Verse: Srimad Bhagvatam 6.15.24
Date: June 12th, 1993
Transcription: Alaka Radha Devi Dasi
Edited: Bh. Bhavisha Naran
dṛśyamānā vinārthena
na dṛśyante manobhavāḥ
karmabhir dhyāyato nānā-
karmāṇi manaso ’bhavan
TRANSLATION
These visible objects like wife, children and property are like dreams and mental concoctions. Actually, what we see has no permanent existence. It is sometimes seen and sometimes not. Only because of our past actions do we create such mental concoctions, and because of these concoctions, we perform further activities.
PURPORT
Everything material is a mental concoction because it is sometimes visible and sometimes not. At night when we dream of tigers and snakes, they are not actually present, but we are afraid because we are affected by what we envision in our dreams. Everything material is like a dream because it actually has no permanent existence.
Śrīla Viśvanātha Cakravartī Ṭhākura writes as follows in his commentary: arthena vyāghra-sarpādinā vinaiva dṛśyamānāḥ svapnādi-bhaṅge sati na dṛśyante tad evaṁ dārādayo ’vāstava-vastu-bhūtāḥ svapnādayo ’vastu-bhūtāś ca sarve manobhavāḥ mano-vāsanā janyatvān manobhavāḥ. At night one dreams of tigers and snakes, and while dreaming he actually sees them, but as soon as the dream is broken, they no longer exist. Similarly, the material world is a creation of our mental concoctions. We have come to this material world to enjoy material resources, and by mental concoction we discover many, many objects of enjoyment because our minds are absorbed in material things. This is why we receive various bodies. According to our mental concoctions we work in various ways, desiring various achievements, and by nature and the order of the Supreme Personality of Godhead (karmaṇā-daiva-netreṇa) we get the advantages we desire. Thus, we become more and more involved with material concoctions. This is the reason for our suffering in the material world. By one kind of activity, we create another, and they are all products of our mental concoctions.
LECTURE
THE FUTILITY OF MATERIAL EXISTENCE
So, Narada Muni and Angira, two very exalted sages are instructing Chitraketu who was a very powerful king about the futility of material existence, the illusory aspect of material nature.
What is illusion? Illusion is what appears to be real but actually is not. According to Baladev Vidyabhushan, the description of illusion is what appears to be something that it is not.
For example, there is no water in the mirage. Mirage is hot sand. Actually, it is an object. Mirage is an object. It is very hot sand but it appears to be water or a rope appears to be a snake. Actually, the rope is not a snake. Rope is rope but when it appears to be snake then it is an illusion. Mirage is a mirage. As mirage it is mirage but when a mirage appears to be a pool of water then it is illusion.
Actually, the Gaudiya vaishnavas do not believe that this jagat is mithya. Mithya means false but this Gaudiya vaishnavas philosophy does not accept that material nature is false but they accept that this material nature is illusory and this illusion has been explained by Baladev Vidyabhushan or the Gaudiya vaishnavas tradition is he actually established that illusion is what appears to be something else that is the illusion and also in Srimad Bhagvatam it is illusion, i.e. Maya has been defined very succinctly, very wonderfully by Krishna Himself in the Chaturshloki Bhagvat.
“rite 'rtham yat pratiyeta, na pratiyeta catmani, tad vidyad atmano mayam. yathabhaso yatha tamah” (SB 2.9.34)
This is the second verse of the Chaturshloki. Chaturshloki has four verses that Krishna originally gave to Brahma. Bhagavatam was given in just four verses and then Brahma also gave this to Narada in the form of four verses. Narada also gave this to Vyasadev in just four verses. Actually, they were such realized souls that just by hearing these four verses they understood the complete spiritual reality. They understood what we understand by reading these twelve volumes of Bhagavatam consisting of eighteen thousand verses they understood through just four verses.
Actually, when somebody has the knowledge then he can understand just as soon as the idea is given. For example, when the scientists talk, the scientists don’t talk in terms of words. The scientists talk in terms of formula or the mathematicians they talk in terms of formula. They write some strange figures but when they discuss with each other they have total understanding what it means. For example, Newton’s theory of relativity which brought about a very big revolution in the scientific world the whole thing has been expressed in an equation E=mc2. Now when a layman sees that he will not understand a single thing and what is this E=mc2. But when a scientist sees that he immediately understands what it means. So, in this way when somebody knows the subject then just by hearing little bit he understands.
For example, when we talk to each other we understand that when we say that I am going to the temple we immediately understand what that means. But when a layman hears that I am going to the temple then he puts the question what is the temple where is the temple what happens in the temple. So, we have to explain everything to him. So similarly, because those personalities were self-realized they have the understanding of the spiritual nature so clear that just by hearing four verses they had the total understanding of the entire spiritual matter which has been presented through the Gaudiya Vaishnavas philosophy of Achintya BhedabhedTattva based on three aspects of sambandha, abhideya and prayojana.
Relationship means and necessity. To go back to my point Brahma received the knowledge from The Supreme Personality of Godhead in the form of four verses which are known as Chaturshloki Bhagavatam. Bhagavatam in four verses. And the second verse is describing what illusion is what is- illusory energy. Brahma came to this material nature and questioned where I am? And the answer has been given that this is Maya. And what is Maya. Maya is something that appears to be existing but doesn’t have a relationship with Krishna. When something exists without its relationship with Krishna that is Maya. And “rite 'rtham yat pratiyeta, na pratiyeta catmana”
“Rite” means without. “Artham yat pratiyeta- means what appears to be existing without Krishna. But it appears to be real. It is real it appears to exist but without a relationship to Krishna. When it exists without its relationship with Krishna.
“tad vidyad atmano mayam.” - Krishna is telling that know that to be My Maya. That is what Maya is.
THE LIGHT OF KNOWLEDGE
And “Yathabhaso yatha tamah” Just like - reflection and just like darkness. What is reflection? Reflection is the reflection of reality in some object. Like in the mirror we see reflection, that is abhaas and tamo that is darkness when the light is not there it is darkness. When light of knowledge is not there then it is darkness or rather darkness of ignorance. So here also Angira Rishi and Narad muni are instructing King Chitraketu that in this material nature all that appears what we perceive through our senses, they are actually not real they are just mental concoctions.
Actually, what we see has no permanent existence. It doesn’t have any permanent existence. Material nature is temporary. “Nasato vidyate bhavo nabhavo vidyate satah” (BG 2.16) Then “Na- asato vidyate bhavo" - “Asat” means what is temporary does not actually have- it’s not real and what is sat it never ceases to exist. Rather what is temporary actually doesn’t exist. And what is permanent it is always existing. So now this material nature appears to be real but actually it is not real. It is only reflection. It is sometimes seen and sometime not. Like reflection of a tree in a pool of water when there is rain and the water settles on the ground then we see the reflection of a tree in water. But when the water disappears then the reflection - That’s what material nature is like. When the Maha Tattva appears or when the Maha Tattva becomes activated by the glance of the Supreme Personality of Godhead then the reflection appears. The reflection of the spiritual sky appears—but as soon as the Lord withdraws His glance then the reflection disappears. So, this material nature is a reflection and it is temporary. Temporary because it is sometimes manifest and sometimes it is not. It is sometimes seen and sometimes not.
THE PRINCIPLE OF KARMA
Only because of our past actions do we create such mental concoctions. Now what is this mental concoction- produced of our past actions? According to our past action, do we get certain type of body. Only because of our past action we go through a certain experience. According to our past action we take birth in different places in different bodies and go through different experiences. Sometimes we are happy because of our good actions from the past and sometimes we suffer because of our bad actions from the past. So that is our existence in this material world. So, everything is dependent on our past actions. And this past action is called, the past actions that produce some reaction is called Karma. Action reaction—and because of our past action do we create such mental concoctions and because of concoctions do we perform certain activities. Because we get involved in material nature we begin to act and one action produces another reaction. That action produces a new action. So, in this way we go on.
SRILA PRABHUPADA ON KARMA
Prabhupada once explained the principle of karma. Prabhupada was taking prasad and I was serving him. And there was a plum chutney so Prabhupada took the plum and then he took the seed and he kept the seed in his hand in between the fingers and said in this seed there is a plum tree and in that plum tree there are many many plum fruits. And in each plum fruit there are seeds and in that seed there is a plum tree. And in that plum tree there are innumerable plum fruits and in each of these fruits there is a seed and in each seed there is a tree. In this way just inside one fruit there are possibilities of endless seeds. And in this way, he explained that our one action in material nature produces innumerable. We act and that one action gives rise to innumerable reactions. And one action causes innumerable reactions—and then we act further and each action produces innumerable reactions.
HOW TO BECOME FREE FROM KARMA
And that’s why it is impossible to get out of this material nature. To become free from karmic reactions it is impossible. If one think by doing good action I will nullify my bad action or by practicing yoga one can become free from karmic reaction. No way, especially in this age of Kali. In other ages some very exalted personalities who were very—and who completely withdrew themselves from materialistic activities. They could become free from karmic reactions by the process of yoga and meditation. But in this age, it is impossible. Therefore, the only way is to become a devotee of Krishna. We can’t become free from Maya. We can’t become free from the mountainous reaction of karma that we have produced. But Krishna is all powerful and if we surrender unto Krishna then we can become free—And that is what Krishna assures us in Bhagavad Gita
[BG 18.66]
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
Give up all your so-called dharma and just surrender unto me. And then I will deliver you from all your sinful reactions. Don’t worry about it.
Another example is
[BG 7.14]
daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
Daivi Maya is Krishna’s Maya. Krishna is saying this is my Maya. When one surrenders unto me then mamev ye prapadyante. When one surrenders unto Krishna then one can very easily get across this Maya. So, the way to get relieved of this body of Maya is by surrender to Krishna. And when you do that then it became very easy. Like it is impossible for us to overcome Maya but for Krishna it is not at all difficult because he is all powerful. Like for an ant to cross the mountain maybe very very difficult but if a man takes the ant in an aeroplane and then he flies across the mountain then the ant can very easily go across the mountain in a very short time. Similarly, for us it is very difficult to overcome Maya but if one depends upon Krishna, it becomes very easy. Now another thing that Prabhupada is pointing out about the illusory aspect of material nature, this material nature is actually a creation of the mind and it appears to be real but actually it is not real.
MATERIAL NATURE – AN ANALOGY OF A MOVIE
This can be compared to a movie on screen. When we see movie, of course we don’t generally see movies. But movie- what is a movie? Movie, on the screen there is a projection of some light in such a way that drops of colour produce some image. But when one sees a movie then how does he see, he sees somebody walking. There is a house, there is a car. He sees various things in a movie but are they really there? If we walk up to the movie, shall we find the person or will he find the car? No. But it is creating an image. That appears to be real. Now on the screen there is no man there is no car there is no tree there is no road and so on so forth. But how the movie has been projected. It was shot somewhere else where there was real man, real tree, real car real other things and there they took it, took the shot in a camera in a film and they just threw the film. And then on the screen when one sees he sees it as real. He sees a car driving past, he sees and he gets affected by the emotion and that is exactly that is happening to us like the movie that we have seen that is shot in the spiritual sky.
Krishna in the spiritual sky is the real object for existence and what we are seeing here is just a reflection of the spiritual world. Now when we make a movie, we make it out of two dimensions but when Krishna makes a movie it is multidimensional it not only has length, breadth and width but there are many factors as well involved in that. There is a factor of time there is a factor of perception all kinds of things are. Krishna’s production is so wonderful that it appears to be absolutely real. The movie and dreams are quite similar. The movie is a dream or rather a further reflection of our mental perception. Like when we dream then what happens, we have our collection of information—and then we project it on the screen of the mind. On the mind we project and it is perceived and when we dream it appears real.
But as soon as you wake up you realize the artificial of dream but as long as we are dreaming there is no way of figuring out that it is not real. We think it to be real, absolutely real. And that’s why people get so much involved in this material nature. Because whatever we are going through, they think that it is real. Just as when somebody dreams something he thinks that to be real. In the dream when one sees that he has become a billionaire then how does he feel, he thinks he has become a billionaire. But when the dream is over then he realizes that he is still the same pauper. Or in the dream when he sees that there is a huge tiger coming to eat him up, how does he feel? He screams out of fear. When he wakes up then he sees that after all it is just a dream.
Similarly in this material nature whatever we are going through is like a dream but because we are asleep in the lap of Maya, we think that this is real. But when we wake up, we will see that oh this is only dream. And when we actually wake up from this dream of illusory nature. We wake up in spiritual world. And fortunately, our waking up process is already started. Somebody came and told us that this is actually a dream so you should wake up. But when you are dreaming something and somebody tries to wake you up if you are in deep sleep then you can’t wake up. Did you notice sometimes when someone is in deep sleep you can’t wake him up. You have to drag him out of bed but still he will be asleep. Or as soon as you let him go, he will fall asleep. We do that. We have the experience. You have often experienced with new bhaktas they are not used to getting up so early. I think this happened to all of us well at least it happened with me. Like I used to find it very difficult to get up early in morning at least for first one week. Similarly, we are so much in deep sleep in this material nature—that we can’t wake up even though other devotees are coming and trying to wake us up. Please get up Prabhu, time to attend Mangal Aarti, we can’t wake up. But then as we keep practicing it becomes easy. First the devotees try to wake us up and then gradually we set up our own alarm and we wake up and then we don’t even need an alarm. We automatically wake up.
So, this process of waking up is called Sadhana Bhakti. We are trying to wake up. But when we will completely wake up, we will be situated in Prema Bhakti. When you wake up you will see the supreme object of love, Krishna is there in the spiritual sky and then we will spontaneously begin to love Him. We can’t help loving Him. Just like a young boy madly falls in love with a beautiful young girl. Similarly, a living entity as soon as he pursues Krishna, he naturally falls in love with Him. We don’t have to artificially develop our love but what we are trying to develop now is not our love for Krishna what we are trying to develop is to wake up from our sleep, our love for Krishna and that is the Sadhana Bhakti aspect devotional service in practice.
Once we wake up our eyes in the real reality of spiritual nature and then we see Krishna immediately. Actually, to become “man mana bhava mad bhakto” become attracted to Krishna in our mind is a very natural thing. As soon as we see Krishna when something is so attractive then one automatically becomes attracted to it. But unfortunately, in the material nature we are attracted to the wrong thing. We are attracted to the reflection but we are not attracted to the real thing and all that are beautiful in this material nature are actually displaying some part of Krishna’s leela. It is only a reflection of Krishna’s Leela. We see that one is naturally attracted to beautiful things but the original beautiful is Krishna, supreme beautiful is Krishna—whatever He does is a true (inaudible) and that’s why it is so wonderful to go back to the spiritual sky and that’s why it is so natural - our spiritual development when it starts to develop it becomes very natural.
OVERCOMING OUR ANARTHAS
The difficult part actually is to overcome the anartha aspect. It is due to our anarthas that we are still maintaining the attachment to material nature. But when the anartha nivritti takes place then nishtha. One becomes fixed up the Krishna consciousness and this nishtha leads to the next path. Ruchi, we get the taste when we become fixed up in Krishna consciousness then we begin to get the taste of Krishna consciousness. Now because of our anarthas we are not getting the taste. But when you get the taste then you will naturally become attracted. That will lead to the next stage called asakti. Then you will become attached to the devotional service of Krishna. Then from asakti you will develop a spiritual emotion and then spiritual emotion will further develop into prem or intensified love for Krishna. When you notice Vishwanath Chakravati Thakur’s Madhurya Kadambini it’s a book where Vishwanath Chakravati Thakur described elaborately the process of spiritual progress and a good part of that book is anartha nivritti path. He is dealing in detail about anartha nivritti because anartha nivritti is the most difficult stage to overcome and once we have overcome that anartha nivritti then we will come to platform of nishtha or steady devotional service.
As long as we have anarthas but still we are engaged in devotional service that time it is called anishchita bhakti or unsteady devotional service. It is devotional service but it is unsteady why unsteady because of our anarthas and there are so many types of anarthas which are further classified into six different gradual developments but when you overcome these anarthas then you come to the steady devotional service or nischita bhakti. As it is been said “bhaktir bhavati naishtiki”. And how does one come to the platform of naishtiki bhakti or steady devotional service. “Nashta prayeshu abhadreshu”. Abhadra means abhadra and anartha means same thing and nashta means eradication or destruction. Nashta prayeshu abhadreshu, the anarthas will become eradicated. Nityam Bhagavat sevaya when you serve Srimad Bhagavatam. And Bhagavatam there are two types of Bhagavatam grantha Bhagavata, book Bhagavat and person Bhagavat. The book Bhagavat is Srimad Bhagavatam and person Bhagavat are the devotees who are leading their lives according to the instructions of Srimad Bhagavatam that means advanced devotees. So, we must try to serve Bhagavatam by reading Srimad Bhagavatam and understanding Srimad Bhagavatam and practicing Srimad Bhagavatam. That is how we serve Srimad Bhagavatam shravanam kirtanam.
But person Bhagavat we try to serve by pleasing him through our service acting according to instruction and trying to please the Bhagavat trying to please devotee. Actually, without pleasing devotee it is impossible to make spiritual progress. But if we can please the devotees then we can very easily make spiritual advancement. The other day we were discussing this aspect of how one can become free how one can very easily make spiritual advancement. Just by pleasing devotees of the Lord. When the devotee is pleased and just when the devotee desires. When a devotee feels pleased, he naturally feels very favorable to the person and as a result of that the spiritual knowledge actually dawns in his heart. Krishna appears to him and the spiritual nature becomes revealed in the heart. One can think how it is happening one can think how it is possible, but it is possible. Therefore, the mercy of the devotee is so important in spiritual life. The mercy of the devotee comes in the form of his wishing well about that person. A devotee simply desires that oh he is such a nice person. He feels that way oh he is so nice. Then Krishna will reveal himself. And Krishna is sitting in the heart of the other person and Krishna will make all arrangements.
THE IMPORTANCE OF RECEIVING THE MERCY OF THE PURE DEVOTEE
And that’s why by receiving the mercy of the devotees one becomes a devotee and one makes spiritual advancement but without the mercy of a devotee it is impossible to make spiritual advancement. No matter for how many years you have been reading Srimad Bhagavatam. Just service to Grantha Bhagavat not to person Bhagavata is not enough for spiritual progress. It is not enough. One may become very scholarly one may become learned by studying Srimad Bhagavatam one may even be able to quote all eighteen thousand verses. One may memorize all eighteen thousand verses of Srimad Bhagavatam. But he won’t be able to develop the understanding of The Supreme Personality of Godhead or the spiritual knowledge will not awaken in his heart. That will happen just by the mercy of devotee and we have seen that like even somebody maybe a fool, somebody may be totally ignorant, may not be able to even read, but he by receiving the mercy of the devotee can make spiritual advancement and become a devotee.
CHAITANYA MAHAPRABHU FINDS THE "TRUE READER" OF BHAGAVAD GITA
Chaitanya Mahaprabhu exemplified that who is the real reader of Bhagavad Gita. Chaitanya Mahaprabhu showed the real reader of Bhagavad Gita, who was that person that Mahaprabhu met in Ranganathji temple in Srirangam. A man who can’t even read a brahmana who was illiterate. He was reading but he was not so well educated so he was reading Bhagavad Gita with all mistake in pronounciation and he could probably not understand anything what was written in the Bhagavad Gita and people were laughing at him they were saying look at this fool. He is pretending that he is reading Bhagavad Gita but he can’t even read. The tears were flowing from his eyes but everybody was laughing. So, Chaitanya Mahaprabhu went to him and asked him what is there in Bhagavad Gita that is causing you this emotion that you are shedding tears then that man admitted that he is illiterate he can’t read but his spiritual master told him that you read Bhagavad Gita every day.
So, following the instructions of his spiritual master, although he can’t read but he sits down to read Bhagavad Gita although he can’t read. But as soon as he opens the Bhagavad Gita, he remembers that how merciful Krishna is that he is personally giving instructions to Arjun and we are able to see those instructions that Krishna himself gave to Arjun and he said that as soon as I feel that way my heart just breaks with emotion and tears come streaming down my eyes and Mahaprabhu said you are the real reader of Bhagavad Gita. So, in this way scholarship is not what can give us(inaudible) -but humble submission to the devotees and trying to please him sincerely one makes spiritual progress.
STUDYING THE VEDAS ALONE WILL NOT MAKE ONE A DEVOTEE
“Nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena”
This transcendental knowledge or realization of spiritual nature is not possible through intelligence, memory, eloquence, scholarship. No. Not even by studying scriptures.
“Bahunā śrutena”
Not even by the extensive studies of the vedas but only by the mercy of devotees one can have that realization. In Brahma Samhita also “vedeṣu durlabham adurlabham ātma-bhaktau”. This transcendental knowledge is “vedeshu durlabha”. It is difficult to understand this knowledge even by studying the vedas but “adurlabham atma bhaktau”. But to the devotees it becomes very easily available. “Traigunya-tad-vishaya-veda-vitayamana” - the vedas are apparently dealing with the material aspect of nature, the three modes of material nature but you Arjun become transcendental to the modes of material nature. Through time and time again this instruction is given by the vedic scripture that by study of vedic scripture or by scholarship or by endeavor we cannot become devotee. But when we please the devotee, we serve the person Bhagvat and we receive the mercy of Bhagvat. Bhagvati uttam shloke bhaktir bhavati. When one pleases the devotee Bhagavat then he becomes free from the anarthas and then he becomes fixed up in Krishna consciousness.
Questions:
Devotee: I have few questions Maharaj. I didn’t understand the example of the illiterate brahmana’s instructions to read Bhagavad Gita- like if I am illiterate and my spiritual master gives me instruction to read Bhagavad Gita, how will I read? Maybe you can explain more what is the meaning of that example?
HHBCS: You see in those days in India only a handful of people got into studies. Studying was not so extensive the possibilities also were not so extensive like in today’s world. So maybe that person was quite old but the Guru he did not really consider his educational background thinking he was an educated person he said you study Bhagavad Gita and instead of going through the elaborate process of starting to learn at the old age he was just trying to read but the thing is that his knowledge was not deep enough so that he could pronounce perfectly or understand everything. But what Shri Chaitanya Mahaprabhu pointed out that because he followed the instructions of the spiritual master. But what was happening to him although he may have not been able to study eloquently very avidly but what happened is his heart—because he was following the instructions of the spiritual master. Internally the process started to work. And within his heart he received the knowledge of Bhagvad Gita that ultimately, we have to become completely surrendered to Krishna. And when he considered the instructions that Krishna gave, he became so overwhelmed with emotion that he just began to cry.
That the Supreme Personality of Godhead gave us so many wonderful instructions so this is actually proof that he understood the purports of the Bhagavad Gita. Although apparently, he was not a scholarly person but the meaning of Bhagvad Gita dawned in his heart. That is the ultimate purpose of reading Bhagavad Gita. The ultimate purpose of reading Bhagavad Gita is to make us into devotees. And he became a devotee recognizing The Supreme Personality of Godhead. So, the point you made is true. One should take the instruction of spiritual master seriously and not be lazy and not make an effort. Obviously, that was not the case with him and it was not that he was a completely illiterate person. He had some knowledge. It was not that he was not able to read but his pronunciation was not perfect. That’s what people were saying.
Devotee: There is a verse “yasya deve parā bhaktir yathā deve tathā gurau”…( inaudible)- so this revelation of knowledge is like knowledge is made possible…(inaudible)… by gradual hearing of the spiritual master- is knowledge being revealed in the heart or is it a certain point that we realize the divine knowledge within our heart?”
HHBCS: Ultimately it is the realization or distinction. The realization of understanding the difference between reality and illusion. And as you said whether it is a gradual process or whether it’s instantaneous. It will depend upon devotees surrender. Like if our surrender is gradual the realization also will be gradual but if it is total, immediate then the revelation also will be immediate.
An example has been given or you can draw an example from the Mahabharat.
In the beginning of Mahabharat, there is a story of Uddalaka and Aruni. Aruni was a disciple of Rishi Dhaumya. Dhaumya was the Kula Guru of the Pandavas. One day Dhaumya told Aruni, he got the news that the flood water was entering into the paddy fields. So, he said that you go and stop that water from entering into the fields. So, when he went there, he found that the paddy field wall which was six to nine meters to keep the field water in and not let it go out. So, he saw that the wall broke and the flood water was gushing in and there was no way he could stop it. He tried to stop the water from coming but he could not. Then finally he laid down with his own body, he was stopping, he patched up the crack and he was stopping the water from coming in. Now see the sincere dedication- because his guru said that you do it just by whatever it takes.
And then late at night Aruni didn’t come back and Rishi Dhaumya asked the other disciples what happened to Aruni and they said you sent him to the fields and he didn’t come back. So, then the guru got worried and he went to the field. And it was late in the night. So, he started to call out: “Aruni Aruni where are you?” And then Aruni said: “Gurudev I am here.” Then he said OK then come to me and Aruni said I can’t come because if I get up and actually with my body, I am stopping this water from coming into the field as you asked me to do but if I get up then water will flood the field. Then the spiritual master went to him pulled him up by the hand. And then the spiritual master was so pleased. He said that let all the four Vedas reveal in your heart. He just blessed him: “Chari ved sarva shastra(inaudible).” Let all the knowledge of four vedas be revealed to you. Immediately all the knowledge dawned in his heart. So, it is dependent upon the surrender.
And one thing in this age of kali that we are so contaminated that perhaps the process works gradually because it’s a long effort, long endeavor. But if the person is pure and we also notice that if sometimes some devotees are so fixed up as soon as they join. And we also see that they make such rapid spiritual progress. Ultimately it is dependent upon the individual how he is taking the process but the fact of the matter is that it works in this way. It is the mercy of the spiritual master; it is the mercy of the Vaishnavas that actually causes one to make spiritual progress. And the process works from within not outside. “Na medhaya” - not by intelligence, not by memory. Somebody may think that well I have mastered this subject within five months. I will remember all the verses of Srimad Bhagavatam. He may, even a tape recorder can recite the verses but the main point is to understand the purport.
Devotee: This story that you explained, that this disciple laid down…(inaudible), the spiritual master was very pleased, so now my question is that you could see because of this sincere attitude, the spiritual master can bless them with knowledge and advancement. Now is it a question of qualification of karma that this individual got so much mercy because of this small – like when we see our sankirtan devotees, that take so much troubles and they are so much dedicated, so is it because this individual had a noble past or previous life that they got so much mercy?
HHBCS: This question has three aspects that we have to deal with one is the karmic aspect whether one is advanced or whether one is able to receive the mercy. My answer is no.
You see the karma has nothing to do with the spiritual advancement. Karma is material and karma has nothing to do with spiritual advancement.
Devotee: What about “tesham (inaudible) papam.”
HHBCS: This means one who has become free from sinful reactions, so one who has transcended the karma and the papam here I karma and then the second aspect of the question is the spiritual advancement one may have done in previous life. When one makes spiritual advancement in previous life and when he begins in this life he will begin from where he ended in previous life because of the continuation. Therefore, we see that somebody joins the movement and in very short time he makes rapid spiritual advancement. So that we have to understand that we all begin our spiritual life continuing from where we left off. And then the third aspect is the ultimate progress in spiritual life is because of spiritual masters blessings. Now why is it that spiritual master is blessing somebody? You see spiritual master is actually blessing everybody. All the disciples are receiving his mercy how he can take it; some disciple can take a lot of it and some cannot. Spiritual master like Krishna is impartial to everyone. Just as Krishna is totally impartial to all living entities. But some can take it some can’t take it. And some can take it to great extent.so there are different degrees, similar is also the case with disciples like some disciples are very eager to accept the mercy of the spiritual master and some are not. So those who are eager they make advancement they get the benefit but those who do not they cannot.
Devotee: Question is inadible but appears to ask on the aspect of Anartha Nivritti
HHBCS: Not six different kinds but six different levels of anartha nivritti. These anarthas are taking place according to attachments. One takes to devotional service but anarthas are coming in the way like the first anartha has been described as “utsaha mayi”—when one takes to devotional service, he becomes very excited about spiritual life. In the beginning stage we have noticed that the devotees are very enthusiastic, that stage is described as utsaha—enthusiastic just like when a child is given a new book, he is very excited about the book. Although he can’t read but he is all the time with the book. He even goes to sleep with the book. Then the next stage is “ghana tarala”—thick and thin like sometimes it is very intense, sometimes the devotion is intense sometimes enthusiasm it is lacking that is called – next stage. Then the third and fourth stage is “vyudha vikalpa” –doubt. He sometimes thinks that family life is – family life is deep dark well and I must give it up and go to forest, go to Vrindavan. But then he thinks that after all there are many devotees who are householders, but they are very advanced devotees, like so many associates of Chaitanya Mahaprabhu, Bhakti Vinod Thakur.
Prabhupada also was a householder. So, I will remain in household and then later on sometime I will go to the forest. This way “vyudha vikalpa” there is conflict of duality. Then the fourth stage is called “vishaya sangara”. Vishaya sangara is a conflict with material nature. The conflict with the objects of the senses. Like he resolves that these things should not be done but still he can’t avoid. Like he thinks that I should not eat so much. From now I will not indulge in eating nice prashad. But then he sees a plate of mahaprashad and he can’t control himself. So, this is called the war with the objects of the senses. Sangara means battle and Vishay means objects of the senses. So, this is a war with the objects of the senses. And in this war, he sometimes wins sometimes he loses. Then the fifth stage is called the “Niyamakshama”. He makes many resolutions that from today I will get up at two o clock I will complete all my rounds before the mangala aarti and then I will chant sixty-four rounds every day.
I will be very nice to the vaishnavas. I will become the servant of the servant of the servant. But then at the end of the day he notices that he could not even get up for the mangala aarti and although it is half past ten, he has not even completed his sixteen rounds. So, this is the inability to keep his resolve. This is the fifth stage and the sixth stage is called “tarang rangini”. Like when one becomes a devotee name fame and adoration come to him naturally. Because when one becomes devotee of Krishna, he becomes famous etc etc. Now if one thinks that I deserve this because I am a big devotee, I must be worshipped I must have this fame so this is called riding in the waves of success. Riding in the waves of materialism. So, these are six types of anishchita which is called “anischita” means unsteady devotional service. When one crosses this stage, he comes to the stage of steady devotion, nishchit what is called “bhaktir bhavati naiṣṭhikī.”
Devotee: Maharaja, when you talked about pleasing the devotees. I want to know I am not so advanced. Shall I pretend that I am humble and all the time speak sweet words or is it better to remain true to himself?
HHBCS: One should remain true to oneself but at the same time one should follow the instructions of the scriptures. The scriptures say one should become humble and basically the material nature is not humble. Now in order to remain true to ourselves if we remain puffed up and don’t make an effort to become humble, we should make a sincere effort. But it shouldn’t be artificially done. Like if it is artificially done then, one won’t get the taste. It should be done with taste one should relish. You see if we get the taste of becoming humble then we will be inspired to become even more humble. But if it is an effort to become humble then one day one will become humble two days one will become humble then third day it will bounce.
Devotee: (Inaudible)
HHBCS: You see in this material nature first of all nothing is pure. Everything is impure because of impurity. However innocent one may look like one is not pure. What I meant is this material nature is a reflection of the spiritual world. And if you go even deeper I can say that the trees and plants are in the mode of ignorance. Trees and plants are in the mode of ignorance. One comes in the mode of ignorance because one is sinful. It is due to our sinful nature it is due to the reaction of our sins that we become covered with ignorance. So, the plants are living entities in the mode of ignorance. Generally, they are sinful living entities.
Devotee: One devotee mentioned that children done have to follow Ekadasi?
HHBCS: Well, I did not directly read it anywhere but one instruction is there in Hari Bhakti Vilas that children up to the age of eight don’t need to follow Ekadashi. That means they can take grains up to the age of eight. Which kind of indicates that up to the age of eight they are not really affected by karmic reactions. Children are like undeveloped consciousness just like animals. Because the consciousness is undeveloped nature takes care of them. But it will also be wrong to say that children don’t have any consciousness maybe they are not generating new karma but they are still subject to their old karma. If that was not the case then everyone would have been born the same way. Right, because of no karma. But then you find that some children are born in very rich family and some children are born in poor family. So, this is karma. Because one has done pious activities in past life, he gets these facilities but due to past sinful activities he faces adversities.
Then another consideration will be then why do children die. And the Christian often come up with their view that if everything was karma then how come a child can create any karma die? But they have problem understanding that because they do not know, they do not have any knowledge about the cycle of birth and death. They don’t have the knowledge about the transmigration of the soul. The child may be born in the child’s body in this life, he may be in a child’s body in this life but the spirit soul was existing before in some other body and in this body if he committed any crime, some gross sin then he gets the punishment in this body.
Devotee: So, parents, they don’t take any karma from their children?
HHBCS: You see ultimately this karmic principle Prabhupada once told me that the karmic principle is very complex. Once I was asking Prabhupada about karma and finally Prabhupada said karma is very complex very difficult to figure out. But one way I can answer your question is that if someone is dependent upon someone, then the person he is depending upon gets part of the karma. Just like the king takes one sixth of the karma. Because he is their leader therefore, he takes part of the karma. Similarly, the father is the protector or maintainer or guide of the child. So the way the child is trained up or taken care of by father or mother,we can see how the day to day life is when the child grows up to be a very successful man then the parents are getting part of the karma.
Devotee: Maharaja, does a devotee have to go through the process from Shraddha to Prema or (inaudible)
HHBCS: Whether there is a gradual development or not that is not the point they have to go through these stages like one doesn’t have shraddha how can he get bhava he doesn’t even have faith in Krishna. So how can he experience spiritual emotion? It won’t work. If it happens then we have to understand(inaudible). Now the other way to look at it is if one has the shraddha then in the beginning stage one may get some sort of bhav. But then that has been described in Bhakti Nectar of devotion as bhava abhas, reflection of bhava. Like he may feel that oh Krishna looks just like my son and he feels some emotion towards Krishna. So that emotion is not found in realization. But also, another consideration is that somebody may not be very advanced but in very short time he may reach that stage. And it happened with many great Vaishnavas - at a very early stage they started to feel. Like for example Narottam Das Thakur used to cry calling out the names.
So, these are the various personalities who at a very young stage developed deep attachment for Krishna and display deep emotions. But they are again based on those things that shraddha must be there, sadhu sanga must be there. Bhajan kriya must be there, anartha nivrutti must be there. Ultimately it comes to that point that anartha nivrutti is the most difficult barrier to cross. And unless one crosses the barrier of anartha nivrutti and gets fixed up in devotional service the further progress is curtailed and whatever he may get is a reflection of ruchi, reflection of bhava.
Devotee: Maharaja, my question is irrelevant to the topic, the story of Lord Shiva and Chitraketu – King Chitraketu comments on Lord Shiva, being Vishnu Tattva?
HHBCS: You see Lord Shiva has different aspects also. There are expansions of Lord Shiva. Ok let’s put it this way. Vishnu Tattva is Lord Shiva in Vaikuntha. Then Lord Vishnu Himself transforms into Lord Shiva Sadashiva and He is eternal. He is a resident of Vaikuntha. But his expansion in the material nature is Rudra and Rudra has material body. And Rudra appears at some time in the creation and Rudra also disappears at the time of annihilation. So, this is that aspect of Lord Shiva not of Sadashiva. So, Vishnu Tattva is Sadashiva but this is Rudra aspect of Lord Shiva in material nature.
Devotee: (Inaudible)
HHBCS: Well, some information is there like Shikhi Mahiti is a very intimate associate of Sri Chaitanya Mahaprabhu. He took care of Chaitanya Mahaprabhu and he became a very dear associate of Chaitanya Mahaprabhu. I mean these informations are there. His sister’s name is Madhavi Devi and she was an elderly lady and Chhota Haridas went to beg rice from her house and Mahaprabhu banished him. So, some information’s are there like that. What information specifically you are talking about. I mean some information like that are there. But what Mahaprabhu discussed with them that is not known because it was a secret it was not revealed. But understanding is that Mahaprabhu used to discuss about Krishna’s pastimes but Radha Krishna’s pastimes Krishna’s pastimes in Vrindavan can be misunderstood by common people, therefore Mahaprabhu didn’t discuss them in detail.
Devotee: (inaudible)
HHBCS: It is as I said that Mahaprabhu’s teachings of Radha Krishna’s pastimes have been elaborated by the Goswamis. For example, Srimad Bhagavatam gives the description in nutshell, in jist. Srimad Bhagavatam although deals with Krishna’s pastimes in general in Vrindavan. Although Srimad Bhagavatam deals with Krishna’s pastimes first forty-eight chapters practically half of the tenth canto is Krishna’s pastimes in Vrindavan. But if you look at it, it is very concise. The Gosvamis have elaborated those pastimes, the Vrindavan pastimes have been elaborately described by Jiva Gosvami in Gopal Champu. Meeting the Gopis in forest detail quite detail and extensive description. For example, in Gopal Champu Srila Jiva Goswami is explaining that when Krishna lifted Govardhan.
You see the cave that was created by lifting the Govardhan, there was a staircase leading at the bottom of the cave. So, the cowherd people didn’t just stand there in some muddy field. And this place was a huge auditorium. Like Krishna when he lifted Govardhan the cavity that was created by lifting Govardhan there was a staircase leading at the bottom. The floor was actually made of onyx and marble and studded with brilliant gems. The walls were decorated with all kinds of brilliant gems. So, the whole place was lit up by the sparkling of the gems and the ceiling and so all of them were in a huge hall and there was supply of huge amounts of fruits and so they were having a wonderful time. And then there is also the description of how Indra reacted. After Indra sent Samvartaka cloud and he sent lightning to find out what happened to Vrindavan. And the lightning came and went back and reported that I could not see a single soul in Vrindavan and so everybody is finished.
By this wave of devastation everyone in Vrindavan is finished. So, Indra became very happy. So, he said I bless you that you have a long life. But then he got the news that actually the Govardhan mountain has gone up in the sky. The mountain after eating everything it has become so strong that now it is flying in the sky. So, Indra said a mountain flying in the sky I have never heard of. I knew only one mountain that could fly and its name was Maynak. That mountain used to fly but I cut its wings with thunderbolt, but looks like this Maynak has grown its wings again. So, in this way like there were very detail descriptions of Govardhan pastimes. Also in Lalita Madhava, Rupa Goswami gives details of Radha Krishna’s pastimes. So, these details are there and we have to understand that these are the topics that Krishna discussed, that Shri Chaitanya Mahaprabhu discussed with his intimate disciples. Although there was no specific mention that these are the topics that Mahaprabhu discussed on such and such day etc.
So, I will stop now. Thank you all very much. All glories to Srila Prabhupada!