebellion against the Supreme Lord. The living entities are
constitutionally eternal servants of Krishna. But, when one desires to give up that service
and become the lord, himself, there must be something inferior for him to lord it over. Thus,
the Supreme Lord manifests the material world so that the rebellious jivas can feel that they
are predominating.
There are two main kinds of material duality. First, there are the opposites- such as, heat
and cold, good and bad, rich and poor, beautiful and ugly. These automatically manifest in
the bodily concept of life. Second, is the conception that the whole material manifestation is
separate from, or independent of, the Supreme Lord. When a person thoroughly
understands the temporary, illusory nature of material objects, being convinced that they
cannot be the ultimate reality, then he can no longer remain absorbed in concepts of
duality, and he becomes freed from material attachment.
Shri Uddhava said, “My dear Lord, the soul is endowed with pure knowledge, and the
material body in itself is not a conscious entity. How then, can either of these experience
the ignorance of material existence? The spirit soul is pure and self-luminous, whereas the
body is dull matter. Who is it that actually undergoes the experience of conditional life?”
The Supreme Personality of Godhead said, “As long as the soul remains attached to the
material body, his material existence will continue, even though it is meaningless. It is a
fact that the soul is transcendental. But, as long as he wants to lord it over material nature,
his conditional life will not cease. Birth and death, as well as hankering and lamentation, are
experiences of the false ego (illusory identification with the body) and not the spirit soul.
When a living entity identifies with the material body and mind, he develops certain
qualities and performs various kinds of work. Then, later on, he assumes the form of his
quality and work, for it is these that determine his next body.”
The conditioned soul runs here and there, under the force of time, as material nature
creates his embodiments, one after another. In the human form of life, though, one can
comprehend the messages of Godhead, and in this way, influence his future condition.
Therefore, it is said that we have minute independence, which essentially means that we
can either choose to serve Krishna or forget Him.
Lord Krishna continued, “The false ego of the conditioned soul can be cut off, though, with
the sword of transcendental knowledge, for it enables him to discriminate spirit from
matter. “
“Gold alone is present before the manufacture of so much jewelry. And it is just gold,
essentially, that exists, even when so many items of jewelry are present. At the end, when
all of the jewelry is melted down, it is still gold alone that exists. In a similar way, it is I
alone Who existed before creation, Who exists during the cosmic manifestation, and Who
will exist after dissolution.”
“The mind manifests in three phases of consciousness- wakefulness, sleep, and deep sleepand appears in three different roles- the perceiver, the perceived, and the regulator of
perception. But, the Absolute Truth, as the fourth factor, exists separately from all this. The
conditioned souls are the marginal potency of the Absolute Personality of Godhead. When
they attempt to exploit the Lord’s inferior potency, they fall into illusion, accepting their
temporary embodiments as their selves. These false manifestations appear real to the
conditioned souls simply because they are exhibited by the self-luminous Absolute Truth.”
In simple terms- a reflection may appear to be real, because of the reality of the object that
is reflected.
The Supreme Lord said, “One should understand the transcendental position of the Absolute
Truth, and then cut off his misidentification with matter. Being satisfied with the soul’s
natural ecstasy, one should desist from all lusty engagements of sense gratification. For one
who has realized Me as the Supreme Godhead, what credit is there if his senses are
concentrated in meditation on the Supreme, and what blame is there if his senses happen
to become agitated? What does it mean to the sun when clouds in the sky come and go?
The Absolute Truth is never affected by ignorance, nor is the pure part and parcel spirit
soul.”
It is easy to understand that the Absolute Truth never becomes overcome by ignorance and
never entangled in material existence. But what about the spirit soul, who is a marginal
energy? It is true that the soul is unchanging, and cannot be affected by matter. But, if the
soul willfully tries to overlord the material nature, he becomes bewildered, due to her
superior prowess. The soul doesn’t deteriorate or change, but he “dreams” that his material
condition is real. When he once again reinstates himself in his constitutional position as the
eternal servant of Krishna, thus renouncing the desire to enjoy matter, he once again shines
forth in his true glory.
The Supreme Lord said, “Until one has completely eliminated all material contamination, he
must very carefully avoid those things that are unfavorable for his advancement in Krishna
consciousness. A chronic disease, if not fully treated, may return to give distress to the
patient. Similarly, the mind that is not fully purified of its perverted tendencies may torment
an aspiring devotee. Sometimes, the progress of an immature transcendentalist is checked
by attachment to family members, friends, or disciples, who are actually sent by envious
demigods for that purpose. Still, by the strength of his accumulated advancement, a fallen
transcendentalist will continue his progress in the next life.”
By sexual association with women, a man is driven to enjoy the female form, again and
again. Indeed, he remains lusty right up to the moment of death.
The Supreme Lord said, “A conditioned soul performs fruitive work, the reaction of which
transforms his embodiment. A self-realized soul has given up all material desires, however,
and so he does not engage himself in fruitive work. Such a wise man, whose consciousness
is fixed in the self, does not even notice what his body is doing. While sitting, standing,
walking, eating, or urinating, he knows that his body is just acting according to its own
nature. The temporary creation manifested by the illusory energy is accepted by the
conditioned soul as real. But, at the time of liberation, such nescience fades away. Just as
the rising sun destroys all darkness, consciousness of Me destroys the darkness of
ignorance.”
“My dear Uddhava, aspiring transcendentalists may become deviated by various kinds of
bodily disturbances. But these can be counteracted as follows. The practice of yogic
postures and breathing exercises can keep the body youthful and free from disease. The
performance of austerities, the use of medicinal herbs, and the chanting of mantras can be
helpful in this regard. But, the best method of all is the constant remembrance of Me by
congregational hearing and chanting of My holy name.”
Shri Uddhava said, “My dear Lord Achyuta, I feel that the practice You have prescribed is
very difficult for one who cannot control his mind. Therefore, please explain, in more simple
terms, how one can easily execute the process. Generally, it is seen that when yogis try to
fix their minds in samadhi, they find it too difficult and become frustrated.”
“O lotus-eyed Lord, because of this, those who are the best of yogis take shelter of Your
lotus feet, which are the source of all transcendental ecstasy. But, those yogis who are too
proud of their achievements, do not surrender unto You, and so are defeated by Your
illusory energy.”
“O infallible Lord, it is not surprising that You reciprocate, internally, with those devotees
who have taken complete shelter of You. During Your appearance as Lord Ramachandra,
great demigods headed by Lord Brahma used to wait in line just to bow down and touch
their helmets to the cushion where Your lotus feet had rested. And yet, You showed intimate
friendship with devotees like Hanuman, because they were exclusively dependent upon You.
Knowing all this, who would dare to reject You? Who could be so ungrateful, despite
knowing that You bestow all possible perfection upon those who take shelter of You? Who
would accept someone else, for the sake of gaining material enjoyment, which leads to
complete forgetfulness of You? What is lacking for us, who are engaged in the service of the
dust of Your lotus feet?”
“O my Lord! Even the most expert transcendental poets, given the lifetime of Brahma, could
not fully express their indebtedness to You, because You appear in two features- externally
as the acharya, and internally as the Paramatma- to direct the fallen souls back to You.”
Those who are actually devotees feel that they can never repay their debt to the Lord for
His having given them engagement in devotional service at His lotus feet.
Lord Krishna- who assumes the three forms of Brahma, Vishnu and Shiva- displayed His allattractive smile and said, “Yes, I shall once again describe to you the principles of devotion
unto Me whereby a mortal human being can conquer unconquerable death. First of all, one
should take shelter of a holy place where My saintly devotees reside. By chanting and
dancing, one should take part, as opulently as possible, in celebrating all the festivals for
worshiping Me.”
“O greatly-effulgent Uddhava, a person who looks at all living entities with the
understanding that I am present within each and every one, and who therefore offers
respect to all, is actually a wise man. Such a person sees equally a brahmana and an
outcaste, a thief and a charitable man, a gentle person and a cruel one. By meditating upon
My presence within all beings, these bad tendencies are quickly destroyed- rivalry among
equals, envy of superiors, and abusiveness toward subordinates- as well as pride due to
false ego. Seeing Me within everyone, and disregarding the ridicule of one’s companions,
one should offer obeisances before all- even dogs, outcastes, cows and donkeys- falling flat
upon the ground. This should be practiced until one has fully developed the ability to see Me
within all creatures. Indeed, I consider this process-utilizing one’s body, mind and words for
realizing Me within all living beings- to be the best method of spiritual enlightenment.”
“My dear Uddhava, because I have personally established it, you can be certain that a
devotee will never suffer even the slightest loss by adopting this process. In a dangerous
situation, if one becomes afraid and cries out loudly and laments- it is all in vain. But, if one
cries out for My protection, or if one makes an offering to Me without personal motivation,
even if externally it appears to be completely useless, it is accepted by Me as the true
process of religion.”
“I have thus given you a brief, but nevertheless full, description of the means for realizing
the Absolute Truth. The essence of this knowledge is very difficult to understand even for
the demigods. But, anyone who does understand will become free from all doubts and attain
liberation. One who liberally distributes this knowledge among My devotees is the bestower
of the Absolute Truth, and to him I give My very Own Self. By loudly reciting this treatise,
one becomes purified, day by day, for he reveals Me to others with the lamp of
transcendental knowledge. Anyone who regularly listens to this discourse with faith and
attention, all the while engaging in My pure devotional service, will never again become
bound by the reactions to fruitive work.”
“My dear friend Uddhava, have you understood all of this? Has your confusion and
lamentation become dispelled? But, do not reveal these teachings to anyone who is a
hypocrite, who is an atheist, who is dishonest, who will not listen faithfully, who is not a
devotee, or who is overly proud. This knowledge should be taught to one who is devoid of
these bad qualities, who is dedicated to the welfare of the devotees- and who is kind, saintly
and pure. Even women and shudras, if they have devotion for the Supreme Lord, should be
accepted as qualified hearers.”
“When an inquisitive person comes to understand this knowledge, there is nothing further
for him to learn. Indeed, when a person gives up all fruitive activities and offers himself
entirely to Me, he achieves liberation from birth and death, and comes to share My Own
opulence.”
After hearing all this, Uddhava joined his hands to offer obeisances. But, because his throat
choked up due to love, while his eyes flooded with tears, he could offer no reply. Finally,
after steadying his mind, Uddhava bowed his head, touching it to Lord Krishna’s lotus feet.
Then, he spoke as follows.
Shri Uddhava said, “My dear Lord, although I had fallen into the darkness of illusion, my
ignorance has been dispelled by Your merciful association. In return for my insignificant
surrender, You have bestowed upon Your servant the torchlight of transcendental
knowledge. What devotee, with any gratitude, could give up Your Lordship for another
master?”
Uddhava had approached Lord Krishna, being very afraid of impending separation. By His
merciful instructions, the Lord showed Uddhava that, being the Absolute Truth, He is
Himself, everything. Thus, in truth, there is nothing that is really separate from Him.
The Supreme Personality of Godhead said, “My dear Uddhava, go now to Badarikashrama.
Purify yourself by bathing in the holy waters of the Alakananda River, which emanated from
My lotus feet. Dress in tree bark and eat whatever is easily available in the forest. Remain
content, self-controlled, good-natured and peaceful. With fixed attention, meditate upon
these instructions that I have imparted to you. In this way, you will be able to cross over
the influence of the three modes of material nature and at last, come back to Me.”
Uddhava circumambulated Krishna and then, after falling flat upon the ground, he placed
his head upon the Lord’s lotus feet. Although he was now freed from all material influence,
Uddhava’s heart was breaking, because he could not bear the thought of giving up the
Lord’s company. While drenching Shri Krishna’s lotus feet with his tears, Uddhava bowed
down again and again, placing the Lord’s slippers upon his head. Finally, after placing Lord
Krishna deeply within his heart, Uddhava departed for Badarikashrama. After performing
great austerities there, he at last attained the Lord’s personal abode.
Shri Shukadeva Gosvami prayed, “I offer my obeisances unto that greatest of all beings,
Lord Shri Krishna. Just to destroy the devotees’ fear of material existence- like a bee, He
has collected this nectarean essence of all knowledge and self-realization.”
Compiled and Main Scriptures >> Chaitanya Bhagavata >> Caitanya Bhagavata with Commentaries >>
Madhya Khanda >> 25. The Discourse on Spiritual Knowledge by Shrivasa's Dead Son >> Chapter 25 >>
Chapter Twenty-five
The Discourse on Spiritual Knowledge by Srivasa's Dead
Son
TEXT 1
jaya jaya sarva-loha-natha gauracandra jaya vipra-vedadharma-nyasira mahendra
All glories to Gauracandra, the Lord of all universes!
All glories to the Lord of the brahmanas, the Vedas, the
eternal religious principles, and the sannyasis]
The phrase sarva-loha-natha is explained as follows: The
Supreme Personality of Godhead, Sri Gaurasundara, is the
ultimate worshipable Deity for the controllers of the
fourteen worlds, and He is the ultimate Lord and master
of all universes.
The phrase vipra-mahendra is explained as follows: When
the living entity, the marginal potency of the Supreme
Lord, displays some prominence, he is addressed as Indra.
The vipras, or brahmanas, are the spiritual masters of
all other castes. Among the vipras, one who is Indra is
supreme.
The phrase veda-mahendra refers to the best of the Indras
among the personified Vedas. Regarding the phrase dharmamahendra, the
four goals of life—religiosity, economic development,
sense gratification, and liberation—are like Indras.
Above them is the personification of eternal religious
principles—the inaugurator of devotional service to
Adhoksaja.
The phrase nyasi-mahendra is explained as follows:
Karmisannyasis, jìani-sannyasls, and yogi-sannyasls are
compared to Indras. Since Sri Gaurasundara is the
revealer of both the futility of phalgu-vairagya, or
false renunciation, and the superiority of yuktavairagya.
He is nyasi-mahendra.
TEXT 2
jaya saci-garbha-ratna-karunya-sagara jaya jaya
nityananda, jaya visvambhara
All glories to the jewel-like ocean of mercy who appeared
from the womb of Saci! All glories to Nityananda, and all
glories to Visvambhara!
TEXT 3
bhakta-gosthi-sahita gauraìga jaya jaya
sunile caitanya-katha bhakti labhya haya
All glories to Lord Gaurahga along with His associates!
By hearing topics of Sri Caitanya, one attains devotional
service.
TEXT 4
madhya-khanda-katha bhakti-rasera nidhana
navadvipe ye krida karila sarva-prana
The topics of the Madhya-khanda, which describe how the
life and soul of everyone performed His pastimes in
Navadvipa, are like a reservoir of devotional mellows.
TEXT 5
niravadhi kare prabhu haì-saìkirtana apana aisvarya
prakasaye sarva-ksana
The Lord constantly displayed His opulences as He
continuously engaged in congregational glorification of
Hari.
TEXT 6
nrtya kare mahaprabhu nija-namavese huìkara kaìya maha
atta atta hase
Mahaprabhu roared and laughed loudly as He danced in the
ecstasy of chanting His own names.
The phrase nija-namavese is explained as follows: Lord
Sri Gaurasundara is nondifferent from Vrajendra-nandana.
Because He was absorbed in chanting the names of Krsna,
He is described as being situated in the ecstasy of
chanting His own names.
TEXT 7
prema-rase niravadhi gadagadi' yaya brahmara vandita aìga
purnita dhulaya
The Lord continually rolled on the ground in the mellows
of ecstatic love. His body, which is worshiped by Brahma,
become covered with dust.
As a servant, the four-headed Brahma glorifies the
transcenden- tal body of the Supreme Lord. Although he is
constitutionally filled with love for Krsna, he is
indifferent to external purity because he is touched by
the mode of passion.
TEXT 8
prabhura ananda-avesera nahi anta nayana bhariya dekhe
saba bhagyavanta
The fortunate devotees saw to the full satisfaction of
their eyes that there was no end to the Lord's absorption
in ecstasy.
TEXT 9
bahya haile vaise prabhu sarva-gana laìa kona-dina gaìgajale viharaye giya
When the Lord regained external consciousness, He would
sit down with the devotees. Some days He would go sport
in the waters of the Ganges.
TEXT 10
kona-dina nrtya kari' vasena aìgane ghare snana karayena
sarva bhakta-gane
Some days the Lord would sit in the courtyard after
dancing, and all the devotees would bath Him there inside
the house.
TEXT 11
yatha-ksana prabhura ananda-nrtya haye tata-ksana
'duhkhi' punyavati jala vahe
While the Lord was dancing in ecstasy, the pious Duhkhi
would bring water.
TEXT 12
ksaneke dekhaye nrtya sajala-nayane punah punah gaìgajala vahi' vahi' ane
Sometimes tears would come to her eyes as she watched the
Lord dance, then she would go again and again to bring
water from the Ganges.
TEXT 13
sari kari' catur-dige ede kumbha-gana dekhiya santosa
bada sri-saci-nandana
She kept the waterpots in rows on all sides. On seeing
this, Sri Sacinandana became greatly pleased.
TEXT 14
srivasera sthane prabhu jijìase apane "prati-dina gaìgajala kon jane ane?"
The Lord asked Srivasa, "Who brings water every day from
the Ganges?"
TEXT 15
srivasa balaye,—"prabhu, 'duhkhi' vahi' ane" prabhu
bale,—'"sukhi' kari' bala' sarva-jane
Srivasa replied, "O Lord, Duhkhi brings the water." The
Lord then said, "You should all call her Sukhi.
TEXT 16
ejanera 'duhkhi' nama kabhu yogya nay a sarva-kala
'sukhi' hena mora citte laya"
"The name Duhkhi is not appropriate for her. I think she
is always Sukhi."
TEXT 17
eteha karunya suni' prabhura sri-mukhe kandite lagila
bhakta-gana prema-sukhe
On hearing such compassionate words from the Lord's
mouth, the devotees all began to cry in the happiness of
ecstatic love.
TEXT 18
sabe 'sukhi' balilena prabhura ajìaya 'dasi' buddhi
srivasa na kare sarvathaya
By the order of the Lord, everyone called her Sukhi, and
from then on Srivasa did not treat her as a maidservant.
TEXT 19
prema-yoge seva karilei krsna pai matha mudaile yamadanda na edai
One attains Krsna simply by serving Him with love, but
one cannot escape the punishment of Yamaraja simply by
shaving one's head.
Simply by the external acceptance of sannyasa or simply
by atoning for one's sinful activities, one cannot escape
the punishment of Yamaraja. If one engages in service for
the purpose of acquiring love for Krsna, one attains
Krsna.
TEXT 20
hide, rupe, dhane va vidyaya kichu naya prema-yoge
bhajile se krsna tusta haya
Good birth, beauty, wealth, and education are useless.
Krsna is pleased if one worships Him with love.
One cannot develop love of God on the strength of high
birth, physical beauty, great wealth, or keen
intelligence; rather, if one cultivates love of God by
favorably engaging these, then the Supreme Lord becomes
pleased. A jìani is superior to the karmi, a devotee
freed from the clutches of jìana is superior to the
jìani, a devotee situated in ecstatic love is still
superior, and they are each considered progressively
qualified in the development of love for Krsna.
TEXT 21
yateka kahena tattva vede bhagavate saba dekhayena
gaurasundara saksate
All the teachings of the Vedas and the Srimad Bhagavatam
were directly exhibited by Sri Gaurasundara.
TEXT 22
dasi hai' ye prasada 'duhkhi' re haila vrtha-abhimani
saba taha na dekhila
Despite being a maidservant, Duhkhi received mercy that
can never be seen by those who are falsely proud.
Being a maidservant at the house of Srivasa, Duhkhi
pleased the Supreme Lord, Sri Gaurasundara, by bringing
Him water from the Ganges. As a result, the Supreme Lord
became pleased with her and addressed the pious "Duhkhi"
as "Sukhi." Such activities are
examples of incidents described in scriptures like the
Vedas and the Srimad Bhagavatam. If armchair speculators
who observe things from a distance consider the devotees
situated in ecstatic love as inferior, it is simply
because they are falsely proud.
TEXT 23
ki kahiha srivasera bhagyera mahima yaìra dasa-dasira
bhagyera nahi sima
I am unable to describe the glories of Srivasa's good
fortune. There is no end to the good fortune of even his
servants and maidservants.
TEXT 24-33 eka-dina nace prabhu srivasa-mandire sukhe
srinivasa-adi saìkirtana kare daive vyadhi-yoge grhe
srivasa-nandana paraloka hailena dekhe nari-gana anande
karena nrtya acambite srivasa-grhe uthila krandana sìsaci-nandana satvare aila grhe pandita srivasa dekhe,
putra haiyache paraloka-vasa parama gambhira bhaktastuganere prabodhite lagila apani maha-tattva-jìani "tomara
to saba jana' krsnera mahima samvara rodana sabe, citte
deha' ksama anta-kale sakrt sunile yaìra nama ati mahapataki o yaya krsna-dhama hena prabhu apane saksate kare
nrtya guna gaya yata taìra brahmadika bhrtya e samaye
yahara haila paraloka ihate ki yuyaya karite ara soka?
kona kale e sisura bhagya pai yabe 'krtartha'
kariyaapanare mani tabe
One day, as the Lord was dancing in the house of Srivasa,
the devotees headed by Srivasa happily engaged in
saìkirtana. By the arrangement of providence, the ladies
watched the son of Srivasa leave his body because of some
disease. As SriSacinandana was dancing in ecstasy, the
sound of crying filled the house of Srivasa. Srivasa
Pandita therefore immediately went inside the room and
found that his son had left his body. Being most sober
and conver- sant with the intricacies of spiritual
science, Srivasa began to solace the ladies. "You all
know the glories of Krsna. Control your crying and pacify
your minds. A person who even once hears the name of
Krsna at the time of death attains the abode of Krsna,
even if he is most sinful. That Lord is now personally
dancing here, and His servants headed by Brahma are
glorifying His qualities. Is it proper to lament for a
person who leaves his body at such a time? If I can ever
become as fortunate as this child, I will consider my
life successful.
pradosa-samaye, srivasa-aìgane saìgopane gora-mani srihari-kirtane, nace nana-raìge, uthila maìgala-dhxani
In the evening, Lord Gauranga danced in various ways
within Srivasa's enclosed courtyard as the auspicious
vibration of Haris name filled the atmosphere.
mrdaìga madala, baje karatala majhe majhe jayatura
prabhura natana, dekhi' sakalera, haila santapa dura
The kirtana was accompanied by mrdaìgas, drums,
karatalas, and occasional cries of "Jaya!" The miseries
of everyone who saw the Lord's dancing were destroyed.
akhanda premete, matala takhana sahala bhakata-gana
apana pasari', goracande gheì', nace gaya anuksana
The devotees became intoxicated in uninterrupted ecstatic
love. They forgot themselves as they continually danced
around Gauracandra.
e-mata samaye, daiva-vyadhi-yoge, srivasera antah-pure
tanaya-viyoge, nau-gana soke, prakasala uccaih-svare
At that time the son of Srivasa left his body within the
house because of a disease inflicted by providence, and
the ladies loudly expressed their grief.
krandana uthile, ha'be rasa-bhaìga, bhakativinoda dare
srtvasa amani, hujhila karana pasila apana ghare
Bhaktivinoda feared that if the crying became too loud,
the Lord's ecstatic dancing would be disturbed. Realizing
the situation, Srivasa quickly went inside the house.
pravesiya antah-pure, nari-gane santa kare, sìvasa amiya
upadese suna pagalinl-gana, soka kara akarana, kiba
duhkha thake krsnavese
After entering the house, Srivasa solaced the ladies with
his nectarean instructions. Listen, you foolish ladies,
you are uselessly lamenting. How can distress remain in
the presence of ecstatic love for Krsna?
krsna nitya suta yara, soka kabhu nahi tara, anitya
asakti sax~va-nasa asiyacha e samsare, krsna bhajibara
tare nitya-tattve karaha vilasa
One who has accepted Krsna as his eternal son never
laments. Temporary attachment is the cause of one's ruin.
You have come to
this material world to worship Krsna, so remain joyful on
the spiritual platform.
e dehe yavat sthiti, kara krsnacandre rati, krsna jana
dhana, jana, prana e deha-anuga yata, bhai bandhu pati
suta, anitya sambandha bali' mana
As long as you remain in this body, become attached to
Krsna and accept Krsna as your wealth, companion, and
life. You should un- derstand that bodily relationships
with your brothers, friends, husbands, and children are
all temporary.
keba kara pati suta, anitya-sambandha-krta, cahile
rakhite nare tare karama-vipaka-phale, suta ha'ye vase
kole, karma-ksaya ara raite nare
Who is anyone's husband or son? These are simply
temporary relationships. Even if one wants to keep such a
relationship forever, one cannot do so. As a result of
one's karma, one becomes a son and sits on someone's lap.
But when the results of his karma are ex- hausted, he
cannot remain there.
ithe sukha duhkha mani', adho-gati labhe prara, krsnapada haite pade dure soka samvariya ebe, namanande maja'
sabe, bhakativinoda-vaìcha pure
Living entities who find happiness and distress in these
relation- ships become degraded and fall far away from
the lotus feet of Krsna. Therefore control your
lamentation and become merged in the ecstasy of chanting
Krsna's names, then Bhaktivinoda's desires will be
fulfilled.
dhana, jana, deha, geha krsne samarpana kaìyacha suddhacitte karaha smarana
Remember with a purified heart that you have surrendered
your wealth, companions, body, and house to Krsna.
tabe kena 'mama suta' bali' kara duhkha krsna nila nijajana tahe tara sukha
Why do you lament, "O my son"? Krsna has taken His dear
one for His own pleasure.
krsna-iccha-mate saba ghataya ghatana tahe sukha-duhkhajìana avidya-kalpana
Everything happens according to the will of Krsna. To
derive one's happiness and distress from these temporary
incidents is the prod- uct of ignorance.
yaha iccha kare krsna tai jana bhala tyajiyaapana iccha
ghucao jaìjala
Accept that Krsna's will is beneficial. Give up your
selfish desires and be freed from contamination.
deya krsna, neya krsna, pale krsna sabe rakhe krsna, mare
krsna, iccha kare yabe
Krsna gives, Krsna takes, and Krsna maintains everyone.
Krsna protects and Krsna kills whenever He desires.
krsna-iccha vipaìta ye kare vasana tara iccha nahi phale
se pay a yatana
The desires of one who opposes the desires of Krsna will
never be fulfilled. Such a person achieves only misery.
tyajiya sakala soka suna krsna-nama parama ananda pa'be
purna ha'be kama
Give up all lamentation and hear the name of Krsna, then
you will feel ecstasy and your desires will be fulfilled.
bhakativinoda mage srivasa-carane atma-nivedana-sakti
jivane marane
Bhaktivinoda begs at the feet of Srivasa for the strength
to fully surrender to the Lord in life and in death.
sabu meli' balaka-bhaga vicari' chodabi moha soka cittavikaì
All of you consider the good fortune of this child and
then give up your illusion and lamentation, which
overcome one's heart.
caudda-bhuvana-pati nanda-kumara saci-nandana bhela
nadlya-avatara
The son of Nanda, who is the Lord of the fourteen worlds,
has now incarnated in Nadia as the son of Saci.
sohi gokula-caìda aìgane mora nacai bhakta-saha ananda-
vibhora
That same moonlike personality of Gokula is now absorbed
in ecstatic dancing with His devotees in my courtyard.
sunata nama-gana balaka mora chodala deha hari-pritivibhora
This child of mine left his body while listening to the
chanting of the holy names and absorbed in love for Hari.
aichana bhaga yaba bhai hamara tabahuì hau bhava-sagarapara
If I can become fortunate like him, then I will cross
this material ocean.
tuìhu sabu vichari ehi vicara haìhe karabi soha cittavihara
You should all appreciate his good fortune. Why should
you trouble your hearts with lamentation?
sthira nahi hadbi yadi upadese vaìcita haobi rase avasese
If you are not pacified by my instructions, then you will
ultimately be deprived of the mellows of Krsna
consciousness.
pasibuì hama sura-tatini-mahe bhakativinoda pramada dehhe
tahe
Then I will drown myself in the waters of the Ganges. The
prospect of this frightens Bhaktivinoda.
sìvasa-vacana, sravana haìya, sadhvi pati-vrata-gana
soka parihari', mrta sisu rakhi', haì-rase dua mana
After hearing the words of Srivasa, the chaste ladies
gave up their lamentation over the dead child and fixed
their minds on the nectar of Hari's names.
srivasa takhana, anande matiya, aìgane aila punah nace
gora-sane, sakala pasari', gaya nanda-suta-guna
Srivasa then returned to the courtyard filled with
ecstasy. He forgot everything as he danced with Gauraìga
and sang the glories of Nanda's son.
cari danda ratre, maìla kumara, aìgane keha na jane sìnama-maìgale, trtiya prahara, rajani atita gane
Although Srivasa's son died early in the night, no one in
the courtyard knew. They passed the entire night chanting
the auspicious holy names.
kirtana bhaìgile, kahe gaurahari, aji kena pai duhkha?
hujhi, ei grhe, kichu amaìgala, ghatiya harila sukha
As the kirtana came to an end, Gaurahari asked: Why am I
feeling unhappy today? I think some misfortune has
occurred in this house and taken away My happiness.
tabe bhakta-jana, nivedana kare, srivasa-sisura hatha
suni' gora raya, bale, haya haya, marame painu vyatha
The devotees then related the news about Srivasa's son to
the Lord. On hearing about his death, Lord Gaurahga
exclaimed: Alas! This pains My heart.
hena na hahile, amare takhana, vipada-samvada sabe
bhahativinoda, bhakata-vatsala, snehete majila tabe
Why didn't any of you inform Me of this calamity when it
hap- pened? Bhaktivinoda says that the Lord then became
filled with affection for His devotees.
prabhura vacana, takhana suniya, srivasa lotaìa bhumi
bale, suno natha! tava rasa-bhaìga, sahite na pari ami
After hearing the Lord's words, Srivasa fell to the
ground and humbly replied: O Lord, 1 could not tolerate
seeing Your ecstasy disturbed.
ehati tanaya, mariyache natha, tahe mora kiba duhkha yadi
saba mare, tomare heriya, tabu ta' paiba sukha
O Lord, only one of my sons died. Why should I be
distressed? Even if they all die, 1 would be happy just
by seeing Your face.
tava nrtya-bhaìga, haile amara, marana haite hari tai kusamvada, na dila tomare, vipada asaìka kari'
If Your dancing was disturbed, I would have died. To
prevent this disturbance, I did not give You this bad
news.
ebe ajìa deha, mrta suta la'ye, satkara karuna sabe eteka
suniya, gora dvija-mani, kaìdite lagila tabe
O Lord, now order us so that we can perform the child's
last rites. On hearing this, Gaurariga, the crest jewel
of the brahmanas, began to cry.
kemane e sabe, chadiya yaiba, parana vihala haya se hatha
suniya, bhakativinoda, manete paila bhaya
[The Lord said:] How will I give up everyone and leave?
If I do, My life will be ruined. On hearing those words,
Bhaktivinoda became frightened.
goracaìdera ajìa peye grha-vasi-gana mrta sute aìganete
ane tata-ksana
Having received Gauracandra's order, the family members
brought the dead child into the courtyard.
kali-mala-hari gorajijìase takhana srivase chadiya, sisu,
yao ki karana?
Gauraìga, who destroys the contamination of Kali, then
asked the child: O child, why are you leaving Srivasa?
mrta-sisu-mukhe jiva kare nivedana loka-siksa lagi prabhu
tava acarana
The spirit soul then spoke through the mouth of the dead
child: O Lord, Your activities are meant for the
instruction of everyone.
tumi ta' parama-tattva ananta advaya parasakti tomara
abhinna tattva haya
You are the unlimited Supreme Absolute Truth. The
spiritual potency is nondifferent from You.
sei parasakti tridha haiya prakasa tava iccha-mata karaya
tomara vilasa
That spiritual potency manifests in three varieties and
assists in Your pastimes according to Your will.
cic-chakti-svarupe nitya-lila prakasiya tomare ananda
dena hladini haiya
Your spiritual potency manifests Your eternal pastimes,
and in the form of hladini. She gives You happiness.
jlva-sakti haìa tava cit-kirana-caye tatastha-svabhave
jlva-gane prakataye
That spiritual potency in the form of the jiva-sakti
manifests the marginally situated living entities, who
are like spiritual sparks.
maya-sakti haìa kare prapaìca-srjana hahirmukha jive tahe
karaya bandhana
That spiritual potency in the form of maya-sakti creates
the material world, within which she binds the
materialistic living entities.
bhakativinoda bale aparadha-phale bahirmukha ha'ye achi
p*rapaìca-kabale
Bhaktivinoda says: As a result of my offenses 1 have
rejected the service of the Lord and fallen in the
clutches of material life.
purna-cid-ananda tumi, tomara cit-kana ami, svabhavatah
ami tuya dasa parama svatantra tumi, tuya paratantra ami,
tuya pada chadi' sarva-nasa
You are complete spiritual ecstasy, while I am a
spiritual spark. Therefore 1 am by nature Your servant.
You are supremely inde- pendent, while I am fully
dependent on You. 1 have become degraded because of
giving up Your lotus feet.
svatantra ha'ye yakhana, maya prati hainu mana, svasvabhava chadila amaya prapaìce may ara bandhe, padinu
karmera dhandhe, karma-cakre amare phelaya
When 1 independently desired to enjoy maya, I lost my
constitu- tional nature. I then became bound by maya
within the material world and entangled in the network of
karma.
maya tava iccha-mate, baìdhe more e jagate, adrsta
nirbandha lauha-kare sei ta' nirbandha more, one sìvasera
ghare, putra-rupe malinl-jathare
According to Your will, maya has bound me in this world
with the iron chains of fate. As a result of that fate 1
have taken birth from the womb of Malini as a son in the
house of Srivasa.
se nirbandha punaraya, more ebe la'ye yaya,
ami ta' thakite nari ara tava iccha su-prabala, mora
iccha su-durbala, ami jiva ahiìcana chara
Again by that same fate I am leaving. I cannot stay any
longer. Your will is most powerful, while my will is most
weak. 1 am a poor, insignificant living entity.
yathaya pathao tumi, avasya yaiba ami, hara keba putra
pati pita jadera sambandha saba, taha nahi satya-lava,
tumi jivera nitya palayita
I must go wherever You send me. Who is anyone's son,
husband, or father? These are all material relationships
with no tinge of truth to them. You are the eternal
maintainer of the living entities.
sarhyoge viyoge yini, sukha-duhkha mane gani, tava pade
chadena asraya mayara gardabha ha'ye, majena samsara
la'ye, bhaktivinodera sei bhaya
One who gives up the shelter of Your lotus feet and
considers meeting and separation as the causes of
happiness and distress becomes an ass in the hands of
maya and merges in the ocean of material existence. All
this frightens Bhaktivinoda.
baìdhilo maya, ye dina ha'te, avidya-moha-dore aneka
janma, labhinu ami, phiìnu maya-ghore
From the day maya bound me with the ropes of ignorance
and illusion, 1 have taken many births and wandered under
the control of maya.
deva danava, manava pasu, pataìga kita ha'ye
svarge narake, bhu-tale phiì, anitya asa la'ye
I took birth among the demigods, demons, human beings,
animals, birds, and insects. I wandered through heaven,
hell, and earth to fulfill my temporary material desires.
najani kiba, sukrti-bale. srivasa-suta hainu . nadiyadhame, carana tava, darasa-parasa kainu
I do not know what pious deed I have done to take birth
in Nadia as the son of Srivasa so that I could see and
touch Your lotus feet.
sakala bare, marana-kale, aneka duhkha pai tuya prasaìge,
parama suhhe, e-bara cale yai
At the time of every one of my deaths 1 suffered greatly.
This time, however, I am departing in great happiness
because of Your associa- tion.
icchaya tora, janama yadi, abara haya, hari! carane tava,
prema-bhakati, thake minati kaì
O Hari, my only request is that if I must take another
birth by Your will, may I have loving devotion for Your
lotus feet.
yakhana sisu, niraba bhela, dekhiya prabhura lila sìvasagosthi, tyajiyasoka, ananda-magana hhela
When after seeing the Lord's pastimes, the child fell
silent. Srivasa's family members gave up their
lamentation and became absorbed in ecstasy.
gaura-carita, amrta-dhara, karite kaìte pana
bhaktivinoda, srivase mage, yaya yena mora prana
Bhaktivinoda begs Srivasa: May I leave my body while
drinking the nectarean characteristics of Gaura.
srivase kahena prabhu tuìhu mora dasa tuya pìte baìdha
ami jagate prahasa
The Lord said to Srivasa: You are My servant. It is known
throughout the world that I am bound by your love.
bhakta-gana senapati srivasa pandita jagate ghusuka aji
tomara carita
O Srivasa Pandita, you are the commander-in-chief of the
devotees. Let your glories be sung throughout the world.
prapaìca-hara-rahsini may ara bandhana tomara nahiha
kabhu, dehhuha jagaj-jana
Let the people of the world see that the bondage of maya,
the predominating deity of this material world, can never
bind you.
dhana, jana, deha, geha amare arpiya amara sevaya suhhe
acha suhhi haìa
You have offered your wealth, followers, body, and house
to Me, and your only happiness is in happily serving Me.
mama lila-pusti lagi' tomara samsara sikhuk grhastha-jana
tomara acara
Your family life nourishes My pastimes. Let all
householders learn from your behavior.
tava preme baddha achi ami, nityananda ama duìhe suta
jani' bhuìjaha ananda
Nityananda and I are bound by your love. Enjoy ecstasy by
consid- ering Us your sons.
nitya-tattva suta yara anitya tanaye asahti na hare sei
srjane pralaye
One who accepts Us as his eternal sons does not become
attached to his mortal son, either in birth or death.
bhaktite tomara ml ami cira-dina tava sadhu-bhave tumi
ksama mora rna
I am eternally indebted to you because of your devotional
service. You alone can release Me of My debts out of your
saintly nature.
srlvasera paya bhaktivinoda kujana kakuti kaìya mage
gauraìga-carana
This wretched Bhaktivinoda humbly begs at the feet of
Srivasa to attain the feet of Gauraìga.
srlvasera prati, caitanya-prasada, dekhiya sakala jana
jaya srl-caitanya, jaya nityananda, bali' nace ghana
ghana
On seeing Lord Caitanya's mercy on Srivasa, all the
devotees continually danced and chanted: All glories to
Sri Caitanya! All glories to Nityananda!
srlvasa-mandire, ki bhava uthila, taha ki varnana haya
bhava-yuddha sane, ananda-krandana, uthe krsna-prema-maya
Who can describe the ecstatic love that manifested in the
house of Srivasa? There was a battle of conflicting
emotions and ecstatic crying as the entire house became
filled with ecstatic love for Krsna.
cari bhai padi', prabhura carane, preme gadagada svare
kaìdiya kaìdiya, kakuti kaìya, gadi'jaya prema-bhare
The four brothers fell at the Lord's feet and their
voices became choked with love of God as they humbly
offered prayers, cried, and rolled on the ground in
ecstatic love.
ohe pranesvara, e hena vipada, prati-dina yena haya
yahate tomara, carana-yugale, asakti badhite raya
O Lord of our lives, may such a calamity occur every day
so that our attachment for Your lotus feet will
continually increase.
vipada-sampade, sei dina bhala, ye dina tomare smari
tomara smarana, rahita ye dina, se dina vipada hari
When we can remember You in either distress or happiness,
that is an auspicious day. O Hari, if a day is passed
without remembering You, that is an inauspicious day.
srivasa-gosthira, carane padiya, bhakativinoda bhane
tomadera gora, hrpa vitariya, dehhao durgata jane
Bhaktivinoda falls at the feet of Srivasa's family and
prays: Gauraìga belongs to you. Please be merciful and
reveal Him to this fallen soul.
mrta sisu la'ye tabe bhahata-vatsala bhahata-saìgete gaya
sì-nama-maìgala
The Lord, who is affectionate to His devotees, then
picked up the dead child as He chanted the auspicious
holy names with the devotees.
gaite gaite gela jahnavlra tire balake satkara haila
jahnaxira nire
As they continued chanting, they went to the bank of the
Ganges and performed the child's last rites with the
waters of the Ganges.
jahnavi balena, mama saubhagya apara saphala haila vrata
chila ye amara
The Ganges said: My good fortune is unlimited. My past
pious deeds have now born fruit.
mrta sisu dena gora jahnavira jale uthali jahnavi
devisisu lay a hole
Gaura then took the dead child into the waters of the
Ganges, and Gahgadevi rose from the water and accepted
the child in her em- brace.
uihaliya sparse gora-carana-kamala sisu-hole preme devi
haya talamala
She then emotionally touched the lotus feet of Gaura.
Holding the child in her embrace, the goddess became
overwhelmed with ec- static love.
jahnavira bhava dehhi' yata bhakta-gana sri-nama-maìgaladhvani kare anuksana
On seeing the ecstatic mood of Gaìga, the devotees
constantly chanted the auspicious names of the Lord.
svarga haite deve hare puspa-varisana vimana saìkula tabe
chaila gagana
The demigods showered flowers from heaven. The entire sky
was filled with their airplanes.
ei-rupe nana bhave haiya magana sathara kariya snana
kaila sarva-jana
In this way everyone became absorbed in various emotions
as they completed the child's last rites and took bath.
parama anande sabe gela nija ghare bhakativinoda maje
gora-bhava-bhare
Thereafter they all returned to their homes in ecstasy,
and Bhakti- vinoda merged in ecstatic love for Lord
Gauraìga.
[Appeal to the audience]
nadiya-nagare gora-carita amrta piyasoha bhaya chada
sthira hara cita
Drink the nectarean characteristics of Gauraìga's Nadia
pas- times, and pacify your heart by giving up all
lamentation and fear.
anitya samsara bhai krsna matra sara gora-siksa mate
krsna bhaja anivara
TEXT 34
0 brothers, this material world is temporary, and Krsna
is the only essence. Always engage in the worship of
Krsna according to the teachings of Gauraìga.
gorara carana dhari' yei bhagyavan vraje radha-krsna
bhaje, sei mora prana
Any fortunate person who catches hold of Gaura's lotus
feet and worships Radha and Krsna in Vraja is my life and
soul.
radha-krsna goracaìda na'de vrndavana ei matra kara sara
pa'be nitya dhana
Take Radha-Krsna, Gauracandra, Nadia, and Vrndavana as
the essence of your life, and you will attain eternal
wealth.
vidya-buddhi hina dina akiìcana chara karma-jìana-sunya
ami sunya-sad-acara
1 am devoid of education and intelligence. I am fallen,
meek, poor, and insignificant. 1 am devoid of pious
deeds, knowledge, and proper behavior.
su-guru vaisnava more dilena upadhi bhakti-hlne upadhi
haila ebe vyadhi
My spiritual master and the Vaisnavas have given me the
name Bhaktivinoda, yet because 1 am devoid of devotion
this name has become an disease.
yatana kariya sei vyadhi nivarane sarana lainu ami
vaisnava-carane
To cure this disease, I have taken shelter at the lotus
feet of the Vaisnavas.
vaisnavera pada-raja mastake dhariya e 'soka-satana' gaya
bhaktivinodiya
Taking the dust of the Vaisnavas' feet on my head,
Bhaktivinoda sings this Soka-satana, the destroyer of
lamentation.
yadi va samsara-dharme nara' samvaìte vilambe kandiha,
yara yei laya citte
"If you cannot check these familial emotions, then at
least cry to your satisfaction later.
According to worldly considerations, materialistic people
become distressed and cry when they hear news of their
son's death. Considering that such mundane behavior would
create obstacles in the Lord's feelings of ecstasy while
dancing and chanting, Srivasa gave instructions to
postpone such mundane behavior for some time.
TEXT 35
anya yena keha e ahhyana nasunaye pache thakurera nrtyasuhha-bhaìga haye
"Don't let anyone else hear about this incident,
otherwise the Lord's happiness from dancing will be
disturbed.
TEXT 36
halarava suni' yadi prabhu bahya paya tabe aji gaìga
pravesimu sarvathaya"
"If by hearing your commotion the Lord regains His
external consciousness, then I will certainly drown
myself today in the Ganges."
TEXT 37
sabe sthira hailena srixasa-vacane calilena srivasa
prabhura saìkirtane
After hearing Srivasa's words, the ladies became
pacified. Srivasa then returned to the Lord's saìkirtana.
TEXT 38
paranajide saìkirtana karaye srivasa punah punah bade aro
visesa ullasa
TEXT 34
As Srivasa participated with great ecstasy in the
saìkirtana, his exceptional happiness repeatedly
increased.
TEXT 39
srinivasa panditera emana mahima caitanyera parsadera ei
guna-sima
Such are the glories of Srivasa Pandita, who was the most
qualified among Lord Caitanya's associates.
TEXT 40
svanubhavanande nrtya kare gauracandra kata-ksane
rahilena lai' bhakta-vrnda
Gauracandra danced in His own ecstatic mood. After some
time He and the devotees stopped the kirtana.
The word svanubhavananda is explained as follows: In the
realm of pure consciousness, the object to be known is
experienced in three aspects—the realization of krsnaprema, the persons who real- ize krsna-prema, and the
activities for realizing krsna-prema—in other words, the
object to be known is experienced through realiza- tion
of sac-cid-ananda, eternal blissful knowledge.
TEXT 41
paramparasunilena sarva-bhakta-gana panditera putrera
haila vaikuntha-gamana
Gradually word spread among the devotees that Srivasa
Pandita's son had departed for Vaikuntha.
TEXT 42
tathapi o keha kichu vyakta nahi kare duhkha bada pailena
sabei antare
Still, no one disclosed this news to the Lord. They all
kept their feelings of distress in their hearts.
TEXT 43
sarvajìera cudamani sri-gaurasundara jijìasena prabhu
sarva-janera antara
Sri Gaurasundara, the crest-jewel of omniscient persons,
placed a question before everyone present there.
TEXT 44
prabhu bale,—"aji mora citta kemana hare hona duhkha
haiyache panditera ghare"
The Lord said, "I can't explain how I feel today. Has
some distress entered the house of Srivasa?"
TEXT 45
pandita balena—"prabhu mora kon duhkha yara ghare
suprasanna tomara sì-mukha"
Srivasa Pandita replied, "O Lord, what distress could I
have when Your pleasing lotus face is present in my
house?"
TEXT 46
sese achilena yata sakala mahanta kahilena panditera
putrera vrttanta
Eventually the devotees informed the Lord what had
happened to Srivasa Pandita's son.
TEXT 47
sambhrame balaye prabhu,—"kaha kata-ksana?" sunilena cari
danda rajani yakhana
The Lord gravely asked, "How long ago did this happen?"
He was then informed that the incident occurred early in
the evening.
TEXT 48
"tomara ananda-bhaìga-bhaye srinivasa kahare o iha nahi
karena prakhasa
"Fearing that Your ecstasy would be disturbed, Srinivasa
did not inform anyone about this.
TEXT 49
paraloka haiyache adai prahara ebe ajìa deha' harya
harite satvara"
"It is nearly seven and a half hours since the child left
his body. Now please give us permission to perform the
last rites."
TEXT 50
suni' sìvasera ati adbhuta hathana 'govinda' 'govinda'
prabhu karena smarana
On hearing about Srivasa's wonderful activities, the Lord
remembered Govinda.
TEXT 51
prabhu bale,—"hena saìga chadiba he-mate?" eta bali'
mahaprabhu lagila kandite
The Lord said, "How will I give up such association?"
Speaking these words, Mahaprabhu began to cry.
TEXT 52
"putra-soka najanila ye mohara preme hena saba saìga muìi
chadiba hemane"
"How will I give up the association of one who did not
lament for his son out of love for Me?"
Householders become disturbed with lamentation when a
calamity occurs in their family. Yet even the lamentation
arising out of a householder's separation from his most
beloved child could not bewilder Srivasa, because he was
in the association of the Supreme Lord. Therefore the
devotees of the Lord are not considered products of
matter or counted among ordinary people. There is no
possibility for one who is totally intoxicated with love
for Krsna to
have love for objects not related to Krsna. On seeing the
unique example of love exhibited by Srivasa Pandita, the
foremost of Sri Gaurasundara's friends in Navadvipa, the
Lord had no desire to leave his association and go
anywhere else.
TEXT 53
eta ball' mahaprabhu handena nirbhara tyaga-vakya suni'
sabe cintena antara
After speaking in this way, Mahaprabhu cried profusely.
The devotees became thoughtful on hearing Him speak of
renuncia- tion.
TEXT 54
nahi jani hi paramada padaye hakhana anyo'nye cintaye
sahala bhakta-gana
The devotees discussed among themselves, but they could
not understand when such a calamity would occur.
TEXT 55
garihastha chadiya prabhu karibe sannyasa tabe dhvani
hari' kande chadiya nisvasa
They concluded that the Lord sighed deeply and cried
loudly because He would eventually leave household life
and accept
sannyasa.
TEXT 56
sthira hailena yadi thahura dekhiya sathara harite sisu
yayena laiya
When the Lord became somewhat pacified on seeing the
child, He prepared to take the child for performing its
last rites.
TEXT 57
mrta-sisu-prati prabhu balena vacana "srivasera ghara
chadi' yao ki karana?"
The Lord then asked the dead child, "Why are you leaving
Srivasa's house?"
TEXT 58
sisu bale,—"prabhu, yena nirbandha tomara anyatha haraye
sahti achaye hahara?"
The child replied, uO Lord, this is the destiny arranged
by You. Who has the power to change it?"
It is most reasonable to accept the way in which the Lord
con- trols one, otherwise what can one gain by
whimsically displaying one's independent will and
disregarding the fate ordained by the Lord? Besides, no
one has the ability to act against the will of the
Supreme Lord.
TEXT 59
mrta-sisu uttara haraye prabhu-sane parama adbhuta sune
sarva-bhahta-gane
All the devotees were struck with wonder to hear the dead
child reply to the Lord's question.
TEXT 60
sisu bale,—"e dehete yateka divasa nirbandha achila
bhuìjilaìa sei rasa
The child said, "I stayed and enjoyed as long as I was
destined to live in this body.
TEXT 61
nirbandha ghucila, ara rahite na pari ebe calilaìa anya
nirbandhita-puri
"That destined time is now completed, so I cannot remain
longer. Now I am going to another predestined body.
TEXT 65
"I cannot stay longer than I was destined by the will of
the Lord to live as the son of Srivasa. Therefore I will
certainly accept a body that is suitable for the place 1
am destined to go."
Through the child's mouth, Sri Gaurasundara revealed to
the people of the world the philosophy of reincarnation.
The gross and subtle bodies are not eternal. The spirit
soul accepts these gross and subtle bodies as coverings
and when required is later forced to give them up. The
living entity's acceptance of gross and subtle bodies and
his wandering on the gross and subtle platforms result
from the influence of identifying himself as the doer and
the activities he performs. The spirit soul never wanders
on the platforms of karma and jìana. The two abodes of
sense enjoyment and liberation are never suitable
dwelling places for the existence of the spirit soul.
Everyone does not 1 ave the good fortune of attaining the
association of Sri Gaurasundara and His associates,
therefore thirst for sense gratification or liberation
and aversion to the service of the Supreme Lord are found
within human nature.
TEXT 62
e dehera nirbandha gela rahite na pari hena hrpa kara
yena toma' na pasari
"My destined time in this body is finished, so I cannot
stay. Be merciful so that I may not forget You.
TEXT 63
ke kahara bapa, prabhu, he kara nandana sabe apanara
karma karaye bhuìjana
"O Lord, who is anyone's father and who is anyone's son?
Everyone enjoys the fruits of his own karma.
TEXT 64
yata dina bhagya chila sìvasera ghare achilaìa, ebe
calilama anya pure
"As long as I had the good fortune, I lived at the house
of Srivasa. Now I am going to the house of someone else.
saparsade tomara carane namaskara aparadha na laiha,
vidaya amara"
T offer my obeisances at the feet of You and Your
associates. Please do not consider my offenses. I am
leaving now."
TEXT 66
eta bali' niraba hailasisu-haya e-mata hautuha hare srigauraìga-raya
After speaking in this way, the child's body became
silent. Such are the wonderful pastimes of Lord Gauraìga.
TEXT 67
mrta-putra-muhhe suni' apurva hathana ananda-sagare bhase
sarva bhahta-gana
After hearing those extraordinary topics from the mouth
of the dead child, the devotees all floated in an ocean
of bliss.
TEXT 68
putra-soha-duhhha gela sìvasa-gosthira krsna-premanandasukhe haila asthira
Srivasa's family members forgot their lamentation and
distress for their child and became agitated in ecstatic
love for Krsna.
TEXT 69
hrsna-preme srlnivasa gosthira sahite prabhura carana
dhari' lagila handite
In their ecstatic love, Srivasa and his family members
caught hold of the Lord's feet and began to cry.
TEXT 70
"janma janma tumi pita, mata, putra, prabhu tomara carana
yena na pasari kabhu
TEXT 65
"Birth after birth, You are our father, mother, son, and
master. May we never forget Your lotus feet.
TEXT 71
yekhane sekhane prabhu, kene janma nahe tomara carane
yena prema-bhakti rahe"
"O Lord, it does not matter where we take birth, but may
we always have loving devotion for Your lotus feet."
TEXT 72
cari bhai prabhura carane kaku kare caturdige bhakta-gana
kande uccaihsvare
As the four brothers offered humble words at the Lord's
feet, the devotees in the four directions began to cry
loudly.
TEXT 73
krsna-preme caturdige uthila krandana krsna-prema-maya
haila srivasa-bhavana
The sound of crying in ecstatic love for Krsna arose in
the four directions as the entire house of Srivasa became
filled with love of Krsna.
TEXT 74
prabhu bale,—"suna suna srivasa pandita! tumi ta' sakala
jana samsarera rita
The Lord said, "Listen, Srivasa Pandita! You know well
the nature of material existence.
TEXT 75-76 e saba samsara-duhkha tomara ye tomare dekhe
seha kabhu nahi paya ki daya ami, nityananda—dui
nandanacitte tumi vyatha kichu na bhaviha ara" tomara
"The miseries of material existence do not affect you.
Even one who sees you is not affected by such miseries.
Nityananda and I are your two sons, so you should no
longer feel any grief in your heart."
Sri Gaurasundara said to Srivasa Pandita, "The devotees
of the Supreme Lord never have any connection with the
material world." In the vision of ignorant people,
Srivasa Pandita was a householder and a materialist, but
the devotees of the Lord never even mistaken- ly consider
that Srivasa Pandita was such an inauspicious character.
Those who are accustomed to see the devotees of the
Supreme Lord have no bondage to material existence. If
one accepts the Supreme Lord as one's husband, wife, or
son to fill the absence of any such most basic
relationship, then one attains direct association with
that eternal personality. Simply by seeing the Lord's
relationship with all objects a living entity becomes
liberated from the conditioned state.
TEXT 77
sri-mukhera parama karunya-vakya suni' caturdige bhaktagana kare jaya-dhvani
On hearing these most compassionate words from the lotus
mouth of the Lord, the devotees in the four directions
chanted, "Jaya! Jaya!"
TEXT 78
sarva-gana-saha prabhu balaka laiya calilena gaìga-tire
kirtana kariya
The Lord and His associates then performed kirtana as
they took the child to the bank of the Ganges.
TEXT 79
yathocita kriya kari' kaila gaìga-snana 'krsna' bali'
sabe grhe kaìla payana
After performing the appropriate rituals and taking bath
in the Ganges, they returned home while chanting the
names of Krsna.
TEXT 80
prabhu, bhahta-gana sabe gela nija-ghara srivasera gosthi
saba haila vihvala
The Lord and the devotees returned to their respective
homes, and Srivasa's family became overwhelmed.
TEXT 81
e saba nigudha hatha ye hare sravana avasya miliba tare
krsna-prema-dhana
One who hears these confidential topics will certainly
attain the wealth of ecstatic love for Krsna.
TEXT 82
srivasera carane rahuka namaskara 'gauracandra'
'nityananda'—nandana yaìhara
1 offer my obeisances at the feet of Srivasa, whose sons
were Gauracandra and Nityananda. Sri Gaura and Nityananda
accepted Srivasa's service as his sons.
TEXT 83 e saba adbhuta sei navadvipe haya bhaktera
pratita haya, abhahtera naya
These wonderful pastimes took place in Navadvipa. The
devotees accept them, but the nondevotees do not.
TEXT 84
madhya-khande parama apurva saba hatha mrta-sisu tattvajìana kahilena yatha
The topics of the Madhya-khanda are most extraordinary,
for a dead child's narration on spiritual topics is
included among them.
TEXT 85
hena mate navadvipe sri-gaura-sundara viharaye
saìkirtana-sukhe nirantara
In this way Sri Gaurasundara continually enjoyed the
happi- ness of safikirtana in Navadvipa.
TEXT 86
prema-rase prabhura samsara nahi sphure any era hi daya,
visnu pujite na pare
The Lord relished the mellows of ecstatic love and had no
interest in family affairs. What to speak of other
duties, He could not even worship Lord Visnu.
TEXT 87
snana kari' vase prabhu sri-visnu pujite prema-jale
sahala sri-aìga-vastra tite
When He sat down to worship Lord Visnu after taking bath,
His clothing and entire body became soaked with tears of
ecstatic love.
TEXT 88
bahira haiya prabhu se vastra chadiya punah anya vastra
pari' visnu puje giya
He would then go out, change His cloth, and return to
worship Visnu.
TEXT 89
punah premananda-jale tite se vasana punah bahirai aìga
kare praksalana
Then His cloth would again become soaked with tears of
love, and He would again go out and clean Himself.
TEXT 90
ei-mata vastra-parivarta kare matra preme visnu pujite na
pare tila matra
In this way He would simply continue to change His
clothes, and becauses of ecstatic love He was unable to
offer any worship to Visnu.
TEXT 91
sese gadadhara-prati balilena vakya tumi visnu puja',
mora nahika se bhagya
Eventually He told Gadadhara, "You worship Visnu. I am
not fortunate enough.
Whenever Sri Gaurasundara tried to worship Lord Visnu
accord- ing to the paìcaratrika process, He failed every
time to show proficiency in the process of arcana because
He was intoxicated by ecstatic love. Being repeatedly
unsuccessful in worshiping the Deity, He eventually
entrusted the responsibility of worshiping the Deity of
Krsna to Sri Gadadhara Pandita. He said, "I am
unfortunate. I am unable to worship with proper
etiquette."
After Sri
Gopinatha
Gadadhara
forest of
Gaurasundara awarded the service of Sri
to Sri Gadadhara Pandita in this pastime, Sri
continued to worship Sri Gopinatha in the
Tota-gopinatha in Sri Purusottama-ksetra and
accepted disciples according to regulative principles. As
a result of worshiping the Deity of the Lord for hundreds
of lifetimes, a living entity develops love for chanting
the holy names of the Lord. But one should not consider
Sri Gadadhara as such an ordinary living entity forced to
accept the fruits of his karma, rather one should accept
him as most dear to Mahaprabhu. The instruction for
chanting the holy names of the Lord, which is the
ultimate fruit of Deity worship, is given in Sri
Gaurasundara's Siksastaka.
TEXT 92
ei mata vaikuntha-nayaka bhakti-rase viharaye navadvipe
ratriye divase
In this way the Lord of Vaikuntha was absorbed in the
mellows of devotional service as He day and night enjoyed
pastimes in Navadvipa.
TEXT 93
iri-hrsna-caitanya-nityananda-caìda jana vrndaxana-dasa
tachu pada-yuge gana
Accepting Sri Krsna Caitanya and Nityananda Prabhu as my
life and soul, I, Vrndavana dasa, sing the glories of
Their lotus feet.
Tims ends the English translation of the Gaudiya-bhasya
commen- tary on Sri Caitanya-bhagavata, Madhya-khanda,
Chapter Twenty-five, entitled, "The Discourse on
Spiritual Knowledge by Srivasa's Dead Son"
Permanent solution for all our problems
Post Author: Ishana Thakura dasa Date: 2008-03-04 12:16:22
Nityananda Gauranga Hare Krsna
Permanent solution for all our problems
Constant change of identity is nature of this material world. Within this everending cycle of birth
and death, jiva – soul, sometimes takes birth in a high positions and sometimes in low positions,
sometimes in male, sometimes in female body, sometimes like human, sometimes like bird or
insect. But we are not predestined for such endless changing and suffering.
Supreme Lord Gauranga Krsna is described to be full of transcendental qualities of eternity,
knowledge and bliss:
isvara parama krsna
sac-cid ananda vigraha
anadir adir govinda
sarva karana karanam
“Krsna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual
body. He is the origin of all. He has no other origin and He is the prime cause of all causes.”
Brahma-samhita 5.1.
In this verse Lord Brahma described that Supreme Lord Sri Gauranga Krsna is full of
transcendental qualities of sac – eternal existence, cid - absolute knowledge and ananda absolute bliss.
Actually, we all are in constant search for ultimate eternal existence, absolute knowledge and
absolute bliss because that is our inherent nature. We are eternal part and parcels of God, and
therefore our original position is also full of happiness, but because we forgot our connection
with Supreme Source – Krsna, we are suffering in opposite – in this world of endless
impermanent existence, full of ignorance and unlimited suffering.
Every intelligent person will understand that this material world is not place for us, nor it is
possible to make any permanent arrangement within this realm. When such person realize
agonizing and unhappy nature of material world, he or she develops desire to find permanent
solution and to become eternally happy and that leads toward bhakti – eternal nature of the soul.
If we carefully analyze nature of this world, we will immediately search for different alternative
and ask – how may I leave this top-security prison and become eternally happy and joyful? How
may I reconnect myself with Supreme Lord? Is it possible?
Off course it is possible! Supreme Lord Gauranga Krsna advices us to chant His Holy
Names:namnam akari bahuda nija sarva saktis, and on that way personally associate with Him.
This chanting of Nityananda, Gauranga and Hare Krsna Maha Mantra is recommended process
of revealing our true identity of eternity, bliss and knowledge. It is highest, easiest and safest
way headed for eternal realm of pure devotion where we truly belong. Therefore, every sincere
and intelligent person will accept this process and very soon attain original position of eternal
knowledge, bliss and happiness.
Nityananda Gauranga Hare Krsna
Transmigration or reincarnation which is it to be
Post Author: lowerthanarat Date: 2008-06-25 02:57:26
Transmigration or reincarnation which is it to be
The soul transmigrates through eight million four hundred thousand species of life. In the Visnu
Purana it says:
jalaja nava-laksni, sthavara laksa-vimsati krmayo Rudra snkhyakah, paksinan dasa-klaksanam
trimsal-laksani pasavah, catur-laksani manusah
There are 900,000 aquatic species, 2000,000 species of plants, 1100,000 species of insects and
worms, 1000,000 species of birds, 3000,000 species of animals, and 400,000 species of human
bengs ,some with different colour skin, hair, eyes, and different levels of consciousness.
Surely reincarnate means come back in the species.
reincarnated b: rebirth in new bodies or forms of life; especially : a rebirth of a soul in a new
human body
Reincarnation is an anglicized word of Latin derivation, meaning "reinfleshment," the coming
again into a human body of an excarnate soul. The repetitive reimbodiment of the reincarnating
Human Ego in vehicles of human flesh -- this being a special case of the general doctrine of
Reimbodiement. This general doctrine of Reimbodiement applies not solely to man, but to all
centers of consciousness whatsoever, or to all monads whatsoever; wheresoever they may be on
the evolutionary ladder of life, and whatsoever may be their particular developmental grade
thereon.
The meaning of this general doctrine is very simple indeed. It is as follows: every lifeconsciousness-center, in other words, every monad or Monadic Essence, reincorporates itself
repeatedly in various vehicles or "bodies," to use the popular word. These bodies may be
spiritual, or they may be physical, or they may be of a nature intermediate between the these two,
i.e., ethereal. This rule of Nature, which applies to all monads without exception, takes place in
all the different planes, and in all its different worlds.
There are eight words used in the theosophical philosophy in connection with Reimbodiement,
which are not all synonymous, although some of these eight words have almost the same specific
meaning. They are: Pre-existence, Rebirth, Reimbodiment, Palingenesis, Metensomatosis,
Transmigration, Reincarnation. Of these eight words, four only may be said to contain the four
different basic ideas of the general doctrine of Reimbodiement, and these four are Pre-existence,
Reimbodiement, Metempsychosis, and Transmigration.
In no case is the word Reincarnation identical with any of the other seven words, though of
course it has grounds of strong similarity with them all, as for instance with Pre-existence,
because obviously the entity pre-exists before it reincarnates; and on the same grounds it is
similar to Rebirth, Reimbodiement, and Metensomatosis
The meaning of the word Reincarnation differs specifically from Rebirth in this, that the latter
word simply means rebirth in human bodies of flesh on this Earth; while the former term also
contains the implication, tacit if not expressed, of possible incarnations in flesh by entities which
have finished their earthly pilgrimages or evolution, but who can and sometimes do return to this
Earth in order to incarnate for the purpose of aiding their less evolved brothers.
And transmigration means to move up and down the species both humans and animals.
Metempsychosis
(Greek meta empsychos, Latin metempsychosis: French metempsychose: German
seelenwanderung).
Metempsychosis, in other words the doctrine of the transmigration of souls, teaches that the same
soul inhabits in succession the bodies of different beings, both men and animals. It was a tenet
common to many systems of philosophic thought and religious belief widely separated from each
other both geographically and historically. Although in modern times it is associated among
civilized races almost exclusively with the countries of Asia and particularly with India, there is
evidence that at one period or another it has flourished in almost every part of the world; and it
still prevails in variousforms among savage nations scattered over the globe. This universality
seems to mark it as one of those spontaneous or instinctive beliefs by which man's nature
responds to the deep and urgent problems of existence; whilst the numerous and richly varied
forms which it assumes in different systems, and the many-coloured mythology in which it has
clothed itself, show it to be capable of powerfully appealing to the imagination, and of adapting
itself with great versatility to widely different types of mind. The explanation of this success
seems to lie partly in its being an expression of the fundamental belief in immortality, partly in
its comprehensiveness, binding together, as for the most part it seems to do, all individual
existences in one single, unbroken scheme; partly also in the unrestrained liberty which it leaves
to the mythologizing fancy.
History
Egypt
Herodotus tells us in a well-known passage that "the Egyptians were the first to assert the
immortality of the soul, and that it passes on the death of the body into another animal; and that
when it has gone the round of all forms of life on land, in water, and in air, then it once more
enters a human body born for it; and this cycle of the soul takes place in three thousand years"
(ii. 123). That the doctrine first originated with the Egyptians is unlikely. It almost certainly
passed from Egypt into Greece, but the same belief had sprung up independently in many nations
from a very early date. The accounts of Egyptian metempsychosis vary considerably: indeed
such a doctrine was bound to undergo modifications according to changes in the national
religion. In the "Book of the Dead", it is connected with the notion of a judgment after death,
transmigration into infra-human forms being a punishment for sin. Certain animals were
recognized by the Egyptians as the abode of specially wicked persons and were on this account,
according to Plutarch, preferred for sacrificial purposes. In Herodotus' account given above, this
ethical note is absent, and transmigration is a purely natural and necessary cosmic process.
Plato's version mediates between these two views. He represents the Egyptians as teaching that
ordinary mortals will, after a cycle of ten thousand years, return to the human form, but that an
adept in philosophy may hope to accomplish the process in three thousand years. There was also
a pantheistic form of Egyptian metempsychosis, the individual being regarded as an emanation
from a single universal principle to which it was destined to return after having completed its
"cycle of necessity". There are traces of this doctrine of a cosmic cycle in the Fourth Eclogue of
Virgil. It has been thought that the custom of embalming the dead was connected with this form
of the doctrine, the object being to preserve the body intact for the return of the soul. It is
probable, indeed, that the belief in such a return helped to confirm the practice, but it can hardly
have provided the sole motive, since we find that other animals were also frequently embalmed.
Greece
Greece, as already stated, probably borrowed the theory of transmigration from Egypt.
According to tradition, it had been taught by Musaeus and Orpheus, and it was an element of the
Orphic and other mystic doctrines. Pindar represents it in this relation (cf. 2nd Ol. Ode). The
introduction of metempsychosis as a philosophical doctrine is due to Pythagoras, who, we are
told, gave himself out as identical with the Trojan hero Euphorbos, and added copious details of
his subsequent soul-wanderings. Vegetarianism and a general regard for animals was the
practical Pythagorean deduction from the doctrine. Plato's metempsychosis was learnt from the
Pythagoreans. He gave the doctrine a philosophic standing such as it never before possessed; for
Plato exhibits the most elaborate attempt in the history of philosophy to find in the facts of actual
experience justification for the theory of the pre-existence of the soul. In particular, sundry
arguments adopted later on to prove immortality were employed by him to establish preexistence. Such were the proofs from universal cognitions and the natural attraction of the soul
towards the One, the Permanent, and the Beautiful. Plato ascribes to these arguments a
retrospective as well as a prospective force. He seeks to show that learning is but a form of
reminiscence, and love but the desire for reunion with a once-possessed good. Man is a fallen
spirit, "full of forgetfulness". His sole hope is, by means of education and philosophy, to recover
his memory of himself and of truth, and thus free himself from the chains of irrationality that
bind him. Thus only can he hasten his return to his "true fatherland" and his perfect assimilation
to the Divine. Neglect of this will lead to further and perhaps permanent degradation in the world
beyond. The wise man will have an advantageous transmigration because he has practised
prudence, and the choice of his next life will be put into his own hands. The vicious, ignorant,
and passion-blinded man will, for the contrary reason, find himself bound to a wretched
existence in some lower form. Plato's scheme of metempsychosis is conspicuous for the scope it
allows to human freedom. The transmigration of the individual soul is no mere episode of a
universal world-movement, predestined and unchangeable. Its course is really influenced by
character, and character in turn is determined by conduct. A main object of his theory was to
guarantee personal continuity of the soul's life, the point in which most other systems of
transmigration fail. Besides Plato and Pythagoras, the chief professors of this doctrine among the
Greeks were Empedocles, Timaeus of Locri, and the Neoplatonists, none of whom call for
detailed notice. Apollonius of Tyana also taught it.
India
The doctrine of transmigration is not found in the oldest of the sacred books of India, viz., the
Rig-Veda; but in the later works it appears as an uncontested dogma, and as such it has been
received by the two great religions of India.
(1) Brahmanism
In Brahmanism, we find the doctrine of world-cycles, of annihilations and restorations destined
to recur at enormous intervals of time; and of this general movement the fortunes of the soul are
but an incident. At the same time, transmigrations are determined by moral worth. Every act has
its award in some future life. By irreversible law, evil deeds beget unhappiness, sooner or later;
these, indeed, are nothing else but the slowly-ripened fruit of conduct, which every man must
eat. Thus they explain the anomalies of experience presented in the misfortunes of the good and
the prosperity of the wicked: each is "eating the fruit of his past actions", actions done perhaps in
some far-remote existence. Such a belief may tend to patience and resignation in present
suffering, but it has a distinctly unpleasant effect upon the Brahmanical out-look on the future. A
pious Brahman cannot assure himself of happiness
bhaktatommy's blog
Post Author: bhaktatommy Date: 2008-12-17 03:27:38
"The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the
man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure,
feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is
always indifferent to materialistic happiness and distress. He goes on with his self-realization activities
undisturbed by material reactions."
(His Divine Grace A.C. Bhaktivedanta Swami Prabhupada - Bhagavad-gita As It Is 2.69, Purport)
Post Author: Nava Date: 2008-12-17 07:23:38
thanks tommy
Post Author: bhaktatommy Date: 2008-12-18 02:09:15
Firm, ceaseless, and unshakable love of God which surpasses every other form of affection or
attachment, and which is based on and inspired by a full knowledge of His transcendent majesty, is
called bhakti; by that alone does one attain liberation-by no other means.
(Sripada Madhvacarya)
Post Author: bhaktatommy Date: 2008-12-18 02:11:01
For the soul there is neither birth nor death at any time. He has not come into being, does not come into
being, and will not come into being. He is unborn, eternal, ever-existing, and primeval. He is not slain
when the body is slain.
(Lord Sri Krsna - Bhagavad-gita 2.20)
Post Author: bhaktatommy Date: 2008-12-27 02:23:54
“Another effective method for ridding oneself of apathy towards the Holy Name is to sit in a closed
room alone and meditate on the Name as did the previous sages. Or one can cover the head and face
with a cloth and concentrate on the sound of the Holy Name. This will immediately fix the mind firmly
on the Holy Name; slowly, one develops attraction for the Name, and the offense of apathetic
inattention will vanish."
(Bhaktivinoda Thakura Harinama-cintamani Ch.12)
Post Author: bhaktatommy Date: 2008-12-28 23:25:01
"If one only chants, with some slight faith, the holy names of lord Caitanya and Nityananda, very quickly
he is cleansed of all offenses."
(Srila Krsnadasa Kaviraja Gosvami - CC, adi 8.31)
Post Author: bhaktatommy Date: 2008-12-30 23:21:56
"And to become acarya is not very difficult. First of all, to become very faithful servant of your acarya,
follow strictly what he says. Try to please him and spread Krsna consciousness. That's all. It is not at all
difficult. Try to follow the instruction of your Guru Maharaja and spread Krsna consciousness. That is the
order of Lord Caitanya. "By following My order, you become guru." And if we strictly follow the acarya
system and try our best to spread the instruction of Krsna... Simply repeat what is said by Krsna, then
you become acarya. But you should understand the meaning also; otherwise how you can explain? So,
we want to spread Krsna consciousness. Simply prepare yourself how to repeat Krsna's instructions very
nicely, without any malinterpretation. Then, in future... Suppose you have got now ten thousand. We
shall expand to hundred thousand. That is required. Then hundred thousand to million, and million to
ten million. So there will be no scarcity of acarya, and people will understand Krsna consciousness very
easily. So make that organization. Don't be falsely puffed up. Follow the acarya's instruction and try to
make yourself perfect, mature. Then it will be very easy to fight out maya. Yes. Acaryas, they declare
war against maya's activities. "
Srila Prabhupada CC. Lecture Mayapur April 6, 1975
"Spiritual master is not a new invention. It is simply following the orders of the spiritual master. So all
my students present here who are feeling so much obliged... I am also obliged to them because they are
helping me in this missionary work. At the same time, I shall request them all to become spiritual
master. Every one of you should be spiritual master next. And what is their duty? Whatever you are
hearing from me, whatever you are learning from me, you have to distribute the same in toto without
any addition or alteration. Then all of you become the spiritual master. That is the science of becoming
spiritual master. To become a spiritual master is not very wonderful thing. Simply one has to become
sincere soul. That's all."
Srila Prabhupada Lecture London August 17, 1968
"You'll have to become spiritual master. You, all my disciples, everyone should become spiritual master.
It is not difficult. It is difficult when you manufacture something. But if you simply present whatever you
have heard from your spiritual master, it is very easy. If you want to become overintelligent, to present
something, to interpret something, whatever over you have heard from spiritual master you can make
some further addition, alteration, then you'll spoil whole thing. Then you'll spoil whole thing. Don't
make addition or alteration. Simply present as it is. Therefore, we have begun Bhagavad-gita As It Is.
Don't try to become over spiritual master. Then you'll spoil. Remain always a servant of your spiritual
master and present the thing as you have heard. You'll be spiritual master. This is secret. You should
know it. Don't try to become overintelligent. That will spoil."
Srila Prabhupada Lecture London August 22, 1973
"So I hope that all of you, men, women, boys and girls, become spiritual master, and follow this
principle. Spiritual master, simply, sincerely, follow the principles and speak to the general public. Then
Krsna immediately becomes your favorite. Krsna does not become your favorite; you become Krsna's
favorite. Krsna says in the Bhagavad-gita, na ca tasmad manusyesu kascin me priya-krttamah: "One who
is doing this humble service of preaching work, Krsna consciousness, nobody is dearer than him to Me."
So if you want to become recognized by Krsna very quickly, you take up this process of becoming
spiritual master, present the Bhagavad-gita as it is. Your life is perfect."
Srila Prabhupada Lecture London August 22, 1973
Post Author: bhaktatommy Date: 2008-12-31 12:48:14
"People say that "Swamiji, you have done miracles." But what miracles I have done? I am simply
repeating Krsna's words. That's all. So everyone can do that. Everyone can take this matter very
seriously. His life will be successful. He will make others successful. It is so nice thing."
Srila Prabhupada SB. Lecture Delhi November 8, 1973
Post Author: Venkat Date: 2009-01-02 13:52:00
Nityaananda Gauraanga Hare Krishna!
Dear Tommy,
This blog is really inspiring. Thank you so much!
Dasadaaso'smi,
Venkat
Post Author: bhaktatommy Date: 2009-01-27 10:05:03
Nityaananda! Gauraanga! Hare Krishna!
Please accept my humble obeisances.
Dear Vaisnavas,
The following was compiled by acbspn.com:
Apart from Gaudiya Vaishnava Scriptures, other 24 Vedic Scriptures are quoted here to establish the
Absolute Truth of the documented history of the Supreme Lord Sri Chaitanya's pre-predicted advent.
Conclusive evidence of
Sri Chaitanya Mahaprabhu’s predicted appearance
in the Vedas - Part I
Prediction of Lord Gauranga's advent in the form of a brahmana.
** In the Adi-Puran and in the Narada Puran, the Supreme Person says:
aham eva dvija-srestho
nityam pracchanna-vigrahah
bhagavad-bhakta-rupena
lokam raksami sarvada
I shall advent in the form of a Brahmana devotee [aham eva dvija-srestho] and I shall hide my factual
identity [prachanna vigrahah]. I shall deliver all the worlds [lokam raksami sarvada].
Prediction of His advent as a sannyasi.
** In the Upa-Puranas, the Supreme Personality of Godhead, Lord Sri Krishna speaks to Srila Vyasadeva:
aham eva kvacid brahman
sannyasa asramam asritah
hari bhaktim grahayami
kalau papa-hatan naran
O Brahmana, I occasionally take the Sannyas Asram [sannyasa asrama asritah] in an attempt to bring the
fallen people of Kali Yuga to take up the path of Bhakti or devotional service to Lord Krishna [hari
bhaktim grahayami].
Prediction of His actual time of incarnation.
** In the Kurma-Purana, it is stated:
kalina dahyamanam
uddhararaya tanu-bhrtam
janma prathama sandhyayam
bhavisyati dvijalaye
The Supreme Person will appear in the first part of the age of Kali [janma prathama sandhyayam]. He
will appear in the home of a Brahmana [bhavisyati dvijalaye], to save the embodied conditioned souls
[uddharaya tanu-bhrtam] burning in the troubles of Kali-Yuga.
Description of the purpose of Sri Chaitanya's incarnation.
** In the Garuda-Purana, the Supreme Person says:
kalina dakyamananam
paritranaya tanu-bhrtam
janma prathama sandhyayam
karisyami dvijatisu
In the first part [prathama sandhya] of the age of Kali, I will come among the brahmanas [karisyami
dvijatisu] to save the fallen souls, [paritranaya tanu-bhrtam] who are being burned by the troubles of
the age of Kali [kalina dahyamananam].
Prediction of the name of His mother and the actual name of His future birthplace.
** In the Garuda-Purana, the Supreme Lord says:
aham purno bhavisyami
yuga-sandhyau visesatah
mayapure navadvipe
bhavisyami sachi sutah
I will take birth as the son of Sachi [bhavisyami sachi sutah], in Navadvip-Mayapur [mayapure
navadvipe]. I will come in my complete spiritual form in the first part of Kali-Yuga.
Prediction of the name of His future first wife and His future assumption of the sannyasa order.
** In the same Garuda-Purana, it is Also stated:
kaleh prathama sandhyayam
lakshmi- kanto bhavisyati
daru-brahma-samipa-sthah
sannyasi gaura-vigrahah
In the first part of Kali-Yuga, the Supreme Personality of Godhead will come in a gold-like form. First He
will become the husband of Lakshmi [Srimati Lakshmi Devi, Lord Chaitanya's first wife]. Then He will
become a sannyasi, near Lord Jagannatha who will appear in a divine wooden form.
Prediction of the bodily color of Sri Chaitanya and the nature of His future activities.
** In the Nrsimha-Purana, it is said:
satye daitya-kuladhi-nasa-samaye
simhordhva-martyakrtis
tretayam das-kandharam
paribhavan rameti namakrtih
gopalan paripalayan vraja-pure
bharam haran dvapare
gaurangah priya-kirtanah
kali-yuge chaitanya-nama prabhuh
"The Supreme Personality of Godhead who in the Satya-Yuga appeared as a half-man, half-lion to cure a
terrible disease that had ravaged the daityas, and who in the Treta-Yuga appeared as a person named
Rama [Lord Ramachandra], the person who defeated the ten-headed Demon Ravana, and who in the
Dvapara-Yuga removed the earth's burden, and protected the Gopa [cowherd men] people of Vrajapura, will appear again in the Kali-Yuga. His form will be golden, He will delight in chanting the Lord's
holy names, and His name will be Chaitanya."
Prediction of the future advent of Sri Chaitanya by His direct name.
** In the Padma-Purana, it is said:
yatrayogesvarah saksad
yogi-cintyo janardanah
chaitanya vapur aste vai
sandranandatmakah
The Supreme Personality, Janardana, who is the object of the yogis' meditation [yogi-chintyojanardanah], who saves the devotees from various sufferings, and who is the master of all yogic
practices [yogesvarah], who is always full of divine transcendental ecstasy and bliss [sandra-anandaatmakah], will advent in His own divine form of Sri Chaitanya [Chaitanya-vapah].
Description of the time and place Sri Chaitanya's future advent.
** In the Padma-Purana, the Supreme Personality of Godhead Himself states:
kaleh prathama-sandhyayam
gaurangotham mahi-tale
bhagirathi-tate ramye
bhavisyami sachi-sutah
I shall appear on this earth [mahi-tale] in the first part of Kali-Yuga [kaleh prathama sandhyayam] in a
beautiful place on the bank of the Bhagirathi [bhagirathi-tate ramye]. I shall have a golden form
[gaurangah], and I shall take birth as the son of Sachi [bhavisyami sachi-sutah].
Prediction of the purpose of Sri Chaitanya's advents.
** In the Narada-Purana, the Supreme Personality of Godhead says:
aham eva kalau vipra
nityam prachanna-vigrahah
bhavavad-bhakta-rupena
lokan raksami sarvada
O Vipra, in the age of Kali, I will come disguised [nityam prachanna vigraha] as a devotee [bhagavadbhakta-rupena] and I will save all the worlds [lokan raksami sarvada].
Prediction of His mother's name and the nature of His specific preaching method [sankirtana].
** The Supreme Personality of Godhead states in the Narada-Purana:
divija bhuvi jayadhvam
jayadhvam bhakta rupinah
kalau sankirtana arambhe
bhavisyami sachi-sutah
O Divija (demigods), please come and advent as devotees on this earth [bhuvi jayadhvam jayadhvam] in
the age of Kali-Yuga. I will incarnate as the son of Sachi [bhavisyami sachi-sutah] to inaugurate the
congregational chanting of the name of Krishna [kalau sankirtana arambhe].
Prediction of the revelation of Sri Chaitanya's form.
** In the Brahma-Purana, the Supreme Personality of Godhead says:
kaleh prathama sandhyayam
gaurangotham mahi-tale
bhagirathi-tate bhumni
bhavisyami sachi-sutah
I will reveal my eternal golden form [gaurangotham mahi-tale] in the first part of Kali- Yuga [kaleh
prathama sandhyayam]. I will advent on the earth on the bank of the Bhagirathi [bhagirathi-tate
bhumni] as son of Mother Sachi [bhavisyami sachi-sutah].
Prediction of the future sannyasi role and ecstasy of Sri Chaitanya.
** In the Bhavisya-Purana, the Supreme Lord says:
anandasru-kala-roma
harsa-purnam tapo-dhana
sarve mama eva draksyanti
kalau sannyasa-rupinam
O austere sage, you should know that in the age of Kali, everyone will see my transcendental form as a
sannyasi [kalau sannyasa rupinam]. I will be exhibiting symptoms of ecstasy like shedding tears of bliss
and hairs standing in ecstasy [anandasru-kala-roma-harsa-purnam].
Prediction of the color of Sri Chaitanya and the nature of His future associates.
** In the Agni-Purana, it is said:
prasantatma lamba-kanthas gaurangas ca suravrtah
The Supreme Personality of Godhead will come in a golden form [gaura-anga], full of peace
[prasantatma], and a beautiful long neck [lamba-kanthah]. He will be surrounded by many saintly
devotees [sura-avrtah].
Note: This is an indirect prediction of the future advent of the members of the Pancha-Tattva.
Prediction of the characteristics of Sri Chaitanya.
** In the Matsya-Purana, the Supreme Personality of Godhead says:
mundo gaurah su-dirghangas
tri-srotas-tira-sambhavah
dayaluh kirtana-grahi
bhavisyami kalau-yuge
In the age of Kali, I shall advent [bhavisyami kalau yuge] where the three rivers meet [tri-srotas-tirasambhavah]. I shall have a shaven head [mundah]. I shall have a golden complexion [gaurah]. I will be
very kind and always chant the holy name of Krishna [dayaloh kirtana-grahi].
Prediction of the name of the river where Sri Chaitanya will take his birth and other characteristics.
** In the Vayu-Purana, the Supreme Personality of Godhead states:
suddho gaurah-su-dirghango
ganga-tira-samudbhavah
dayaluh-kirtana-grahi
bhavisyami kalau yuge
In the age of Kali-Yuga, I shall come [bhavisyami kalau yuge] in a place on the bank of the Ganges
[ganga-tira-samudbhavah]. I will be very pure [suddhah], have a golden complexion [gaurah], and be
very tall [su-dirghangah] and chant the holy names of Krishna. [Vyau Puran next quote]
Prediction that the Supreme Lord will leave Goloka and corne in a golden form.
** In the Markandeya-Purana, the Supreme of Godhead declares:
golokam ca parityajya
lokanam trana-karanat
kalau gauranga-rupena
lila-lavanya-vigrahah
"In the Kali-Yuga, I will leave Goloka and, to save the people of the world, I will become the handsome
and playful Lord Gauranga."
Prediction of one of the purpose of Sri Chaitanya's appearance.
** In the Varaha-Purana, the Supreme Personality of Godhead declares:
aham eva dvija-srestho
lila-pracurya-vigrahah
bhagavad-bhakta-rupena
lokan raksami sarvada
I shall come as the best of the brahmanas [aham eva dvija-srestha]. I will exhibit many pastimes [lilapracurya-vigrahah] in the form of a devotee [bhagavad-bhakta-rupena]. I shall deliver the people of the
world [lokan raksami sarvada].
Prediction of the name of the mother of Sri Chaitanya and His future role as the deliverer of the
darkness of Kali-Yuga.
** In the Vamana-Purana, the Supreme Personality of Godhead declares:
kali-ghora-tamas-channat
sarvan acara varjitan
sachigarbhe ca sambhuya
tarayisyami narada
O Narada Muni, I will take birth in the womb of Sachi [sachi-garbhe ca sambhuya]. I shall save the
people, who will give up all proper good conduct [sarvan acara varyitan], from the terrible darkness of
the age of Kali-Yuga [kali-ghora-tamas-channan].
Prediction of the future advent of Sri Chaitanya, His birth time, His mother, His birth city, His name and
His mission.
** In the Vayu-Purana, the Supreme Personality of Godhead says:
paurnamasyam phalgunasya
phalguni-rksa-yogatah
bhavisye gaura-rupena
sachi-garbhe purandarat -> svarnadi-tiram asthaya
navadvipe janasraye
tatra dvija-kulam prapto
bhavisyami janalaye
bhakti-yoga-pradanaya
lokasyanugrahaya ca
sannyas-rupam asthaya
krishna-chaitanya-nama-dhrk -> tena lokasya nistaras
tat kurudhvam mamajnaya
dharitri bhavita cabhir
mayaiva dvija-dehina
I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full moon. I shall
incarnate in a golden complexion in the womb of Sachi and Purandara Misra. I will be born in the city of
Navadvipa,on the Ganges's shore, in a Brahmana's family. I shall take the renounced order of life
[sannyasa] and show kindness to the people in general and engage them in Bhakti. I will be known as Sri
Krishna Chaitanya. All of you should follow My order and deliver the people of the world. I shall appear
as a Brahmana. I shall make this earth fearless. [Vayu Puran previous quote]
Prediction of Sri Chaitanya's birth city, the name of the river close to His birth site, the name of His
mother, His close associates and their divine roles in His lila, His divine reason for incarnating as well as
different names by which Sri Chaitanya will be known.
** In the Ananta-Samhita, it is said:
svarnadi-tiram asritya
navadvipe dvijalaye
sampradatum bhakti-yogam
lokasyanugrahaya ca
sa eva bhagavan krmo
radhika-prana-vallabhah
srsty-adau sa jagannatho
gaura asin mahesvari
avatirno bhavisyami
kalau-nija-ganaih saha
sachi-garbhe navadvipe
svardhuni-parivarite
aprakasyam idam guhyam
na prakasyam bahir mukhe
bhaktavataram bhaktakhyam
bhaktam bhakti-pradam svayam
man-maya-mohitah kecin
na jnasyanto bahir-mokhah
jnasyanti mad-bhakti-yuktah
sadhavo-nyasinotmalah
krmavatara-kale-yah
striyo ye purusah priyah
kalau te'vatarisyanti
sridama-subaladayah
catuh-sasti-mahantas te
gopa dvadas balakah
Caitanyera Simhera...
dharma-samsthapanarthay
a viharisyami tair aham
kale nastam bhakti-patham
sthapayisyamy aham punah
gacchantu bhuvi te putrah
jayantam bhakta-rupinah
dharma-samsthapanam kale
kurvantu te mamajnaya
krishnas chaitanya-gaurango
gaurachandrah sachi-sutah
prabhur gauro gaura-harir
namani-bhakti-dani me
"To show mercy to the people and give them devotional service, the Supreme Personality of Godhead
will appear in a Brahmana's home in Navadvip by the Ganges' shore. The Supreme Person, Sri Krishna
Himself, who is the life of Srimati Radharani, and is the Lord of the universe in creation, rnaintenance,
and annihilation, appears as Gaura, O Mahesvari.
In Kali-Yuga, I will descend to the earth with My associates. In Navadvip, which is surrounded by the
Ganges, I will take birth in Sachi-devi's womb.
They who are bewildered by My illusory potency will not understand the great secret of the appearance
in this world of Me in My personal form,
1. in My form as the incarnation of devotion,
2. in My form as the incarnation of a devotee,
3. in My form bearing the name of a devotee,
4. in My form as a devotee, and
5. in My form as the giver of devotional service.
This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged
in My devotional service, will be able to understand Me in these five forms.
My dear male and female associates, headed by Sridama and Subala, who came to this world at the time
of My advent as Lord Krishna, will come again during the Kali-Yuga.
The Gopas will become the sixtyfour mahantas and the twelve gopalas. To establish the truth of religion,
I will enjoy many pastimes with them.
In this way I will again reveal the path of devotional service, which has been destroyed in the course of
time. My sons should also descend to the earth, assume the forms of devotees, and, by My order, also
work to re-establish the principles of true religion.
At this time My names will be: Krishna Chaitanya, Gauranga, Gaurachandra, Sachisuta, Mahaprabhu,
Gaura and Gaurahari. Chanting these names will bring devotion to Me."
What other major vedic literatures also describe characteristics of the advent of Sri Chaitanya?
** The Great Epic Mahabharata (Dana-Dharma, Visnu-Sahasra-Nama Stotra) points out the divine
characteristics of Sriman Mahaprabhu's appearance.
suvarna varna hemango
varangas candanangadi
sannyasa krt-chamah santo
nistha shanti parayanah
In His early activities Lord Chaitanya comes as a householder. He has a golden complexion [suvarna
varnah]. His limbs are very beautiful [vara-anga] and are smeared with sandalwood pulp [candanaangadi]. He has the appearance of molten gold [hema-anga].
The Supreme Lord Chaitanya accepts the renounced order of life [sannyasa-krt]. He is fully sensecontrolled or equipoised [sama], and is completely peaceful [santa]. He is completely fixed in the
chanting of the holy name of Lord Krishna, [nistha]. He is the highest abode of devotion and
transcendental peace. He silences the mayavadi impersonalists [nistha santi parayanah].
The sanskrit words suvarna-varna indicate one who has gold-like complexion. The Vedic text to support
this point is:
yada pasya pasyate rukma-varnam
kartaram isam purusam brahma-yonim
The words rukma-varnam kartaram isam refer to the Supreme Person [Sri Chaitanya] who has a
complexion like molten gold.
** Quotations of Lord Chaitanya's bodily features according to some of the great devotees present at
the time:
Srila Sarvabhauma Bhattacharya, one of the foremost disciples of Sri Chaitanya Mahaprabhu in
Jagannath Puri, composed an entire series of prayers describing in detail the various features of Sri
Chaitanya Mahaprabhu, called Sri Gauranga-Prati-Anga-Varnanakhya-Stava-Rajah, or the King of
Prayers, proclaiming the glory of each limb of Sri Gauranga. Let us carefully present a few of these divine
gems.
** Lord Chaitanya's bodily luster.
Srila Sarvabhauma Bhattacharya has described the complexion of Sri Chaitanya Mahaprabhu's body.
tapta hema dyutim vande
kali-krishnam jagad-gurum
caru-dirgha-tanum srimac
chaci-hrdaya-nandanam
I worship Lord Krishna, the spiritual master of the universe, who appears in the age of Kali with a luster
like molten gold. His body is beautiful and tall. He is like molten gold, and He is the delight and the son
of Sachidevi.
Srila Prabodhananda Sarasvati Thakura also describes Sri Chaitanya Mahaprabhu's golden complexion.
ananda lilamaya vigrahaya
hemabha-divya-cchavi-sundaraya
"O Lord Chaitanyachandra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is as
splendid as gold..."
Srila Krishna das Kaviraj Goswami similarly describes Lord Chaitanya:
tapta hema sama kanti prakanda sarira
"...the luster of His expansive body resembles molten gold..."
Prabodhananda Sarasvati also further describes Sri Chaitanya's golden complexion.
svayam devo yatra-kanaka-gaurah karunaya
"His complexion is as fair as molten gold."
** Sri Chaitanya's beautiful hair.
lasan-mukha-lata-naddha
charu-kuncita-kuntalam
"His lovely curling locks are interwoven with creepers of glistening pearls..."
** Sri Chaitanya's shoulders and chest.
Prabhodananda Sarasvati Thakura describes the shoulders of Mahaprabhu.
simha skandham...
"May Lord Chaitanya, whose shoulders are like a lion..."
Srila Krishna das Kaviraj Goswami also points out the nature of Sri Chaitanya's shoulders and voice.
simha griva simha-virya simhera hunkar
"He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion."
** Sri Chaitanya's arms.
ajanulambita-bhuja
His arms reach all the way to his knees.
ajanulambita bhumau kanaka vadatau
Their arms (of Lord Chaitanya and Lord Nityananda) reach all the way to their knees.
kankanangada-vidyoti-janu-lambi-bhaja-dvayam
"....His two arms, glittering with bracelets and bangles, extend down to His knees."
** Sri Chaitanya's face
prema-pravaha-madhura
raktotpala-vilocanam
h la-prasuna-susnigdha
nutanayata-nasikam
His beautiful eyes are just like reddish lotus flowers. They are most beautiful, just like lakes of Krishna
Prema. His nose is arched and is resplendent just like the sesame flower.
sri-ganda-mandollasi
ratna-kundala-manditam
savya-karna-suvinyasta
sphurac-caru-sikhandakam
His cheeks are round and they shine brilliantly. He wears jeweled earrings. He has a peacock feather
placed near His left ear.
madhura-sneha-susnigdha
praraktadhara-pallavam
isad-danturita-snigdha
sphuran-mukta-radoijvalam
His lips are tender and very lustrous. They resemble reddish blossoming flowers. He reveals his pearl-like
teeth out His kindness.
** Chaitanya-charitamrita, Adi-Lila 3.77
sankirtana-pravartaka sri krma-chaitanya
sankirtana-yajne tanre bhaje sei dhanya
"Lord Sri Krishna Chaitanya is the initiator of sankirtana [congregational chanting of the holy name of
Lord Krishna]. One who worships Him through sankirtana is fortunate indeed"
** Susloka-Satakam -59- Sri Gauranga Mahima
vintala-kamala-vaktrah pakva-bi nbadharosthas
tila-kusu na-su-nasah katnbu-kanthah su-dirghah
suvaliuta-bhuja-dando nabhi-gambhira-rupah
sphuratu hrdaya-madhye gaura-candro-natendrah
"His face is flawless like a blooming lotus and His lips are red as ripe as bimba fruits. His nose is as
beautiful as the sesame flower and his neck is like a three-ringed conch. He is very tall and His rod-like
arms make artistic movements while He dances. His navel is very deep. May my Lord Gaura Chandra, the
king of dancers, reveal Himself in the core of My heart."
"His face is flawless like a blooming lotus and His lips are red as ripe as bimba fruits. His nose is as
beautiful as the sesame flower and his neck is like a three-ringed conch. He is very tall and His rod-like
arms make artistic movements while He dances. His navel is very deep. May my Lord Gaura Chandra, the
king of dancers, reveal Himself in the core of My heart."
According to the authoritative statements of the great purva-acharyas [previous authorized bona fide
spiritual masters] such as Srila Rupa Goswami, Srila Sanatana Goswami, Srila Jiva Goswami, Srila Krishna
das Kaviraj Goswami, Srila Bhaktivinode Thakur, Srila Bhaktisiddhanta Saraswati Thakur, and His Divine
Grace A.C. Bhaktivedanta Swami Prabhupada, the foremost representative of all the Acharyas in the
Gaudiya Sampradaya, and many other great Acharyas and pure devotees, Sri Krishna Chaitanya
Mahaprabhu is the Yuga-Avatar, and the incarnation of Sri Sri Radha and Krishna combined who has
appeared to taste the transcendental mellow bliss experienced by Srimati Radharani. He is the Supreme
Personality of Godhead. This transcendental conclusion is supported by the statements of the Vedas,
the Srimad-Bhagavatam, various puranas, upa-puranas, the Mahabharata, various Samhitas, Tantras and
Pancaratric texts.
Conclusive evidence of
Sri Chaitanya Mahaprabhu’s predicted appearance
in the Vedas - Part II
Is there any specific reference in the Vedas as to when in this yuga, the Supreme Lord’s Avatar- Sri
Krishna Chaitanya was scheduled to appear?
** In the Atharva-Veda; Purusa-Bodini-Upanisad, it is said:
saptame gaura-varna-visnor ity aena sva-saktya
caikyam etya pratar avatirya saha svaih sva-manum siksayati
"In the seventh manvantara, in the beginning of the Kali-Yuga, the Supreme Personality of Godhead will,
accompanied by His own associates, descend in a golden form to the earth. He will teach the chanting of
His own names."
When exactly does He come in the kali-yuga, and where does He specifically appear and what will He
do?
** In the Atharva Veda, the Supreme Person says:
itotham krta sannyaso'vatarisyami sa-guno nirvedo
niskamo bhu-girvanas tira-atho' lakanandayah kalau
catuh-sahasrabdhopari panca-sahasrabhyantare
gaura-varno dirghangah sarva-laksana-yukta isvara
prarthito nija-rasasvado bhakta-rupo misrakhyo
vidita-yogah syam
I will descend on the earth after the passage of four thousand years in the Kali-Age, [kalau chatuh
sahasrabdhopari] and before the passage of five thousand years [pancha sahasra abhyantare].
I will come on the earth on the bank of the Ganges, [tira-sthah alakanandayah]. I will be a tall and saintly
Brahmana devotee. I will have all the auspicious symptoms of an exalted person [dirghangah sarvalaksana-yuktah].
I will exhibit renunciation. I will have all auspicious signs. I will be a devotee, practicing bhakti yoga. I will
taste the rasa of My own devotional service.
** In the Sama Veda, the Supreme Lord says:
tathaham krta sannyaso bhu-girvano 'vatarisye
tire'lakanandayah punah punah isvara-prarthitah saparivaro niralambo nirdhuteh kali-kalmasa-kavalitajanavalambanaya
I shall come to the earth, accompanied by My associates, in a place by the bank of the Ganges. I will
advent to save the people who are afflicted and devoured by the sins of the age of Kali. I will manifest as
an Avadhut Brahman Sannyasi.
What is the name of the place where the Supreme Lord appears?
** The Chandogya Upanisad describes the place of advent of the Supreme Lord Sri Krishna Chaitanya.
This is explained by Srila Bhaktivinode Thakur, in the Sabadvipa Dham Mahatmya (text 5):
tan-madhye daharam saksan
mayapuram itiryate
tatra vesma bhagavatas
chaitanyasya paratmanah
tasmin yas tv antarakaso
hy antardvipah sa ucyate
The spiritual city in the shape of a lotus has the abode of Sri Mayapur as its heart. Sridham Mayapur is
the divine abode of Lord Chaitanya, the Supreme Personality of Godhead. In the middle of Mayapur is
the place called Antardvip.
(ACBSPN Note: One needs to catch a local train to “Krishna Nagar” from “Sealdah Station” in Calcutta.
After the 3 hour train journey, you got to catch a bus for Mayapur, which will take another hour or so.
Alternatively, you could catch a local train from Howrah for Navadvip. These trains are very rare - about
4 or 5 a day, so its better to go thru Sealdah. From Navadvip station you got to take a cycle-rickshaw to
the “Ghat” [Bank of Ganges]. Then you cross the Ganges and reach Mayapur. The half an hour
motorized boat ride may cost you about 1 to 2 Rupees!)
Are there any other relevant scriptural references in the vedas describing the appearance or qualities of
Sri Krishna Chaitanya Mahaprabhu?
** The Svetasvatara Upanisad (Ch. 6, text 7) describes the qualities of the Supreme Personality of
Godhead, Lord Chaitanya:
tam isvaranam paramam mahesvaram
tam devatanam paramam ca daivatam
patim patinam paramam parastad
vidama devam bhuvanesam idyam
"O Supreme Lord, you are the Supreme Mahesvara, the worshipable Deity of all the demigods and the
Supreme Lord of all Lords. You are the controller of all controllers, the Personality of Godhead, the Lord
of everything worshipable."
** Svetasvatara Upanisad Ch 3 text 12, 14
mahan prabhur vai purusah
sattvasyaisa pravartakah
sunirmalam imam praptim
isano jyotir avyayah
"The Supreme Personality of Godhead is Mahaprabhu, who disseminates transcendental enlightenment.
Just to be in touch with Him is to be in contact with the indestructible brahmajyoti. "
** Sri Chaitanya Upanisad (Chaitanyopanisad), text 5:
jahnavi-tire navadvipe golokakhye dhamni govindo
dvi-bhujo gaurah sarvatma maha-puruso mahatma
maha-yogi tri-gunatitah sattva-rupo bhaktim loke
kasyatiti. tad ete sloka bhavanti
"The Supreme Personality of Godhead, Govinda, the supreme enjoyer, whose form is transcendental,
who is beyond the touch of the three modes of material nature, and who is all pervading Supersoul
residing in the-hearts of all living entities, will appear again in the Kali-age. Appearing as the greatest
devotee, the Supreme Personality of Godhead will assume a two-armed form of golden complexion in
His abode of Goloka Vrindavan manifested on the bank of the Ganga at Navadvip. He will disseminate
pure devotional service in the world. This incarnation of the Lord is described in the following verses."
In what color will the Lord appear in the Kali-yuga, and what will He do?
** Sri Chaitanya Upanisad text 6:
eko devah sarva-rupi mahatma
gauro rakta syamala-sveta-rupah
chaitanyatma sa vai chaitanya-saktir
bhaktakaro bhakti-do bhakh-vedyah
"The Supreme Personality of Godhead, who is the master of all transcendental potencies, and who may
be known only by devotional service, [bhakti vedyah] appears in innumerable transcendental forms. He
has appeared in red, white and black complexions, [gauro rakta syamala sveta rupah] and He will also
appear in the golden form of Sri Chaitanya Mahaprabhu. He will assume the role of a perfect devotee
[bhakta akarah] and He will teach the conditioned souls the path of pure devotional service [bhakti dah].
What is the nature of the form of Lord Chaitanya and how is He understood?
** Chaitanya Upanisad. text 7:
namo vedanta vedyaya
krmaya paramatmane
sarva chaitanya rupaya
chaitanyaya namo namah
I offer my respectful obeisances unto Him, who is understood by Vedanta [namo vedanta vedyaya], who
is Lord Krishna [Krishnaya], the Supersoul [paramatmane], whose form is fully transcendental and
conscious of everything [sarva-chaitanya-rupaya]. We offer our humble obeisances again and again.
[chaitanyaya namo namah]
What is the result of understanding the divine position of Sri Chaitanya Mahaprabhu?
** Sri Chaitanya-Upanisad. text 8:
vedanta vedyam purusam puranam
chaitanyatmanam visva-yonim mahantam
tam eva viditva' mrtyum eti
nanyah pantha vidyatetyanaya
"Knowing Him who is the object of knowledge in the Upanisads, the oldest person, the embodiment of
consciousness, the source of the universe and the greatest of all, one crosses over death. There is no
other path for going there."
What will Sri Chaitanya Mahaprabhu do in this incarnation ?
** Sri Chaitanya-Upanisad. text 9:
sva-nama mula-mantrena sarvam hladayati vibhuh
The Supreme powerful [vibhuh] Lord Sri Krishna Chaitanya appears in His golden form, and He will fill
the universe with bliss [hladayati] by the chanting of His own holy names [sva-nama-mula-mantrena].
Which mantra will this yuga avatar chant?
** Sri Cartanya Upanisad text 10.
sa eva mula-mantra japati harir iti krishna iti rama iti
Sri Krishna Chaitanya will chant the maha-mantra comprised of the divine names of Hari, Krishna and
Rama. i.e.,
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
(ACBSPN Note: the pronunciation of “Rama” is “rAma” or “rAm” and *not* "rAmA" as commonly
misunderstood.)
Does Lord Chaitanya appear in every day of lord brahma? Just like the original Personality of Godhead,
Lord Sri Krishna does appear once in every day of Lord Brahma.
** Answer: Srila Prabhupada once explained in Melbourne, Australia, in answer to the question of how
long it would be before Lord Krishna would come to this planet again in His personal form: after 8
billion, 600 milion years.
Devotee: How long do you say it is before Krishna comes to this planet again in His physical form?
Srila Prabhupada: Now, calculate, I have already given the duration of one day, twelve hours, of Brahma
means 4,300,000 years multiplied by one thousand....the eight billion.
Devotee (2): 600,000,000.
Srila Prabhupada: So Krishna comes after this period in one day, after one day of Brahma, He appears.
Devotee: Srila Prabhupada, does Lord Chaitanya Mahaprabhu also appear every day of Brahma?
Srila Prabhupada: Yes, following Krishna. Krishna comes in the Dvapar-Yuga. There are four sets of
yugas: Satva, Treta, Dvapar, Kali. So Krishna comes at the end of Dvapar-Yuga, and Chaitanya
Mahaprabhu comes in the Kali-Yuga so almost the same year, same circulation... Similarly, Krishna
appears in rotation in this universe after so many years, eight billion years. So next He goes to another
universe....
[Melbourne Australia. 22nd May 1975.]
Did the Srimad-Bhagavatam (Bhagavat-Puran), the foremost of all Vedic literatures predict the
appearance of Lord Chaitanya Maraprabhu?
** In the seventh canto of the Srimad-Bhagavatam, Prahlad Maharaj directly hints at the hidden nature
of the Supreme Lord's appearance. Because the Supreme Lord is also called Tri-Yuga, or one who
appears in only three yugas (satya, dvapara, treta), He is sometimes said to appear in a concealed form,
in the age of Kali.
channah kalau yad abhavas tri-yugo'tha sa tvam
(Srimad Bhagavatam 7.9.38)
Are there any more direct references in the Simad Bhagavatam, than the above reference?
** In the Tenth Canto of the Srimad Bhagavatam, chapter eight, Gargamuni the family priest of Nanda
Maharaja, explains that the young boy Sri Krishna has three colors - white, red and yellow - when He
appears in His transcendental form in different ages. In the current incarnation of Krishna, He has
appeared ...as black.
asan varnas trayo hy asya grhnatotnvyugam tanuh
suklo raktas tatha pita idanim krmatam gatah
(Srimad-Bhagavatam 10.8.13)
Srila Krishna das Kaviraj Goswami, the celebrated author of the Sri Chaitanya-charitamrta, explains that
the three colors of white, red and yellow are the three bodily colors which the Supreme Lord assumes in
the ages of Satya, Treta and Kali respectively.
sukla rakta pita-varna ei tina dyuti
satya-treta-kali-kale dharena sri-pati
The Bhagavatam explains in the conversation between Karabhajan Muni and King Nimi, that in the
Dvapara-Yuga, the Supreme Lord, the Personality of Godhead appears in a blackish form [dvapare
bhagavan syamah]. He has a yellow dress and carries His own weapons [pita-vasa-nija-ayudhah]. He is
beautified with the mark of Srivatsa and the Kaustubha jewel [sri vatsa-adibhih ankais ca laksanaih]. This
is the actual description of His characteristics [upalaksitah].
The great sage continues his instruction to King Nimi by saying that people in general in the age of
Dvapar-Yuga worshiped the Lord of the Universe [iti dvapara urvisam stuvanti jagad isvaram]. In the age
of Kali, they worshipped the Supreme Person by the regulation of the scriptures [tantra vidhana].
krishna varnam tvisakrmam sangopangastra parsadam
yajnaih sankirtana prayair yajanti hi sumedhasah
(Srimad-Bhagavatam 11.5.32)
"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of
Godhead who constantly sings the holy name of Krishna. Although His complexion is not blackish, He is
Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."
How does this verse refer to the advent of Lord Chaitanya, since his name is not directly mentioned
there?
** Just as the symptoms and characteristics of the various previous incarnations are mentioned in the
scriptures, similarly the symptoms of the appearance of Lord Chaitanya Mahaprabhu are described.
Krishna-varnam indicates that He belongs to the category of Krishna. Krishna varnam also means one
who constantly repeats and sings the name of Krishna. The main business of Sri Chaitanya Mahaprabhu
was the chanting of the holy name of Krishna. Thus the words Krishna varnam and Krishna Chaitanya are
equivalent.
Srila Krishna das Kaviraj Goswami has elucidated the two meanings of the words Krishna varnam by
stating:
krishna ei dui varna sadayanra mukhe
athava krmake h'nho varne nija sukhe
Lord Chaitanya Mahaprabhu always sings the two syllables Krish & na [Krishna ei dui varna sada yanra
mukhe], or He always relishes great transcendental pleasure while describing Lord Krishna [athava
krmake tinho varne nija-sukhe].
Is there any hint or explanation of His bodily characteristics?
His bodily complexion is not black [tvisa akrishnam]. Lord Chaitanya appeared in a very light, golden like
complexion. His complexion was yellow [akrma-varane kahe pita-varana]. Sri Chaitanya Mahaprabhu is
very beautiful.
Sri Chaitanya Mahaprabhu is often described as Gaurasundara. Gaura means fair and Sundar means
beautiful. Sometimes He is also called Gauranga or one who has a very fair complexion.
Thus it is clearly established from the various Vedic Literatures and also by the various writings of the
great Acaryas, that Sri Krishna Chaitanya Mahaprabhu is the Supreme Personality of Godhead Himself,
whose appearance and birthplace were predicted and whose activities were also foretold.
Post Author: bhaktatommy Date: 2009-02-22 20:16:15
Dear Vaisnavas,
Pranams,
Please accept my humble obeisances,
By Krishnas mercy I was revealed these articles on Krishna.com regarding self criticism, humility, false
humility and feeling bad about ones self and the destructive nature of self criticism.
Y.S.
bhaktatommy
Humble and Feeling Good
Wed, 12/10/2008 - 00:47 — Karnamrita.das
In light of some of the discussions we have been having I thought an old article by my wife would be
useful. Being humble is essential in K.C. yet it has to be practiced in consideration of our realization. It
doesn't mean we are a doormat, a "yes man", or trembling in the corner having to be told what to do.
Like so many things we can imitate it or practice it artificially or we understand it more deeply through
our spiritual practices and asking questions. We learn many things through time and maturity.
Sometimes someone can appear humble just by being "beaten down" by the material world, though in
truth it is not the realized humility that comes from the understanding of the greatness of Krishna.
When I was a new devotee, I was such a person, "beaten down" by my life. It did serve me to come to
Krishna, but I had to eventually learn that it would not be favorable for my maturity as a devotee and a
human being.
We may feel useless in any circumstances just out of a material concept of who we are, or out of low
self-esteem. Let us use this article to churn the topic of humility in comparison to saying what might
need to be said or done, but isn't out of fear of not being humble or submissive. In most everything
balance is essential, as is using our common sense. In the beginning of K.C. we sometimes think K.C. is
different in every way from normal life---certainly the ultimate goal is, yet there are many similarities in
the area of common courtesy and morality---though they go deeper.
_______________________________________________
Humble and Feeling Good
by Archana-siddhi Devi Dasi
(reprinted from Back to Godhead Magazine Volume 41, Number 02, 2007 © BBT International; all rights
reserved)
Humility and a healthy self-esteem are compatible on the path of spiritual progress.
As a family therapist, I counsel people both within and outside the Hare Krishna movement. I recently
received an email from a young woman devotee who was unhappy in her relationship with her abusive
husband but was conflicted about leaving him.
"Maybe it's good that I feel bad about myself," she wrote, "because that will help me develop humility."
This wasn't the first time I had heard this logic. The Bhagavad-gita teaches that humility is essential for
spiritual progress. Unfortunately, devotees sometimes think that feeling bad about oneself is a
prerequisite for humility.
I often see devotees struggling with the concept of self-esteem. Having read the prayers of saints in our
line, they often think their own feelings should align with the self-effacing statements of these great
souls. They may associate low self-esteem with spiritual advancement and perpetuate a lifelong attitude
of feeling bad about themselves. They may then attract people into their lives who treat them in accord
with how they feel about themselves.
The confusion comes from trying to equate feelings that come from our pure ego with feelings that
come from our material, or false, ego. The great souls express sentiments arising from pure spiritual ego
uncontaminated by the modes of material nature.
When they feel, in Lord Chaitanya’s words, "lower than the straw in the street," that is an exhilarating
emotion. They see the greatness of the Lord, and they see all others as more qualified than themselves.
They are imbued with love and appreciation for all of Krishna's creation.
Bhaktivinoda Thakura, a superlative Vaishnava teacher, wrote many beautiful songs expressing his
attraction and love for the Lord, songs about achieving the goal of his heart--unconditional love for the
Lord--and self-denigrating songs in which he laments his lack of devotion. As a pure soul, he expresses
his attachment and love for the Lord and at the same time his feelings of being unqualified and hopeless
of achieving such love. These are both authentic feelings that spring from humility, attachment, and love
for the Lord.
Acknowledging Our Faults
In the early stages of our spiritual journey, we may experience a semblance of these emotions as Krishna
prepares the soil to cultivate our devotion. I recall an important experience I had before becoming a
devotee. I had a difficult time accepting criticism and felt certain that my opinions were right.
That mentality created numerous problems, both professionally and personally. For months I had been
contesting my supervisor's advice about how to do my job as a resident director in a university
dormitory. My obstinacy was making my job very difficult, and I was suffering. Finally, one day I had the
powerful realization that I was wrong. Not only was I wrong about this particular issue, but I was wrong
about so many things.
I can't describe how liberating it felt to accept my fallible nature. I no longer carried the burden of
having to be right about everything. I felt lowly, but at same time new possibilities opened up to me. For
the first time in my adult life I could hear my authority with true submission. This mental shift prepared
me to take shelter of my spiritual master and devotees. In instances when Krishna helps to free us from
false pride, we can taste the sweetness of humility.
Sometimes, however, when we are still contaminated by the modes of material nature and identifying
with our material mind and body, feeling lower than the straw in the street can lead to self-loathing and
despondency.
These feelings then impede the execution of our devotional practices. We have to judge whether our
psychology is favorable for serving the Lord or an impediment. Paradoxically, most people need to
develop a healthy material ego before they can transcend it and realize their spiritual ego.
I once heard a motivational speaker say that people with healthy self-esteem think of themselves less,
not less of themselves. When we feel good about ourselves, we can devote more time and energy
extending ourselves to others, rather than being absorbed in self-deprecation. High self-esteem also
gives us more freedom to act according to our values and convictions.
When we feel bad about ourselves, we may do things to please or placate others. In an effort to receive
external validation, we may be easily influenced to do things that conflict with our beliefs.
Feeling Worthy and Competent
Nathaniel Branden, a well-known psychologist, defines self-esteem as "the disposition of experiencing
oneself as competent in coping with the basic challenges of life and as being worthy of happiness." How
do these aspects of self-esteem--self-confidence and self-respect--relate to Krishna consciousness?
Krishna wants all souls trapped in the material world to be peaceful and happy. Human life affords us
the opportunity to engage our talents and abilities in serving the Lord. When we offer ourselves to the
Lord's service, we feel joyful. A friend once gave my husband and me a framed aphorism that says,
"What you are is God's gift to you, and what you become is your gift to God."
Aside from confusing humility with low self-esteem, devotees sometimes correlate the concept of high
self-esteem with pride and self-absorption. But it is actually the contrary. People who exhibit high selfesteem also exemplify a more humble attitude toward others. They show a willingness to admit and
correct mistakes, whereas persons with low self-esteem are often defensive and feel a need to prove
they are right.
In a famous story from the Mahabharata, Krishna once met with Yudhisthira Maharaja and Duryodhana.
Desiring to glorify His devotee Yudhisthira, Krishna requested him to find a person lower than himself,
and asked sinful Duryodhana to find a person greater than himself. Yudhisthira had all good qualities. He
was peaceful and self-satisfied. No doubt he had healthy self-esteem. Yet he could not find anyone he
considered lower than himself. Again, this is the example of an advanced Vaishnava who embodies
genuine humility.
On the other hand, the unrighteous Duryodhana searched the kingdom all day and couldn't find anyone
he considered superior to himself. Duryodhana was contaminated by vanity and pride. He envied and
abused great souls.
He was in constant anxiety over his position, always trying to eliminate his competitors. His sense of self
depended on externals such as position and power, and thus he knew of no inner peace. He was
tormented by his own lust and greed.
Pride Versus High Self-esteem
Thinking oneself to be great is pride, not high self-esteem. A person with high self-esteem exhibits
humility. The perfection of self-esteem is seen in persons completely free from false ego, where humility
is a product of their spiritual realization.
In our conditioned state, we might identify more with Duryodhana's mentality than with Maharaja
Yudhisthira's. But as we progress on our spiritual journey, we will see ourselves differently. The more we
come to realize we aren't the independent performer but the instrument, the healthier our self-esteem
becomes. In material life, the modes of goodness, passion, and ignorance influence us. These modes mix
and compete with one another to shape our state of mind, including how we feel about ourselves.
Persons steeped in the mode of ignorance are happy and feel good about themselves when their senses
are pleased. Persons immersed in the mode of passion are happy and feel good about themselves when
others value and validate their accomplishments. In these lower modes, our sense of self fluctuates
constantly.
Persons in the mode of goodness are happy and feel good about themselves when they act in
knowledge, adhering to their ethical codes and values. They are less reactive to external stimuli so their
self-esteem depends more on their inner life. Thus they have more control over how they feel. As
people move into pure goodness, they realize themselves to be instruments of the Lord. They no longer
identify themselves as the doer of their activities.
Prabhupada's Example
Our spiritual master, Shrila Prabhupada, showed high self-esteem. Although small in stature, he seemed
large to us. He always held his head high and moved with purpose and confidence. He spoke in a
straightforward way, with conviction and courage. His actions were bold and daring, yet he had a
humble attitude, knowing that his success was totally up to the Lord. His humility is exemplified in his
prayers aboard the ship when he first came to the United States from India:
“O Lord, I am just like a puppet in Your hands. So if You have brought me here to dance, then make me
dance, make me dance, O Lord, make me dance as You like.
I have no devotion, nor do I have any knowledge, but I have strong faith in the holy name of Krishna. I
have been designated as Bhaktivedanta, and now, if You like, You can fulfill the real purport of
Bhaktivedanta.”
With great humility, Prabhupada finished his letter, "Signed, the most unfortunate, insignificant beggar
A. C. Bhaktivedanta Swami."
On the one hand this prayers shows that Prabhupada feels very lowly, but on the other hand he is
confident he can do anything by the Lord's grace. The prayer also gives us the key to developing qualities
of pure devotion: faith in the holy name of Krishna. The stronger our faith in the holy name's ability to
transform our material consciousness, the more we will apply ourselves to the process of chanting. We
will chant with as much focus and attention as we can and will carefully avoid offenses that hinder our
spiritual progress.
We are less likely to exploit others when we see ourselves as their servant, realizing our--and their--true
spiritual nature as part of God. We are glorious sparks of spiritual energy, with all good qualities, yet we
feel tiny in the presence of the greatest, our Lord. With this true knowledge, the pure soul can have high
self-esteem and humility simultaneously.
When I shared some of these points with the young woman who had e-mailed me her question, she
wrote back: "It is a great relief to understand these points from this perspective. I now understand that I
don't have to keep living in shame and abuse to be spiritual."
She suggested I write an article on the subject for Back To Godhead Magazine. I took her suggestion to
heart, since other devotees have asked similar questions over the years. I hope it will be useful to others
as well.
Post Author: bhaktatommy Date: 2009-03-14 16:51:35
Dear Vaisnavas,
Please accept my humble obeisances,
All glories to Srila Praphupada!
This entry is taken directly from the Hare Krishna blog.
I found it not just to be entertaining but interesting and also of course any conversations with
Prabhupada are so warm like being with him.
Death: The Ultimate Philosophy
Prabhupada: But the size of the body has changed.
Brahmananda: The size has changed. It has grown, increased.
Pusta Krsna: It looks different, completely… It looks different. There is no similarity.
Prabhupada: Yes. There is no similarity. Why the child… There was no mustaches. Why you have
mustaches? How you can say “The same body”? You shall have to give your own argument. Child had no
mustaches; you have got now mustaches. How you can say the same body? The child had no sex desire;
now you have got sex desire.
Brahmananda: They would say all these things are dormant within the child’s body, and now they are
coming out.
Prabhupada: That we also say, but that body not… That “dormant” means dormant in the soul, not in
the body. That is the knowledge. Dormant it is, but dormant in the soul, not in the body.
Pusta Krsna: They have to admit that it’s a different body because if the body is simply made of food and
they are eating so much and evacuating so much, then it has to be a different body.
Prabhupada: No, it is different body, undoubtedly. If they foolishly argue, that is different thing.
Therefore rascal. Their argument has no value. How you can be the same body? So many changes. The
body is changed. (to Indian man:) What is that? It was not garam?
Indian man (1): No, garam not.
Prabhupada: So this argument, how he can refute, that he has died twenty-two years?
Pusta Krsna: Well, he can also say that he has lived twenty-two years, because he has no perception of
any life before that time. He can’t remember living before.
Brahmananda: “Before, I was not alive. Now I am alive, so I have lived for twenty-two years. Before, I
was dead; I was not alive. Now I am alive, so I’ve been alive for twenty-two years.”
Prabhupada: So before, you were not alive. Then how your life came?
Pusta Krsna: The combination of…
Prabhupada: Do it. Again foolishness. These rascals… (laughs) Then, if you can create life, then where is
the question of dead body? You create again. Give life again. If you are so competent that you can give
life, combination, then this dead body is there. You bring chemicals and inject.
Pusta Krsna: The same chemicals are there, too. The same chemicals, living body, dead body,five
minutes before, five after,is the same chemicals. But they can’t explain why there is such a drastic
difference.
Prabhupada: What is that same chemical?
Pusta Krsna: In the living body, two minutes before death and two minutes after…
Prabhupada: So what is that? Name that, what is that chemical. Then bring it.
Pusta Krsna: Let him try and make life. Not possible.
Prabhupada: If you know the chemical, then you bring it. Chemical is available. Why this is dead? What
they will answer? What this chemical is wanting, that it is dead?
Brahmananda: Well, we may not know…
Prabhupada: Then, you rascal, why you are talking? You do not know. (laughter)
Brahmananda: But, then, neither do you know.
Prabhupada: Huh? No…
Brahmananda: You can say soul, but you don’t…
Prabhupada: No. But you cannot answer my question; therefore you are more rascal than me. You
cannot answer. Your… You are…
Harikesa: You have the position. He’s in a position. He cannot answer.
Prabhupada: Yes. You say that chemical is missing. I say what is that chemical?
Pusta Krsna: No, but the chemical is not missing.
Prabhupada: Then?
Pusta Krsna: The same chemical is there. Two minutes before death and two minutes after death, the
body chemistry has not changed so much.
Prabhupada: No. What is that missing that it is dead?
Pusta Krsna: They can’t answer.
Prabhupada: Therefore they are fool. You cannot answer.
Pusta Krsna: Because it’s not a question of chemical. Actually they don’t know what life is.
Prabhupada: Therefore they are foolish. Therefore he has to take knowledge from Krsna: dehino
’smin yatha… “Within this body there is soul.”
Brahmananda: You say there’s a soul, but we’ve never seen a soul. It may be your imagination.
Prabhupada: You may not see. You have not seen your forefather. That does not mean… This is all bad
argument. Why do you believe? Your eyes are so imperfect; still, you say, “I did not see. I want to see.”
What is the value of your eyes? You see the sun globe,a small disc. But is it so? Then how do you know
that it is so big?
Pusta Krsna: By hearing.
Prabhupada: By hearing. That is important, not by seeing. Therefore sruti, Veda, is important, not your
eyes.
Harikesa: When people die, though, there is usually some cause. Like they have a heart attack or they
get hit by a car or some disease. So that death is caused by the disease…
Prabhupada: That is not the cause. That is the effect. You foolish, do not know. You are taking it, cause.
Harikesa: Well, when you get hit by a car, that’s a cause.
Prabhupada: Just like one man becomes insolvent, loses everything. So he said that “I had no money.
Therefore I become insolvent.” But that is not the fact. He could not manage; therefore there was
scarcity of money and he became failure. So that is effect. On account of his bad management, he came
to a position that he could not pay to his creditor, and his business is failure. So that insolvency is not
the cause. It is the effect.
Pusta Krsna: Bhisma was able to remain in his body even on a bed of arrows.
Prabhupada: So when you are going to die, these are the… On account of imminent death, these are the
effects.
Harikesa: But that means that the body breaks down.
Prabhupada: Hm?
Harikesa: The body breaks down.
Prabhupada: At a certain period it will break.
Harikesa: So that is the cause, the body breaking down.
Prabhupada: Yes. So you say heart failure is the cause. No. The body is breaking; therefore heart failure.
Harikesa: So death means the body breaks.
Prabhupada: No, no. First of all your answer… You say the heart failure is the cause. The man is dying. I
say that because the man is dying, the heart is failure. So heart failure is not the cause. It is the effect.
Harikesa: That’s very difficult…
Pusta Krsna: Because his karma in that body is running out, he has to leave.
Brahmananda: But if I can get some machine that will make the heart keep on beating, then the man
won’t die.
Prabhupada: No. That you are failure. You have got so many machines. You go on, keeping the heart
going on. That is not possible.
Harikesa: Finally they just pull out the plug. The doctor kicks the plug one day.
Prabhupada: (laughs) Yes.
Brahmananda: At the present moment, I was reading, there is one girl in America, New Jersey, teenage
girl. And for some unknown reason she went to sleep one night, and in the morning she did not wake
up. So they then rushed her to the hospital, and they have an artificial machine that is keeping her alive,
and this has been going on for one month. All of her bodily functions are becoming more and more
diminished, but still, by this machine, she is alive. Now this has gone on for one month. So now they
don’t know what to do with her. Should they keep her like this, just running on the machine, or should
they stop the machine and then she will die? This is a big legal problem. They don’t know what… If they
stop the machine, they’ll be accused of manslaughter.
Pusta Krsna: Some Catholic priest said that better to let her die, because this is God’s way.
Prabhupada: Then he has to accept the God’s way and give up the machine.
Pusta Krsna: But in a situation like that, isn’t it more valuable to preserve human life because there’s the
chance…
Prabhupada: What is the use?
Pusta Krsna: There’s a chance that somehow or another, they might be…
Prabhupada: Why should you take the chance? You are perplexed with overpopulation. And why you
want to stay? One side, you are perplexed with overpopulation. Let him die.
Pusta Krsna: But they can use the argument that you’re saying that human life is simply for Krsna
consciousness or God consciousness.
Prabhupada: No, from his argument, why should you try to keep it? Let him die.
Cyavana: They are afraid of death. No one wants to die.
Pusta Krsna: They are afraid someone will take them off the machine, too.
Cyavana: We want to live as long as we can.
Prabhupada: Then you have to accept that your killing child, abortion, that is sinful.
Cyavana: It’s easier for the mind to accept what is apparent to the senses. For example, to accept that I
am this body is easier for my mind than to accept a philosophy which you say that we are not this body.
That is very difficult for my mind to accept, whereas I can accept very immediately that I am this body.
Prabhupada: Because it is difficult, therefore you are a fool. That proves that you are a fool.
Cyavana: Why should I strive for something so difficult, such a philosophical understanding, when I can
live very happily with this body?
Prabhupada: But because you do not want to die. You want happiness.
Cyavana: So I can enjoy this body.
Prabhupada: You cannot. That is the difficulty. You want, but you cannot. You want. That I know. But
you cannot do it.
Harikesa: You never see happy people.
Prabhupada: That is their ignorance. They are accepting unhappiness as happiness.
Brahmananda: Well, in this world there has to be some unhappiness and there has to be some
happiness.
Prabhupada: But we are trying to give you happiness only, no unhappiness.
Cyavana: But that’s not possible.
Brahmananda: That’s artificial.
Prabhupada: That you say, but we know.
Cyavana: We cannot see.
Prabhupada: You cannot see, but you will see if you be trained up. That is Krsna consciousness
movement.
Cyavana: But it is easier for us to remain here and enjoy a little bit and accept a little suffering, accept
this body.
Prabhupada: Therefore Krsna said that “Bhagavad-gita should be discussed amongst My devotees, not
amongst the rascals.” It will be waste of time. Ya imam paramam guhyam mad-bhaktesv
abhidhasyati. Find out this verse.
Pusta Krsna:
ya idam paramam guhyam
mad bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah
[Bg 18.68]
“For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the
end he will come back to Me.”
Prabhupada: Not to the fools and rascals. So first of all, to give them chance, let them come to the
temple, take prasadam, hear sankirtana, offer obeisances by imitating others. In this way, when they
become little devotee, then instruct. Otherwise it will be useless. You’ll waste your time by arguing.
Pusta Krsna: You have given the example that the field has to be plowed before the seed is sown,
cultivated.
Prabhupada: Yes.
Cyavana: The mind has to want that higher taste.
Prabhupada: Ceto-darpana-marjanam [Cc. Antya 20.12]. So this process… Bring the… Invite them. Chant
Hare Krsna, dance, give them prasadam. Everyone will take part in this way, not immediately instructing
that “You are not this body; you are soul.” He will not be able to.
Cyavana: It’s too difficult.
Prabhupada: Therefore this process is recommended. Caitanya Mahaprabhu argued with
Sarvabhauma Bhattacarya, Prakasananda Sarasvati, not with ordinary public. Ordinary public,”Go on
chanting Hare Krsna and dancing.” Never argued, neither He discussed Bhagavatam. For ordinary
public,four hours’ kirtana, chanting and dancing, bas. And then give them sufficient prasadam: “Take
prasada.” This process… Because unless he has got little sraddha, he will simply put some false argument
and waste your time. Not in the beginning. Mad-bhaktesv abhidhasyati. First of all create him a devotee
a little. Chant Hare Krsna,harer nama harer nama harer namaiva kevalam [Adi 17.21],only. Because this
is Kali-yuga, people are so fallen, so downtrodden, so rascal, cats and dogs. It is very difficult. But this
process,chanting of Hare Krsna maha-mantra, giving them chance to hear it and take prasadam,that will
cure. And that is easily accepted by anyone. It doesn’t matter what he is. Anyone will accept. To chant
and dance and take prasadam,no one will disagree. So this is the process. When they come to the
temple… Just like these boys. You are offering obeisances; they are also offering. But that will go to their
credit, to become bhakta. This process should be adopted. Not in the beginning, but in the beginning
give them prasadam, chant Hare Krsna. And try to sell some book. You pay something. That means he is
giving some service, the hard-earned money. That will also go to his credit. And then, when he’ll
concerned that “I have paid for it. Let me see what this nonsense has written. All right. Read.” And that
will also convince him. This is the way. He’ll keep this body, book, and show some friend, so the
infection will go on.
Cyavana: We can see in some of our boys in Kenya. Practically they have no education and very little
intelligence, but still, they are doing everything. They’re falling down. They are offering all the prayers.
They are taking prasadam. They are chanting. They are doing everything, even they don’t have the
intelligence to understand why.
Prabhupada: You said that no chemical is missing.
Pusta Krsna: No chemical difference.
Prabhupada: But why it is dead?
Pusta Krsna: The body is dead? Well, they haven’t been able to determine that yet.
Prabhupada: Then they are rascals. There is no argument because you do not know.
Cyavana: They say “fate.” They say “There is fate.”
Prabhupada: Faith we have got, but you have no faith.
Cyavana: Not faith. Fate.
Prabhupada: What is that fate?
Cyavana: Predetermined, predestined.
Prabhupada: Who made it, the predestination?
Pusta Krsna: Higher controller.
Prahupada: Then you have to accept some higher authority, God.
Cyavana: But he is not a person. He is not a person.
Prabhupada: Whatever it may be. That is another thing. That is another question. But you have to
accept some superior authority. As soon as you accept fate, destiny, then you have to accept superior
authority.
Cyavana: They also say “nature.” They say “by nature.”
Prabhupada: Whatever it… Whatever it may be. You have to accept some superior authority. That
means you are not independent. You are under the control of the superior authority.
Harikesa: Time. Time is…
Prabhupada: Whatever it may be. You call by any name. That is another thing.
Pusta Krsna: These bodies are a reaction, effect, isn’t it? These bodies are an effect.
Prabhupada: Yes.
Pusta Krsna: So then death also must be some effect.
Prabhupada: So who has made this law, cause and effect? Some way or other, you have to accept that
you are not independent.
Harikesa: Their arguments are so foolish, it’s hard to think of them.
Prabhupada: Yes. Therefore mudha, they have been described. Na mam duskrtino mudhah [Bg. 7.15].
They are being kicked, punished; still, he says, “Oh, I don’t care for anybody.” I kick on your face. “Yes, I
don’t care for you.” Like that. This is their argument.
Pusta Krsna: Ahankara-vimudhatma.
Cyavana: But because everything in this world appears to be disordered, it is difficult to accept…
Prabhupada: The world is not in disorder.
Cyavana: But it appears to be.
Brahmananda: Man makes order.
Prabhupada: Man makes order?
Pusta Krsna: Is… Your idea is that he conceives of the order. But actually there is no order, but he…
Prabhupada: When there is cyclone, man can stop?
Cyavana: For example this beach is all disorder. There is so much rubbish there. There is no order to this
world. So how can there be any higher authority…
Prabhupada: So what you can do?
Cyavana: I cannot accept that there is a higher authority when everything is simply disorganized. These
trees are broken, the…
Prabhupada: It is organized. It is organized. For thousands of years the sea is there, the beach is there.
So sea cannot come here. This is order.
Cyavana: But the line of the beach is all crooked and…
Prabhupada: That is your imperfect vision. It is perfect.
Harikesa: People think, “Straight and corners, that is very nice. If everything has corners…”
Prabhupada: That is your concoction.
Cyavana: Like a building, straight.
Prabhupada: Just like if you think that “Why keep to the left? Why not right?” You think like that, but
that is ordered by the superior. You can think in your own way.
Cyavana: Because it appears that way to my senses, therefore I think that…
Prabhupada: Therefore it is authority. You can think like anything, but it will not be done according to
your desire. It will be done by the authority’s desire. That is authority. You cannot dictate the authority
that “You do like this.” That is not authority. You think any way; that is your business. But authority will
do in their own way.
Harikesa: Actually, nobody cares about philosophy. Nobody follows philosophy.
Prabhupada: No. He cares for death. That is the ultimate philosophy, that they have to die. Say, “I don’t
care for this order. I’ll not die.” Then your disobedience is all right. But you have to die. You have to
become old man. How you can disobey?
Cyavana: So if death is imminent, then I should simply try to enjoy myself as long as I can.
Prabhupada: Enjoy. What is that enjoyment if you are going to die?
Harikesa: It’s so incredible how crazy everything is.
Brahmananda: Well, at least before I die, I can get as much pleasure as I can.
Prabhupada: Nobody can, if he is actually afraid of death. Suppose if you are given a beautiful
woman,”Enjoy, and as soon as you come out I will shoot you.” (laughter) Will you enjoy?
Pusta Krsna: That’s a great example. That example would change the world.
Prabhupada: That is the difference between a man of knowledge and a fool. Man of knowledge, that is
that he knows he has to die. “But I don’t wish to die. So what is the solution?” That is man of knowledge.
Harikesa: Sometimes they say “Well, why worry about death? It’s gotta happen anyway, so why should
we worry?”
Prabhupada: But you… You… Because you are rascal number one, you don’t worry, but that is the
psychology. This is the example.
Harikesa: But I want to enjoy right now.
Prabhupada: Suppose that you enjoy this woman for few minutes. Then you will be shot down. Then will
you be able to enjoy?
Brahmananda: Actually they do that. When some man is to be executed in the prison they give him one
woman the night before as a special consolation.
Pusta Krsna: They finish him off completely. They ruin him. (laughing)
Cyavana: But death is very far away from me. I am only thirty years old. I don’t have to worry about
death.
Prabhupada: What is the guarantee that you will live thirty-one years? What is the guarantee that you
will live thirty-one years? There is no guarantee.
Cyavana: But everyone else around me appears to be having fun and enjoying.
Pusta Krsna: They can use this argument though, Prabhupada. I’ve heard it before, that “So God has
placed us in this world. Okay, there is God, and He has placed us in this world, and He has created the
world also, and He has made these things very, very enjoyable, sex life, and this and that. So why not
enjoy if God has created it?”
Prabhupada: That is foolishness. That is foolishness. It is not enjoyable. That is… If a criminal says, “The
prisonhouse is very enjoyable,” it is like that.
Cyavana: But all the travel brochures and the advertisements, they say it’s nice here. All the advertising
and travel brochures, they say it is nice.
Prabhupada: Let him say, but prisonhouse, is it nice? That is foolishness.
Cyavana: But everyone else says it’s nice.
Prabhupada: Everyone? I don’t say.
Cyavana: You are the only one who says it is not nice.
Prabhupada: I am the only intelligent person. (laughter) That’s a fact. Mudho nabhijanati.
Pusta Krsna: Krsna says, antavat tu phalam tesam tad bhavaty alpa-medhasam: “Men of small
intelligence worship the demigods, and their fruits are limited and temporary.” So does this mean that
these less intelligent people who are simply interested in temporary benefit… Even they don’t worship
demigods per se, it could be anyone.
Prabhupada: Yes. Demigods… Yes. Just like one who is trying to get some good service. So they are
worshiping this boss, that boss. That is also demigod, because without flattering some boss he cannot
get some good job; without flattering the voters he cannot get the ministership. That is demigod
worship. They have to flatter somebody. Why this Ram Gulab has gone to…? He has to flatter there. This
is going on. The big bosses in the United Nation, they are demigods, supposed to be. He thinks, “If I
flatter them, then I will be able to keep my position.” But he does not think that this position will be lost
after some years. Tad bhavaty alpa-medhasam. He has forgotten his eternal life, Krsna, and he is
flattering these demigods. That’s all. What he will gain? He will die. That’s all. At the time of death what
these United Nation leaders will do?
Cyavana: But we can improve the standard for future generations, for our children.
Prabhupada: First of all you improve your own condition; then think of future generation. You are going
to hell and thinking of future generation. You are going to die, and you are thinking of future generation.
Who is your future generation? That is another foolishness. This is asuric civilization.
Asuric civilization.
Cyavana: Hope against hope.
Prabhupada: Hope, that is also foolishness. Apart from future generation, you have got sons. So you are
taking very great care. Does it mean that his life is guaranteed? So what you can do? You cannot do
anything for your present generation, what to speak of future generation. You cannot do. Suppose your
son is sick. As father, you have given first-class medicine, first-class physician. Does it guarantee that he
will live? Then what can you do? Is it in your control that your son will live because you have given good
physician, good medicine? Is it guarantee that your son will live? Then what can you do? You cannot do
anything for your present generation, and you are thinking of future generation, which you do not
know, who is your future generation. At the present moment you know this is your generation, you
cannot do anything, and you are thinking of future generation. How foolish you are.
Cyavana: Well, we may have to accept the laws of nature, but at least we can…
Prabhupada: And therefore, what is the meaning of taking care of future generation or this generation?
Cyavana: At least we can make it comfortable in this world.
Prabhupada: No. That is not possible. You have already given good medicine, good physician. And why
he is dying? You cannot do anything. That is your position. You may try to do, but that is futile. Ultimate
is different.
Cyavana: So by giving him medicine, maybe I can give him a better chance…
Prabhupada: “Maybe” can be, but it is not guaranteed. You cannot do anything.
Cyavana: But at least I should try.
Prabhupada: Try. Foolishly you try whatever you like. That is another thing. But it is not under your
control. You can try. That is your… Of course, you must try as a dutiful father, but you should know that
you cannot take any guarantee or do anything, good or bad. That you have already said, “the destiny.”
That is prominent. That is prominent, not you.
Cyavana: The tendency of the humans…
Prabhupada: You can do the best to train your child to become Krsna conscious. That is in your power.
That you can do. That is the best service, not anything else. That is not possible. If you become yourself
Krsna conscious, and if you try to make your son Krsna conscious, that you can do. And that is the duty,
real duty. Other things, you cannot do anything. That is destiny. And if you make him Krsna conscious,
then destiny can also be changed. This is the concession of Krsna consciousness. Destiny also can be
changed. Karmani nirdahati kintu ca bhakti-bhajam [Bs. 5.54]. One who comes to Krsna consciousness,
his karma is also changed.
Cyavana: Is that karma dovetailed?
Prabhupada: Yes.
Cyavana: It’s still there.
Prabhupada: Still can be changed by bhakti. Just like one man is condemned to death. Nobody can
change it, but the king can change it. Only by the mercy of king he can be saved, not otherwise. Even the
judge who has punished him, he cannot do it. Whatever is ordered, there is order. He cannot change it.
Similarly, if you become devotee, then your destiny can be changed. A devotee never is anxious to
change his destiny. That is devotee’s…
Pusta Krsna: Like Maharaja Pariksit.
Cyavana: But if his destiny takes him away from Krsna, then he is not…
Prabhupada: That is Krsna’s desire. If Krsna desires, He can do anything. So a devotee does not interfere
with Krsna’s desire.
Pusta Krsna: We know that Krsna desires everyone to become Krsna conscious.
Prabhupada: Oh, that is… Krsna says. That is His desire. Sarva-dharman pa…, mam ekam saranam
vraja. That is Krsna’s desire.
Pusta Krsna: So Krsna is not causing everyone to forget Him.
Prabhupada: No. Krsna’s desire is open to everyone. We don’t accept it. That is our obstinacy.
Krsna says “There is soul.” We do not say. “No, there is no soul.” This is our position. Krsna says, “Within
this body there is soul,” and we don’t accept. We’ll argue. This is our position. He is giving direct
instruction, “Yes, there is soul,” but we don’t accept. Disobedient.
Cyavana: But if Krsna knows that we will suffer in this material world, why does He let us go away from
Him? Why doesn’t He keep us there?
Prabhupada: Eh?
Cyavana: If Krsna knows that we will suffer here in this material world if we come here, why does He let
us go?
Prabhupada: Why the thief goes to the prisonhouse? He knows that “If I go to the prisonhouse, I will be
put into distress.”
Cyavana: But the government is not strong enough to force him not to go, not to steal.
Prabhupada: Why government is not strong enough?
Cyavana: The government doesn’t have the power to control everyone. But Krsna can…
Prabhupada: No. Even if he’s strong enough, you disobey. The government has made so many things
that you cannot steal, the iron chest, but still, you are clever enough that you do.
Pusta Krsna: The independence is there. Sometimes people ask, Prabhupada, that if the spiritual world is
anandamayo ‘bhyasat, full of bliss, then how is it that, somehow or another, we’ve left that blissful
situation and come into this hellish…
Prabhupada: This argument we have talked many times. Everyone knows that out of prisonhouse
freedom is there. Why he goes to the prisonhouse? Everyone knows it. Why does he go to the
prisonhouse?
Pusta Krsna: Not by choice. He is placed there.
Cyavana: Krsna is the supreme controller. If He wanted to check us from going there, He could check us
from going into the prison, from offending.
Prabhupada: No. Krsna has given you independence. So you are…. By mentality, you have to suffer.
Suppose if a child wants to do something, play, if you check it, check it, then he will go mad. Just like
mother Yasoda was showing stick to Krsna, and when Krsna became so much afraid, he (she) became
immediately anxious: “Oh, Krsna has too much anxiety. He may fall sick.” So immediately throw away.
So this is father-mother’s affection.
Cyavana: So actually it is Krsna’s mercy that He allows us to come here, free ourselves from…
Prabhupada: Yes. Yes. He has given you little freedom. He doesn’t want to take your freedom.
Harikesa: You gave two examples in Los Angeles about the master, big master, like president of DuPont
walking his dog. The president of DuPont is walking his dog in Central Park. The dog makes him go this
way and this way and this way. And you said we are just passing stool and urine in the material world,
and Krsna is just letting us run here and there.
Prabhupada: Yes. Anumanta. In the Bhagavad-gita it is said, anumanta, upadrasta.
Cyavana: In the Caitanya-caritamrta in one of your purports you gave the example of Paramatma being
compared to when there is a circus in a village the government sends one inspector to watch over the
activities. Then, when the circus goes, he is no longer there. Could you explain it? (pause)
Pusta Krsna: Prabhupada, if Krsna is the reservoir of pleasure, then what does He need us for? If Krsna is
all blissful, then what… We’re so, it seems, incapable of pleasing Krsna. He is so magnanimous. What
does He need us for?
Prabhupada: He does not ask for Himself. For you. If you come to Krsna and enjoy with Him, that is your
good. He is self-sufficient. He doesn’t require.
Pusta Krsna: Sometimes, Prabhupada, when they see your Bhagavad-gita, they say, “Oh, it is too big for
me to read.” They don’t know that the purport…. They’ve never read.
Prabhupada: Therefore I say that bring them, let them chant and dance and take prasadam. That,
everyone will hear, agree.
Harikesa: One who does that, he is preaching? One who arranges for chanting and dancing and taking
prasadam, that is as good as preaching?
Prabhupada: Yes. Sravanam, kirtanam, arcanam,anything.
Harikesa: These festival programs are very important.
Prabhupada: (pause) You have to spend or waste gallons of blood before you can convert a person to
Krsna consciousness. It is so difficult task.
Cyavana: You have to spend?
Prabhupada: Gallons of blood, waste.
Cyavana: In what way?
Prabhupada: By talking with him, with the rascal and foolish. You tax your brain and spoil your energy,
blood.
Harikesa: Spend so much food.
Cyavana: So we should do that.
Prabhupada: Unless you are not a preacher. You should be prepared. Yes. They cuts, sacrifices life, what
to speak of wasting blood. Wasting life. This is preacher. Then he is recognized by Krsna: “He has done
so much for Me.”
Pusta Krsna: Krsna will give more and more energy.
Prabhupada: He is going to die for Krsna, and therefore he is recognized. Na ca tasman manusyesu
kascin me priya-krttamah [Bg. 18.69]. You become immediately very dear to Krsna. Your business is how
to become very intimate to Krsna. That will be served by preaching.
Cyavana: Would you like to hear this verse?
na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi
[Bg. 18.69]
“There is no servant in this world more dear to Me than he, nor will there ever be one more dear.”
Prabhupada: Who? Ya idam para…
Pusta Krsna: “For one who explains the supreme secret to the devotees, devotional service is
guaranteed, and at the end he will come back to me.”
Prabhupada: Yes.
Pusta Krsna: Sometimes… I’ve had one person. He complained, “Why is there no purport for this verse,
‘There is no servant in this world more dear to Me than he, nor will there ever be one more dear’?”
Prabhupada: No purport?
Pusta Krsna: Yes. They have mentioned that there is no purport for this verse.
Prabhupada: It is already explained. Anyone who is preaching…
Harikesa: That verse is self-effulgent.
Pusta Krsna: Yes.
Harikesa: You are the purport.
Pusta Krsna: Simply people are trying to find out ways that they don’t have to surrender to perfect
knowledge. They can go on enjoying in the material world.
Prabhupada: Wanted… (indistinct) A little… (indistinct)
Harikesa: I think you should preach every breakfast. Your appetite is very good.
Prabhupada: Hm?
Harikesa: Every breakfast you should preach. Then your appetite will be very good.
Prabhupada: No, appetite or no appetite, I preach. (laughter) I do not preach for increasing appetite.
Devotee 2: Do you want this?
Prabhupada: Hm? Yes. What is that?
Brahmananda: This is lavana-bhaskara [ayur-vedic medicine for increasing appetite].
Prabhupada: Lavana-bhaskara, it is? No. Yes. Yesterday night what did I take?
Harikesa: At night you’re supposed to take tripolin(?), no?
Prabhupada: Yes.
Harikesa: At night Prabhupada takes tripolin(?). After meals he takes this Bhaskara-lavana.
Prahupada: But…
Brahmananda: At night you took this one?
Prabhupada: Yes.
Harikesa: No, at night he’s supposed to take tripolin.
Prabhupada: You follow. (end)
[Room Conversation w/ Srila Prabhupada–October 4, 1975, Mauritius]
7. From Shrimad Bhagavatam and the Vaishnava Cult (Maya):
(From an interview with Pandit Shyamasundar Chakravarty, a leader of the Independence
Movement and at that time the Chief Editor of Servant and Vasumati, an English magazine.)
Q: What is maya?
A: The derivative meaning of maya is what is measurable. Bhagavan is the Lord of maya;
He cannot be measured. Where there is an attempt to measure God, there is maya and not
God. 'Ma' means 'not' and 'ya' means 'what', i.e., 'what is not God' is maya. The maya as
said in the Shrimad-Bhagavatam is not like the Satan in the Christian theology, a separate
entity from God, altogether another entity. According to the Bhagavata school, maya is in
Bhagavan in the condemned state (S.B. 1.7.4-5) in order to award condign punishment on
the atomic sentience (i.e. jivas) controllable by maya. In the Gita (7.4-5) God has said:
"Earth, water, fire, air, sky, the mind, intelligence and egotism-these constitute My separate
inferior potency, whereas other than this is My superior potency constituting the jivas by
which is supported the universe." This inferior potency is the maya-potency. This inferior
potency has been stupefying the jivas that are apathetic towards God since before the
beginning of time and causing misunderstanding in them, sometimes assuming the form of
'twenty-four items of entity' of Kapila, (the originator of the Sankhya System), sometimes
as the 'atom' of Kanada (of the Vaiseshika System), sometimes also as Jaimini's principle of
'elevation' (in the Purva Mimamsa System), sometimes again as the 'sixteen objects' of
Gautama (in the Nyaya System), sometimes as 'superhuman power and absolute oneness
with God' of Patanjali (of the Yoga system), and sometimes as the pretence of search after
Brahman (of the Shankar School).
Q: Why does such an event happen'?
A: Because the Jivas have free will of their own.
Q: Then how can this be reconciled with the teaching of the Gita which says: "God stays in
the heart of all the creatures and makes them whirl round, in a machine, as it were, by the
agency of maya"? (Bg. 18.61)
A: This instruction in the Gita rather supports the above statement. It is Shri Vishnu Who is
God, the Controller of all beings. God gives the jivas the fruit according to their performance
of karma. Jiva is the doer and God is the Giver. God's authority is seen in the giving of the
fruits, and governance of the cause and effect. So God is the Giver of the fruit and the jivas,
the enjoyers thereof.
Q: Why is there the independence of the jivas?
A: Jivas are the atomic parts of God, the vibhu-chit (Plenary Sentience). The property of the
sea, viz. water, is present in an atomic degree in a drop too. Vibhu (or Over-Lord) God is
totally independent, there is independence in anu-chit-jiva (i.e., atomic sentience) too
proportionately.
Q: Is the proper use or abuse of the independence of jivas instigated by God'?
A: If it had been God-instigated, then that would have amounted to the service of God and
not caused the jiva's forgetfulness about Him.
Q: Then how can the conclusion be arrived at, viz., 'everything depends upon God's Will'? I
am putting these questions not for the sake of discussion. I am asking them, because you
are a great scholar and a great devotee at the same time. In the Hindi Gita of Shri Tilaka I
read an abhanga (panegyric to God) by Tuka-Rama, the sense of which runs thus: "Oh God,
if my karma brings me liberation, then what should I have to do with You?"
A: The Shrimad-Bhagavatam has given a reply to this (SB 10.14.8): "He is an heir to
liberation, O God, who, feeling Your Grace in everything and enduring the troubles caused
by his own karma, bows down to You with mind, speech and body i.e., wholeheartedly." He
who has acquired fitness for being freed from the world, understands that if the blame is
laid at the door of God, then, on account of the want of the tendency towards doing service
to God, liberation is never available, but only that person can easily become the possessor
of the position of liberation, who is fortunate in having the tendency for the chit-service
aroused in him, and he can be more attracted towards God, considering all the troubles and
difficulties as His Grace.
Q: Then, are the sins that we commit due to God's Grace?
A: No, they are not. The predilection for sins has been given to test us, in the same manner
as money, paddy, a copy of the Shrimad-Bhagavatam, etc. are placed before an infant at
the time of the first-rice ceremony to see what it takes according to its innate tendency.
Before the thread ceremony, too, the Acharya tests the tendency of the boy to be initiated.
God's cruelty is what the human intellect apprehends when it is apathetic towards God. If
one takes it to be a punishment, it is to be understood that such a one is wanting in a
serving temper and in attraction for God. God is the Shelter for all. He sends many
obstacles and inconveniences to those who wish for shelter under Him, in order to test their
ardour and steadiness. For example, when the Vaidya prescribes bitter and astringent
medicines and distasteful diets, or the doctor opens the abscess with his lancet, if the
patient is displeased with them, on the ground that they are cruel and not his well-wishers,
his decision is wrong, as he has taken his real friends to be enemies. The divine potency,
maya, has kept tempting objects as exhibits for alluring me, just as the fishing hook or the
net or the rat-trap or the chain, is set to delude fish, rats, elephants, etc. The object is that
I may thereby get more and more entangled in the worldly meshes. Misled by these
deluding traps, sometimes I become a wanton performer of misdeeds, sometimes a
philanthropist doing good deeds, sometimes again consider oneness with non-distinct
Brahman as good for me, feeling a high regard for the doctrines of Buddha, Shankaracharya
or Kapila. Mayadevi has placed, in order, alluring things according to the diverse
temperaments of the persons who are deluded by the tenets of karma or jnana due to their
having desires for things other than the Truth. Jiva will attain his true well-being, when he
engages himself in the accounts relating to God; there is no other way thereto. God does
not set up obstructions against anyone, and He is not the destroyer of chetana-dharma or
sentience in him. It would have been an act of cruelty on His part, if He had placed
obstacles against this sentience. He is only informing the sentient entities of what is the
proper use of their sentience and what are its abuses."
Divine Name Haridas
7. Shri Nama-Sankirtan destroys destiny424
"Hence for those who are after the attainment of liberation, there is .no other method so
competent as the incessant chanting of Shri Hari-Nama, because Shri Hari-Nama-Sankirtan
does not harness the human mind into actions (Karma Kanda) but cuts asunder their
re¬straints; whereas, the expiatory rites once again prompt the mind for impure actions,
influenced by the qualities of Rajas and Tamas."425 "People in this age would never worship
the Supreme Lord Shri Hari, Whose Name even if unconsciously uttered by a man at the
thresh¬old of death, bedridden, extremely afflicted, deprived of strength, and unable to
move the limbs even, attains the highest goal, com¬pletely freed from all the evil bonds of
Karma."426 "Even a worm¬like person, utterly inferior and insignificant in position, uttering
the Name 'Govinda' everyday, having controlled his senses, is totally freed from all the sins,
and shines like a god."427
Dialectic Spiritualism
Chapter VIII
Excerpt
Hayagriva dasa: As for the existence of evil and suffering in the world,
Alexander writes: "God is not responsible for the miseries endured in
working out His providence, but rather we are responsible for our
acts .... "
Srila Prabhupada: Yes, we create our own miserable condition, just as
a silkworm creates a cocoon, becomes entrapped and dies.
a$raddadhanal], p u r ~ a
dharmasyiisya parantapa
aprapya mam nivartante
mr:tyu-sarhsiira-vartmani
''Those who are not faithful on the path of devotional service cannot
attain Me, 0 conqueror of foes, but return to birth and death in this
material world." (Bg. 9.3) Because the living entity acts independently,
not caring for God's instructions, he is entangled, and he suffers. In this
way, he creates his own suffering.
Second Chance
Excerpt
Death, a Critical Time of Life
As mentioned above, one's mentality at the time of death is all-important. But if we
become complacent and think, "Oh, death takes place--what of it?" then we cannot
advance on the spiritual path. Just as the air carries fragrances, so a person's mentality
at the time of death will carry him to his next life. If he has cultivated the mentality of
a Vaisnava, a pure devotee of Krishna, then he will immediately be transferred to
Vaikuntha. But if he has cultivated the mentality of an ordinary karmi, a fruitive
worker, then he will have to stay in this material world to suffer the consequences of
the kind of mentality he has thus created.
Suppose I am a businessman. If I simply do business up till the point of death,
naturally my mentality will be business. One Calcutta businessman at the time of
death asked about the management of his mill. He might have taken his next birth as a
rat in his mill. This is possible. At the time of death, whatever you are thinking will
carry you to your next body. Krishna is very kind, and whatever mentality one is
absorbed in at the time of death, Krishna will provide an appropriate body: "All right,
you are thinking like a rat? Become a rat." "You are thinking like a tiger? Become a
tiger." "You are thinking like My devotee? Come to Me."
By chanting Hare Krishna, we can mold our thoughts so that we are always thinking
of Krishna. As Krishna recommends in the Bhagavad-gita (6.47), yoginam api
sarvesam mad-gatenantaratmana: "The first-class yogi is he who always thinks of Me
within his heart." The Krishna consciousness movement is especially meant for
helping the members of human society come to this state of full Krishna
consciousness. Then at the end of life one will simply remember Krishna. Whatever
you practice throughout your life will determine your consciousness at death. That is
natural.
One who properly prepares for the time of death is really intelligent, while one who
thinks he can remain at home forever and enjoy the association of his wife and
children is a fool. In illusion a man thinks, "My bank balance, my nice house, and my
family will protect me." But these cannot protect anyone. The Srimad-Bhagavatam
(2.1.4) declares,
dehapatya-kalatradisv
atma-sainyesv asatsv api
tesam pramatto nidhanam
pasyann api na pasyati
"One who is mad thinks, 'My strong body, my grown-up children, my good wife,
and my bank balance will save me.' " We are simply struggling in this material world
like soldiers fighting on a battlefield. Our soldiers are our children, our wife, our bank
balance, our countrymen, etc. The Srimad-Bhagavatam warns us not to take shelter of
such fallible soldiers. Even though a man has seen that his father and grandfather,
who were once living, are existing no more, he does not see that likewise everyone,
including himself, will be destroyed. How can he protect his son? How can his son
protect him? These questions do not arise for the materialist who is simply engrossed
in the animal propensities of eating, sleeping, defending, and mating.
Krsna Book Volume 2
Prayers by Personified Vedas
Excerpt
The Vedas personified continued. "Our dear Lord," they prayed, "You are equal to all,
with no partiality toward a particular type of living entity. As Your parts and parcels,
all living entities enjoy or suffer in different conditions of life. They are just like the
sparks of a fire. Just as sparks dance on a blazing fire, so all living entities are dancing
on Your support. You are providing them with everything they desire, and yet You
are not responsible for their position of enjoyment or suffering. There are different
types of living entities—demigods, human beings, animals, trees, birds, beasts, germs,
worms, insects and aquatics—and all are enjoying or suffering in life by resting on
You. The living entities are of two kinds: one class is called ever-liberated, nityamukta, and the other class is called nitya-baddha. The nitya-mukta living entities are
in the spiritual kingdom, and the nitya-baddha are in the material world.
"In the spiritual world both the Lord and the living entities are manifest in their
original status, like live sparks in a blazing fire. But in the material world, although
the Lord is all-pervasive in His impersonal feature, the living entities have forgotten
their Kåñëa consciousness, just as sparks sometimes fall from a blazing fire and lose
their original brilliant condition. Some sparks fall onto dry grass and thus ignite
another big fire. This is a reference to the pure devotees who take compassion on the
poor and innocent living entities. The pure devotee enlightens Kåñëa consciousness
in the hearts of the conditioned souls, and thus the blazing fire of the spiritual world
becomes manifest even within this material world. Some sparks fall onto water; they
immediately lose their original brilliance and become almost extinct. This is
comparable to the living entities who take their birth in the midst of gross
materialists, in which case their original Kåñëa consciousness becomes almost
extinct. Some sparks fall to the ground and remain midway between the blazing and
extinct conditions. Thus some living entities are without Kåñëa consciousness, some
are between having and not having Kåñëa consciousness, and some are actually
situated in Kåñëa consciousness. The demigods in the higher planets, beginning form
Lord Brahmä, Indra, Candra, the sun-god, the moon-god, and various other
demigods, are all Kåñëa conscious. Human society is between the demigods and the
animals, and thus some are more or less Kåñëa conscious, and some are completely
forgetful of Kåñëa consciousness. The third-grade living entities, namely the animals,
beasts, plants, trees and aquatics, have completely forgotten Kåñëa consciousness.
This example stated in the Vedas of the the sparks of a blazing fire is very
appropriate for understanding the condition of different types of living entities. But
above all other living entities is the Supreme Personality of Godhead, Kåñëa or
Puruñottama, who is always liberated from all material conditions.
"The question may be raised as to why the living entities have fallen by chance into
different conditions of life. To answer this question, we first have to understand that
there cannot be any influence of chance for the living entities; chance is for
nonliving entities. According to the Vedic literatures, living entities have
knowledge, and thus they are called caitanya, which means in knowledge. Their
situation in different conditions of life, therefore, is not accidental. It is by their
choice because they have knowledge. In the Bhagavad-gétä the Lord says, 'Give up
everything and just surrender unto Me.' This process of realizing the Supreme
Personality of Godhead is open for everyone, but still it is the choice of the
particular living entity whether to accept or reject this proposal. In the last portion
of the Bhagavad-gétä, Lord Kåñëa very plainly said to Arjuna, 'My dear Arjuna, now I
have spoken everything to you. Everything now depends on whether you choose to
accept it.' Similarly, the living entities who have come down to this material world
have made their own choice to enjoy this material world. It is not that Kåñëa sent
them into this material world. The material world is created for the enjoyment of
living entities who wanted to give up the eternal service of the Lord to become the
supreme enjoyer themselves. According to Vaiñëava philosophy, when a living entity
desires to gratify his senses and forgets the service of the Lord, he is given a place in
the material world to act freely according to his desire, and therefore he creates a
condition of life in which he either enjoys or suffers. We should know definitely that
both the Lord and the living entities are eternally cognizant. There is no birth and
death for either the Lord or the living entities. When creation takes place, it does
not mean that the living entities are created. The Lord creates this material world to
give the conditioned souls a chance to elevate themselves to the higher platform of
Kåñëa consciousness. If the conditioned soul does not take advantage of this
opportunity, then after the dissolution of this material world, he enters into the body
of Näräyaëa and remains there in deep sleep until the time of another creation.
"In this connection the example of the rainy season is very appropriate. Seasonal
rainfall may be taken as the agent for creation because after the rainfall the wet
fields are favorable for growing different types of vegetation. Similarly, as soon as
there is creation by the Lord's glancing over the material nature, immediately the
living entities spring up in their different living conditions, just as different types of
vegetation grow after a rainfall. The rainfall is one, but the creation of the different
vegetables is varied. The rain falls equally on the whole field, but the different
vegetables sprout up in different shapes and different forms according to the seeds
planted. Similarly, the seeds of our desires are varied. Every living entity has a
different type of desire, and that desire is the seed which causes his growth in a
certain type of body. This is explained by Rüpa Gosvämé by the word päpa-béja. Päpa
means sinful. All our material desires are to be taken as päpa-béja, or the seeds of
sinful desires. Bhagavad-gétä explains that our sinful desire is that we do not
surrender unto the Supreme Lord. The Lord therefore says in Bhagavad-gétä, 'I shall
give you protection from the resultant actions of sinful desires.' These sinful desires
are manifested in different types of bodies; therefore, no one can accuse the
Supreme Lord of partiality in His giving one type of body to a certain type of living
entity and another type of body to another living entity. All the bodies of the
8,400,000 species come according to the mental condition of the individual living
entities. The Supreme Personality of Godhead, Puruñottama, only gives them a
chance to act according to their desires. Therefore, the living entities are acting,
taking advantage of the facility given by the Lord.
"At the same time, they are born from the transcendental body of the Lord. This
relationship between the Lord and the living entities is explained in the Vedic
literatures, wherein it is said that the Supreme Lord maintains all His children,
giving them whatever they want. Similarly, in the Bhagavad-gétä, the Lord says, 'I am
the seed-giving father of all living entities.' It is very simple to understand that the
father gives birth to the children, but the children act according to their own
desires. Therefore the father is never responsible for the different futures of his
children. Each child can take advantage of the father's property and instruction, but
even though the inheritance and instruction may be the same for all the children,
out of their different desires, each child creates a different life and thereby suffers or
enjoys.
"Similarly, the Bhagavad-gétä's instructions are equal for everyone; everyone should
surrender unto the Supreme Lord, and He will take charge of them and protect them
from sinful reactions. The facilities of living in the creation of the Lord are equally
offered to all living entities. Whatever there is, either on the land, on water or in the
sky, is equally given to all living entities. Since they are all sons of the Supreme
Lord, everyone can enjoy the material facilities given by the Lord, but unfortunate
living entities create unfavorable conditions of life by fighting among themselves.
The responsibility for this fighting and creating favorable and unfavorable situations
of life lies with the living entities, not with the Supreme Personality of Godhead.
Therefore, if the living entities take advantage of the Lord's instructions as given in
the Bhagavad-gétä and develop Kåñëa consciousness, then their lives become
sublime, and they can go back to Godhead.
"One may argue that because this material world is created by the Lord, He is
therefore responsible for its condition. Certainly He is indirectly responsible for the
creation and maintenance of this material world, but He is never responsible for the
different conditions of the living entities. The Lord's creation of this material world
is compared to the cloud's creation of vegetation. In the rainy season the cloud
creates different varieties of vegetables. The cloud pours water on the surface of the
earth, but it never touches the earth directly. Similarly, the Lord creates this
material world simply by glancing over the material energy. This is confirmed in the
Vedas: He threw His glance over the material nature, and thus there was creation. In
the Bhagavad-gétä it is also confirmed that simply by His transcendental glance over
the material nature, He creates different varieties of entities, both movable and
immovable, living and dead.
"The creation of the material world can therefore be taken as one of the pastimes of
the Lord; it is called one of the pastimes of the Lord because He creates this material
world whenever He desires. This desire of the Supreme Personality of Godhead is
also extreme mercy on His part because it gives another chance to the conditioned
souls to develop their original consciousness and thus go back to Godhead. Therefore
no one can blame the Supreme Lord for creating this material world.
"From the subject matter under discussion, we can gain a clear understanding of the
difference between the impersonalists and the personalists. The impersonal
conception recommends merging in the existence of the Supreme, and the voidist
philosophy recommends making all material varieties void. Both these philosophies
are known as Mäyäväda. Certainly the cosmic manifestation comes to a close and
becomes void when the living entities merge into the body of Näräyaëa to rest until
another creation, and this may be called an impersonal condition, but these
conditions are never eternal. The cessation of the variegatedness of the material
world and the merging of the living entities into the body of the Supreme are not
permanent because the creation will take place again, and the living entities who
merge into the body of the Supreme without having developed their Kåñëa
consciousness will again appear in this material world when there is another
creation. The Bhagavad-gétä confirms the fact that this material world is created and
annihilated. This is going on perpetually, and conditioned souls who are without
Kåñëa consciousness come back again and again whenever the material creation is
manifest. If such conditioned souls take advantage of this opportunity and develop
Kåñëa consciousness under the direct instruction of the Lord, then they are
transferred to the spiritual world and do not have to come back again to the material
creation. It is said, therefore, that the voidists and the impersonalists are not very
intelligent because they do not take shelter under the lotus feet of the Lord. Because
they are less intelligent, these voidists and impersonalists take to different types of
austerities, either to attain the stage of nirväëa, which means finishing the material
conditions of life, or to attain oneness by merging into the body of the Lord. All of
them again fall down because they neglect the lotus feet of the Lord."
In the Caitanya-caritämåta, the author, Kåñëadäsa Kaviräja Gosvämé, after studying
all the Vedic literature and hearing from all authorities, has given his opinion that
Kåñëa is the only supreme master and that all living entities are His eternal servants.
His statement is confirmed in the prayers by the personified Vedas. The conclusion
is, therefore, that everyone is under the control of the Supreme Personality of
Godhead, everyone is serving under the supreme direction of the Lord, and everyone
is afraid of the Supreme Personality of Godhead. It is out of fear of Him that
activities are being rightly executed. Everyone's position is to be subordinate to the
Supreme Lord, yet the Lord has no partiality in His view of the living entities. He is
just like the unlimited sky; as the sparks of a fire dance in the fire, similarly, all living
entities are like birds flying in the unlimited sky. Some of them are flying very high,
some are flying at a lesser altitude, and some are flying at a still lesser altitude. The
different birds are flying in different positions according to their respective abilities
to fly, but the sky has nothing to do with this ability. In the Bhagavad-gétä also, the
Lord confirms that He awards different positions to different living entities
according to their proportionate surrender. This proportionate reward by the
Personality of Godhead to the living entities is not partiality. Therefore, in spite of
the living entities' being situated in different positions, in different spheres, and in
different species of life, all of them are always under the control of the Supreme
Personality of Godhead, and yet He is never responsible for their different living
conditions. It is foolish and artificial, therefore, to think oneself equal to the
Supreme Lord, and it is still more foolish to think that one has not seen God.
Everyone is seeing God in His different aspects; the only difference is that the theist
sees God as the Supreme Personality, the most beloved, Kåñëa, and the atheist sees
the Absolute Truth as ultimate death.
The personified Vedas continued to pray. "Our dear Lord from all Vedic information
it is understood that You are the supreme controller, and all living entities are
controlled. Both the Lord and the living entities are called nitya, eternal, and so are
qualitatively one, yet the singular nitya, or the Supreme Lord, is the controller,
whereas the plural nityas are controlled. The individual controlled living entity
resides within the body, and the supreme controller, as Supersoul, is also present
there, but the Supersoul is controlling the individual soul. That is the verdict of the
Vedas. If the individual soul were not controlled by the Supersoul, then how could
one explain the Vedic version that a living entity transmigrates from one body to
another, enjoying and suffering the effects of his past deeds? Sometimes he is
promoted to a higher standard of life, and sometimes he is degraded to a lower
standard of life? Thus the conditioned souls are not only under the control of the
Supreme Lord, but they are also conditioned by the control of the material nature.
This relationship of the living entities to the Supreme Lord as the controlled and the
controller definitely proves that although the Supersoul is all-pervasive, the
individual living entities are never all-pervasive. If the individual souls were allpervasive, there would be no question of their being controlled. The theory that the
Supersoul and the individual soul are equal is therefore a polluted conclusion, and
no sensible person accepts it; rather, one should try to understand the distinctions
between the supreme eternal and the subordinate eternals."
The personified Vedas therefore concluded, "O Lord, both You and the limited
dhruvas, the living entities, are eternal. The form of the unlimited eternal is
sometimes calculated as the universal form, and in the Vedic literatures like the
Upaniñads, the form of the limited eternal is vividly described. It is said therein that
the original spiritual form of the living entity is one ten-thousandth the size of the
tip of a hair. It is stated that the spirit is greater than the greatest and smaller than
the smallest. The individual living entities, who are eternally part and parcel of God,
are smaller than the smallest. With our material senses, we can perceive neither the
Supreme, who is greater than the greatest, nor the individual soul, who is smaller
than the smallest. We have to understand both the greatest and the smallest from
the authoritative sources of Vedic literature. Vedic literature states that the
Supersoul is sitting within the body of a living entity and is as big as a thumb.
Therefore the argument may be put forward, how can something the size of a thumb
be accommodated within the heart of an ant? The answer is that this thumb
measurement of the Supersoul is imagined in proportion to the body of the living
entity. In all circumstances, therefore, the Supersoul and the individual living entity
cannot be taken as one, although both of them enter within the material body of a
living entity. The Supersoul living within the heart is for directing or controlling the
individual living entity. Although both are dhruva, or eternal, the living entity is
always under the direction of the Supreme.
"It may be argued that because the living entities are born of the material nature,
they are all equal and independent. In the Vedic literature, however, it is said that
the Supreme Personality of Godhead impregnates the material nature with the
living entities, and then they come out. Therefore, the appearance of the individual
living entities is not factually due to material nature alone, just as a child produced
by a woman is not her independent production. A woman is first impregnated by a
man, and then a child is produced. As such, the child produced by the woman is part
and parcel of the man. Similarly, the living entities are apparently produced by the
material nature, but not independently. It is due to the impregnation of material
nature by the supreme father that the living entities are present. Therefore the
argument that the individual living entities are not part and parcel of the Supreme
cannot stand. For example, the different parts and parcels of the body cannot be
taken as equal to the whole; rather, the whole body is the controller of the different
limbs. Similarly, the parts and parcels of the supreme whole are always dependent
and are always controlled by the source of the parts and parcels. It is confirmed in
the Bhagavad-gétä that the living entities are part and parcel of Kåñëa: mamaiväàço.
No sane man, therefore, will accept the theory that the Supersoul and the individual
soul are of the same category. They are equal in quality, but quantitatively the
Supersoul is always the Supreme, and the individual soul is always subordinate to the
Supersoul. That is the conclusion of the Vedas."
Two significant words used in this connection is yanmaya and cinmaya. In Sanskrit
grammar, the word mayat is used in the sense of transformation, and also in the
sense of sufficiency. The Mäyävädé philosophers interpret that yanmaya or cinmaya
indicates that the living entity is always equal to the Supreme. But one has to
consider whether this affix, mayat, is used for sufficiency or for transformation. The
living entity never possesses anything exactly in the same proportion as the Supreme
Personality of Godhead. Therefore, this mayat affix cannot be used to mean that the
individual living entity is self-sufficient. The individual living entity never has
sufficient knowledge; otherwise, how could he have come under the control of maya,
or the material energy? The word sufficient can be accepted, therefore, only in
proportion to the magnitude of the living entity. The spiritual oneness of the
Supreme Lord and the living entities is never to be accepted as homogeneity. Each
and every living entity is individual. If homogeneous oneness is accepted, then by
the liberation of one individual soul, all other individual souls would have been
liberated immediately. But the fact is that every individual soul is differently
enjoying and suffering in the material world.
The word mayat is also used in the sense of transformation, or sometimes it is also
used to mean by-product. The impersonalist theory is that Brahman Himself has
accepted different types of bodies and that this is His lélä or pastime. There are,
however, many hundreds and thousands of species of life in different standards of
living conditions, such as human beings, demigods, animals, birds and beasts, and if
all of them were expansions of the Supreme Absolute Truth, then there would be no
question of liberation because Brahman is already liberated. Another interpretation
put forward by the Mäyävädés is that in every millennium different types of bodies
are manifested, and when the millennium is closed, all the different bodies or
expansions of Brahman automatically become one, ending all different
manifestations. Then in the next millennium, according to this theory, Brahman
again expands in different bodily forms. If we accept this theory, then Brahman
becomes subject to change. But this cannot be accepted. From Vedänta-sütra we
understand that Brahman is by nature joyful. He cannot, therefore, change Himself
into a body which is subject to painful conditions. Actually, the living entities who
are part and parcel of Brahman are infinitesimal particles prone to be covered by the
illusory energy. As explained before, the particles of Brahman are like sparks
blissfully dancing within a fire, but there is a chance of their falling from the fire to
smoke, although smoke is another condition of fire. This material world is just like
smoke, and the spiritual world is just like a blazing fire. The innumerable living
entities are prone to fall down to the material world from the spiritual world when
influenced by illusory energy, and it is also possible for the living entity to become
liberated again when by cultivation of real knowledge he becomes completely freed
from the contamination of the material world.
The theory of the asuras is that the living entities are born of material nature, or
prakåti, in touch with the puruña. This theory also cannot be accepted because both
the material nature and the Supreme Personality of Godhead are eternally existing.
Neither the material nature nor the Supreme Personality of Godhead can be born.
The Supreme Lord is known as aja, or unborn. Similarly, the material nature is also
called ajä. Both the terms, aja and ajä, mean unborn. Because both the material
nature and the Supreme Lord are unborn, it is not possible that they can beget the
living entities. As water in contact with air sometimes presents innumerable bubbles,
so a combination of material nature and the Supreme Person causes the appearance
of the living entities within this material world. As bubbles in the water appear in
different shapes, similarly the living entities also appear in the material world in
different shapes and conditions, influenced by the modes of material nature. As
such, it is not improper to conclude that the living entities appearing within this
material world in different shapes, such as human beings, demigods, animals, birds,
beasts, etc., all get their respective bodies due to different desires. No one can say
when such desires were awakened in them, and therefore it is said, anädi-karma: the
cause of such material existence is untraceable. No one knows when material life
began, but it is a fact that it does have a point of beginning because originally every
living entity is a spiritual spark. As sparks falling onto the ground from a fire have a
beginning, similarly the living entities coming to this material world have a
beginning, but no one can say when. Even during the time of dissolution, these
living entities remain merged in the spiritual existence of the Lord, as if in deep
sleep, but their original desires to lord it over the material nature do not subside.
Again, when there is cosmic manifestation, they come out to fulfill the same desires,
and therefore they appear in different species of life.
This merging into the Supreme at the time of dissolution is compared to honey. In
the honeycomb, the tastes of different flowers and fruits are conserved. When one
drinks honey, one cannot distinguish what sort of honey has been collected from
what sort of flower, but the palatable taste of the honey presupposes that the honey
is not homogeneous, but is a combination of different tastes. Another example is
that although different rivers ultimately mix with the water of the sea, that does not
mean that the individual identities of the rivers are thereby lost. Although the water
of the Ganges and the Yamunä mixes with the water of the sea, the River Ganges
and River Yamunä still continue to exist independently. The merging of different
living entities into Brahman at the time of dissolution involves the dissolution of
different types of bodies, but the living entities, along with their different tastes,
remain individually submerged in Brahman until another manifestation of the
material world. As the salty taste of seawater and the sweet taste of Ganges water are
different, and this difference continuously exists, so the difference between the
Supreme Lord and the living entities continually exists, even though it appears that
at the time of dissolution they merge. The conclusion is, therefore, that even when
the living entities become free from all contamination of material conditions, they
merge into the spiritual kingdom, for still their individual tastes in relationship with
the Supreme Lord continue to exist.
The personified Vedas continued: "Our dear Lord, it is our conclusion that all living
entities are attracted by Your material energy, and only due to their mistakenly
identifying themselves as products of the material nature are they transmigrating
from one kind of body to another in forgetfulness of their eternal relationship with
You. Because of ignorance, these living entities are misidentifying themselves in
different species of life, and especially when they are elevated to the human form of
life, they identify with a particular class of men, or a particular nation or race or socalled religion, forgetting their real identity as eternal servants of Your Lordship.
Due to this faulty conception of life, they are undergoing repeated birth and death.
Out of many millions of them, if one becomes intelligent enough, by association with
pure devotees, he comes to the understanding of Kåñëa consciousness and comes out
of the jurisdiction of the material misconception."
In the Caitanya-caritämåta it is confirmed by Lord Caitanya that the living entities
are wandering within this universe in different species of life, but if one of them
becomes intelligent enough, by the mercy of the spiritual master and the Supreme
Personality of Godhead, Kåñëa, then he begins his devotional life in Kåñëa
consciousness. It is said, harià véëä na måtim taranti: without the help of the
Supreme Personality of Godhead, one cannot get out of the clutches of repeated
birth and death. In other words, only the Supreme Lord, the Personality of Godhead,
can relieve the conditioned souls from the cycle of repeated birth and death.
The personified Vedas continued: "The influence of time—past, present and future
—and the material miseries, such as excessive heat, excessive cold, birth, death, old
age, disease, are all simply the movement of Your eyebrows. Everything is working
under Your direction. It is said in the Bhagavad-gétä that all material activity is going
on under the direction of the Supreme Personality of Godhead, Kåñëa. All the
conditions of material existence are opposing elements for persons who are not
surrendered unto You. But for those who are surrendered souls and are in full Kåñëa
consciousness, these things cannot be a source of fearfulness. When Lord
Nåsiàhadeva appeared, Prahläda Mahäräja was never afraid of Him, whereas his
atheist father was immediately faced with death personified and was killed.
Therefore, although Lord Nåsiàhadeva appears as death for an atheist like
Hiraëyakaçipu, He is always kind and is the reservoir of all pleasure to the devotees
like Prahläda. A pure devotee is not, therefore, afraid of birth, death, old age and
disease.
Çrépäda Çrédhara Svämé has composed a nice verse, the purport of which is as
follows: "My dear Lord, I am a living entity perpetually disturbed by the conditions of
material existence. I have been cracked into different pieces by the smashing wheel
of material existence, and because of my various sinful activities while existing in
this material world, I am burning in the blazing fire of material reaction. Somehow
or other, my dear Lord, I have come to take shelter under Your lotus feet. Please
accept me and give me protection." Çréla Narottama däsa Öhäkur also prays like this:
"My dear Lord, O son of Nanda Mahäräja, associated with the daughter of
Våñabhänu, I have come to take shelter under Your lotus feet after suffering greatly
in the material condition of life, and I pray that You please be merciful upon me.
Please do not kick me away; I have no other shelter but You."
The conclusion is that any process of self-realization or God realization other than
bhakti-yoga, or devotional service, is extremely difficult. Taking shelter of
devotional service to the Lord in full Kåñëa consciousness is therefore the only way
to become free from the contamination of material conditional life, especially in this
age. Those who are not in Kåñëa consciousness are simply wasting their time, and
they have no tangible proof of spiritual life.
It is said by Lord Rämacandra, "I always give confidence and security to anyone who
surrenders unto Me and decides definitely that He is My eternal servant because
that is My natural inclination." Similarly, Lord Kåñëa says in the Bhagavad-gétä,
"The influence of the material nature is insurmountable, but anyone who surrenders
unto Me can verily overcome the influence of material nature." The devotees are not
at all interested in arguing with the nondevotees to nullify their theories. Rather
than wasting their time, they always engage themselves in the transcendental loving
service of the Lord in full Kåñëa consciousness.
The personified Vedas continued: "Our dear Lord, although great mystic yogés may
have full control over the elephant of the mind and the hurricane of the senses,
unless they take shelter of a bona fide spiritual master, they fall victims to the
material influence and never become successful in their attempts at self-realization.
Such unguided persons are compared to merchants going to sea on a ship without a
captain. By his personal attempts, therefore, no one cannot get free from the
clutches of material nature. One has to accept a bona fide spiritual master and work
according to his direction. Then it is possible to cross over the ocean of nescience of
material conditions. Çrépada Çrédhara Svämé has composed a nice verse in this
connection, in which he says, "O all-merciful spiritual master, representative of the
Supreme Personality of Godhead, when will my mind be completely surrendered
unto your lotus feet? At that time, only by your mercy, I shall be able to get relief
from all obstacles to spiritual life, and I shall be situated in blissful life."
Actually, ecstatic samädhi, or absorption in the Supreme Personality of Godhead
can be achieved by constant engagement in His service, and this constant
engagement in devotional service can be performed only when one is working under
the direction of a bona fide spiritual master. The Vedas therefore instruct that in
order to know the science of devotional service, one has to submit himself unto the
bona fide spiritual master. The bona fide spiritual master is he who knows the
science of devotional service in disciplic succession. This disciplic succession is
called çrotriyam. The prime symptom of one who has become a spiritual master in
disciplic succession is that he is one hundred percent fixed in bhakti-yoga.
Sometimes people neglect to accept a spiritual master, and instead they endeavor for
self-realization by mystic yoga practice, but there are many instances of failure, even
by great yogés like Viçvämitra. Arjuna said in the Bhagavad-gétä that controlling the
mind is as impractical as stopping the blowing of a hurricane. Sometimes the mind is
compared to a maddened elephant. Without following the direction of a spiritual
master one cannot control the mind and the senses. In other words, if one practices
yoga mysticism and does not accept a bona fide spiritual master, he will surely fail.
He will simply waste his valuable time. The Vedic injunction is that no one can have
full knowledge without being under the guidance of an äcärya. Äcäryavän puruño
veda: one who has accepted an äcärya knows what is what. The Absolute Truth
cannot be understood by arguments. One who has attained the perfect brahminical
stage naturally becomes renounced; he does not strive for material gain because by
spiritual knowledge he has come to the conclusion that in this world there is no
insufficiency. Everything is sufficiently provided by the Supreme Personality of
Godhead. A real brähmana, therefore, does not endeavor for material perfection;
rather, he approaches a bona fide spiritual master to accept orders from him. A
spiritual master's qualification is that he is brahmaniñöham, which means that he has
given up all other activities and has dedicated his life to working only for the
Supreme Personality of Godhead, Kåñëa. When a bona fide student approaches a
bona fide spiritual master, he submissively prays to the spiritual master, "My dear
lord, kindly accept me as your student and train me in such a way that I will be able
to give up all other kinds of processes for self-realization and simply engage in Kåñëa
consciousness, devotional service."
The devotee engaged by the direction of the spiritual master in the transcendental
loving service of the Lord contemplates as follows: "My dear Lord, You are the
reservoir of pleasure. Since You are present, what is the use of the transient pleasure
derived from society, friendship and love? Persons who are unaware of the supreme
reservoir of pleasure falsely engage in deriving pleasure from sense gratification, but
this is transient and illusory." In this connection, Vidyäpati, a great Vaiñëava
devotee and poet, says, "My dear Lord, undoubtedly there is some pleasure in the
midst of society, friendship and love, although it is materially conceived, but such
pleasure cannot satisfy my heart, which is like a desert." In a desert there is a need of
an ocean of water. But if only a drop of water is poured on the desert, what is the
value of such water? Similarly, our material hearts are full of multi-desires, which
cannot be fulfilled within the material society of friendship and love. When our
hearts begin to derive pleasure from the supreme reservoir of pleasure, then we can
be satisfied. That transcendental satisfaction is only possible in devotional service, in
full Kåñëa consciousness.
Teachings of Queen Kunti
Chapter 6
Excerpt
In this material world, everyone is generally using his senses for sense gratification. That is mäyä,
illusion, and that is the cause of one's bondage. But when one comes to Kåñëa consciousness, when one
becomes purified and understands that these senses are actually meant for satisfying Kåñëa, then he is a
liberated person (mukta-puruña).
ihä yasya harer däsye
karmaëä manasä girä
nikhiläsv apy avasthäsu
jévan-muktaù sa ucyate
"A person who acts in the service of Kåñëa with his body, mind, intelligence, and words is a liberated
person, even within the material world."
One should come to understand, "My senses are meant to serve the master of the senses, Håñékeça."
The master of the senses is sitting within everyone's heart. In the Bhagavad-gétä (15.15) the Lord says,
sarvasya cähaà hådi sanniviñöo: "I am seated in everyone's heart." Mattaù småtir jïänam apohanaà ca:
"And from Me come remembrance, knowledge, and forgetfulness."
Kåñëa is so merciful that if we want to use our senses in a certain way, He will give us the chance to do
so. The senses are not ours; they are Kåñëa's, but Kåñëa gives us the opportunity to use them according
to our desires. For example, each of us has a tongue, and suppose we want to eat stool. We may say,
"Kåñëa, I want to taste stool," and Kåñëa will say, "Yes, take this body of a hog and eat stool." The
master is present—Kåñëa. He will give us an appropriate body and remind us, "My dear living entity, you
wanted to eat stool. Now you have the proper body in which to do so." Similarly, if one wants to
become a demigod, Kåñëa will give one a chance to do that also. There are 8,400,000 forms of life, and if
one wants to engage one's senses in a particular type of body, Kåñëa will give one the chance: "Come
on. Here is the body you want. Take it." But eventually one will become exasperated by using one's
senses. Ultimately one will become senseless. Therefore Kåñëa says, sarva-dharmän parityajya mäm
ekaà çaraëaà vraja [Bg. 18.66]: "Don't act like this. Your senses are meant for serving Me. You are
misusing your senses and are therefore being entrapped in different types of bodies. Therefore, to get
relief from this tedious business of accepting one body and then giving it up to accept another and again
another in continued material existence, just give up this process of sense gratification and surrender
unto Me. Then you will be saved." This is Kåñëa consciousness.
At the present moment, our senses are contaminated. I am thinking, "I am American, so my senses
should be used for the service of my country, my society, my nation." Or else I am thinking, "I am Indian,
and my senses are Indian senses, and therefore they should be used for India." In ignorance, one does
not know that the senses belong to Kåñëa. Instead, one thinks that one has American senses, Indian
senses, or African senses. This is called mäyä, illusion. In material life, the senses are covered by
designations such as " American," "Indian," and " African," but when our senses are no longer
contaminated by all these designations (sarvopädhi-vinirmuktam [Cc. Madhya 19.170]), bhakti begins.
To think "I am an American. Why shall I take to Kåñëa consciousness and worship a Hindu god?" is
foolishness. If one thinks, "I am Muhammadan," "I am Christian," or "I am Hindu," one is in illusion. One
must purify the senses so that one can understand, "I am a spirit soul, and the supreme spirit soul is
Kåñëa. I am part and parcel of Kåñëa, and therefore it is my duty to serve Kåñëa." When one thinks in
this way, one immediately becomes free. At that time, one is no longer American, Indian, African, this,
or that. At that time, one is Kåñëa-ized, or Kåñëa conscious. That is what is wanted. Therefore
Kuntédevé says, "My dear Kåñëa, Håñékeça, You are the master of the senses."
For sense gratification we have fallen into this material condition and are suffering in different varieties
of life. Because this is the material world, even Kåñëa's mother was put into suffering. Devaké was so
advanced that she became the mother of Kåñëa, but still she was put into difficulties by her own
brother, Kaàsa. That is the nature of this material world. The living entities in this world are so jealous
that if one's personal interest is hampered, one will immediately be ready to give trouble to others, even
to one's nearest relatives.
The word khala means "jealous." This material world is a world of jealousy and envy. I am envious of
you, and you are envious of me. The Kåñëa consciousness movement, however, is meant for one who is
no longer jealous or envious. By becoming free from jealousy and envy, one becomes a perfect person.
Dharmaù projjhita-kaitavo 'tra paramo nirmatsaräëäà satäm (SB 1.1.2). Those who are jealous and
envious are within this material world, and those who are not are in the spiritual world. Therefore, we
can test ourselves. If we are jealous or envious of our friends or other associates, we are in the material
world, and if we are not jealous we are in the spiritual world. There need be no doubt of whether we are
spiritually advanced or not. We can test ourselves. Bhaktiù pareçänubhavo viraktir anyatra ca (SB
11.2.42). When we eat, we can understand for ourselves whether our hunger is satisfied; we don't have
to take a certificate from others. Similarly, we can test for ourselves whether we are in the material
world or the spiritual world. If we are jealous or envious, we are in the material world, and if we are not
we are in the spiritual world.
If one is not jealous, one can serve Kåñëa very well, because jealousy and envy begin with being jealous
of Kåñëa. For example, some philosophers think, "Why should Kåñëa be God? I am also God." This is the
beginning of material life—to be envious of Kåñëa. "Why should Kåñëa be the enjoyer?" they think. "I
shall also be the enjoyer. Why should Kåñëa enjoy the gopés? I shall become Kåñëa and make a society
of gopés and enjoy." This is mäyä. No one but Kåñëa can be the enjoyer. Kåñëa therefore says in
Bhagavad-gétä, bhoktäraà yajïa: [Bg. 5.29] "I am the only enjoyer." If we supply ingredients for Kåñëa's
enjoyment, we attain the perfection of life. But if we want to imitate Kåñëa, thinking, "I shall become
God and enjoy like Him," then we are in mäyä. Our natural position is to provide enjoyment for Kåñëa.
In the spiritual world, for example, Kåñëa enjoys, and the gopés, the transcendental cowherd girls,
supply the ingredients for Kåñëa's enjoyment. This is bhakti.
Bhakti is a relationship between master and servant. The servant's duty is to serve the master, and the
master supplies whatever the servant needs.
nityo nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän
(Kaöha Upaniñad 2.2.13)
The Vedic literature informs us that Kåñëa can supply all the necessities for one's life. There is no
scarcity and no economic problem. We simply have to try to serve Kåñëa, and then everything will be
complete.
If Kåñëa desires, there may be ample supplies. In America, for example, there is an ample supply of
everything needed, although in other countries this is not so. For instance, when I went to Switzerland I
saw that everything there is imported. The only thing supplied locally is snow. This is all under Kåñëa's
control. If one becomes a devotee, one will be amply supplied with food, and if one does not become a
devotee one will be covered with snow. Everything is under Kåñëa's control, so actually there is no
scarcity. The only scarcity is a scarcity of Kåñëa consciousness.