Bhaktivinoda Thakura
Sri Jaiva-dharma
Volume One
Table of Contents
Chapter One - Jiver Nitya O Naimittik Dharma
The Soul's Eternal and Temporary Natures,
Chapter Two - Jiver Nitya-dharma Suddha O Sanatana
The Soul's Eternal Nature is Pure and Everlasting
Chapter Three - Naimittik Dharma Asampurna, Heya, Misra, O Acirasthayi
The Soul's Temporary Duties are Imperfect, Horrible, Contaminated, and Short lived
Chapter Four - Nitya-dharmer Namantara Vaisnava-dharma
Another Name for the Eternal Religion is the Vaisnava Religion
Chapter Five
Vaidhi-bhakti - Nitya-dharma, Naimittik Naya Vaidhi-bhakti
The Eternal Religion. It is Not temporary
Chapter Six - Nitya-dharma O Jati-varnadi-bheda
Eternal Religion and the Differences of Caste
Chapter One
Jiver Nitya O Naimittik Dharma
The Soul's Eternal and Temporary Natures
Of all earthly realms, Jambudvipa is the best. O fall
places in Jambudvipa, Bharata-varsa is the best. Of all
places in Bharata-varsa, Gauda-desa is the best. Of all
places in Gauda-desa, Sri Navadvipa-mandala is the best. In
one part of Sri Navadvipa-mandala, on the Ganga shore, the
beautiful village of Sri Godruma is splendidly manifested
eternally. In ancient times many bhajananandi devotees made
their homes in the gardens of Sri Godruma.
In that place, in a cottage of vines, a surabhi cow
once worshipped Lord Gaurasundara, the Supreme Personality
of Godhead. Not far from that place was a bhajana-kutira
named Pradyumna-kunja. In that bhajana-kutira thick with
vines, a paramahamsa babaji, who was an initiated disciple
of the Supreme Lord's personal associate Pradyumna
Brahmacari, always stayed, rapt in the bliss of worshipping
the Lord (bhajanananda).
Aware that Sri Godruma is not different from Sri Nanda-
grama in Vrndavana, Sri Prema-dasa Babaji, who was learned
in all the scriptures, also took shelter in that holy place.
Every day he chanted Lord Hari's holy names two hundred
thousand times. Every day he offered hundreds and hundreds
of dandavat obeisances to all the Vaisnavas. He maintained
his life by madhukari begging at the homes of the cowherd
people there. He strictly followed the rules of a saintly
life.
When he had finished all his spiritual duties, he would
not waste his time with gossip. Rather, he would read, with
tears in his eyes, the Prema-vaivarta of Lord Gaurasundara's
dear associate Jagadananda Pandita. At those times the
devotees in that forest grove would listen with love and
devotion. And why not? The book Prema-vaivarta is full of
the sweet mellows (rasas) of devotional service. Also, this
babaji read it so sweetly that hearing its words at once
extinguished whatever remained of the poison fire of
material desires in the hearts of the devotees.
One afternoon, when he had finished the chanting of all
his rounds, the paramahamsa babaji sat down in his madhavi-
vine covered cottage and read from "Prema-vaivarta" and as
he read he became plunged in the ocean of devotional love.
At that moment an austere sannyasi approached him and again
and again offered dandavat obeisances at his feet.
Plunged in devotional bliss, the babaji was for a
moment unaware of external events. Finally seeing the
sannyasi prostrate before him, the babaji who was more
humble than a blade of grass, at once bowed down to greet
him. Saying, "O Lord Caitanya, O Lord Nityananda, please be
merciful upon me, a fallen soul," the babaji began to weep.
Then the sannyasi said to the saintly babaji, "O
master, I am very lowly and fallen. Why, imitating my
actions, do you mock me in this way?" Then, taking the dust
of the babaji's feet, the sannyasi sat down before him.
Giving the sannyasi a tree bark sitting place, and then
sitting beside him, the babaji, his words choked with
spiritual love said, "O master, I am a fallen soul. How may
I serve you?"
Setting down his kamandalu, the regal sannyasi
respectfully folded his hands and said, "O master, I am very
unfortunate. I studied the sankhya, patanjala, nyaya,
vaisesika, purva-mimamsa, and uttara-mimamsa philosophies.
I studied the Vedanta, Upanisads, and many other scriptures
also. I travelled on pilgrimage to Varanasi and many other
holy places. I spent much time debating with others the
meaning of the scriptures.
"It is twelve years now since I accepted a sannyasi
danda from Srila Saccidananda Sarasvatipada. After I
accepted the danda I spent my time always travelling to all
the holy places. Wherever I went in Bharata-varsa I always
associated with the sannyasi followers of Sankaracarya.
Passing through the stages of kuticaka, bahudaka and hamsa,
after a few days I attained the stage of paramahamsa. Then
I stayed always at Varanasi.
"Observing a vow of silence, I took shelter of the
sayings 'aham brahmasi' (I am Brahman), 'prajnanam brahma'
(Brahman is consciousness), and 'tat tvam asi' (You are
that), which Sankara declares are the maha-vakyas (most
important statements of the scriptures).
"Then one day a saintly Vaisnava singing songs about
Lord Hari's pastimes came before me. Opening my eyes wide,
I gazed at him. He was bathed by the tears flowing from his
eyes, and the hairs of his body stood erect in ecstasy. In
a choked voice he chanted "Sri Krsna Caitanya! Prabhu
Nityananda!' Again and again he danced with faltering
steps. Sometimes he fell to the ground.
"As I gazed at him and heard his song, my heart became
filled with love, a love I have no power to describe. Even
though I became filled with love, I followed the rules of
paramahamsa life and I did not speak a word to him.
"I am pathetic, my rules of paramahamsa life are
pathetic, and my so-called good fortune is also pathetic.
Why did I not speak to him?
"Since that day my heart has been irresistibly drawn to
the feet of Sri Caitanya. I became very agitated. I spent
many days searching for that Vaisnava, but I did not see him
anywhere.
"When I saw that Vaisnava and heard the holy names from
his mouth I became filled with a pure and sacred bliss.
Before that time I did not know that such a bliss existed
anywhere. I did not think it was possible for a human being
to experience such bliss.
"After some days of thinking I decided that it would be
best for me to take shelter of the feet of a Vaisnava. Then
I left Varanasi and went to Sridhama Vrndavana.
"There I saw many Vaisnavas. Every one of them was
calling out the names, 'O Sri Rupa! O Sri Sanatana! O Sri
Jiva Gosvami!' and lamenting. They were all meditating on
Sri Sri Radha-Krsna's pastimes and in voices choked with
love, calling out the name of Navadvipa.
"From that moment I have yearned to see Navadvipa.
After a 168 mile journey from Sri Vraja-dhama, I arrived in
Mayapura a few days ago.
"In Mayapura town I heard of your glories, so now I
have come to take shelter of your feet. Please be merciful
to me, accept me as your servant, and give my story an
ending that is good."
Weeping again and again, and humbly placing a blade of
grass between his teeth, the saintly paramahamsa said, "O
saintly sannyasi, I am very unfortunate. I fill my belly, I
sleep, I speak useless gossip. In this way I have wasted my
life.
"Now I pass my days in the place where Sri Krsna
Caitanya enjoyed His pastimes. Still, I have no power to
taste what is true love for Lord Krsna.
"You are fortunate. Gazing at a Vaisnava, for a
moment, you tasted that love. You have received the mercy
of Lord Krsna Caitanya. If, when you taste pure spiritual
love, you once remember this fallen person, my life will be
a great success."
Speaking again and again in this way, the saintly
babaji tightly embraced the saintly sannyasi and bathed him
with the tears flowing from his eyes. Touched by a
Vaisnava, the saintly sannyasi felt an emotion he had never
known before. He danced and wept. As he danced, he sang
this verse:
Glory to Sri Krsna Caitanya! Glory to Lord Nityananda!
Glory to my spiritual master, Sri Prema-dasa! Glory to the
bliss of devotional service!
After a long time of chanting and dancing the two of
them talked about many things. Saintly Prema-dasa Babaji
humbly said, "O great soul, please stay in this Pradyumna-
kunja for some days and purify me."
The saintly sannyasi replied, "I place my body in the
service of your feet. What to speak of a few days, I will
serve you to the end of my life. That is my wish."
The saintly sannyasi was learned in all the scriptures.
He knew well the spiritual benefit to be attained by staying
in the spiritual master's home and studying under his
guidance. Therefore he very happily stayed for some says in
that forest grove.
After some days the paramahamsa babaji said, "O great
soul, Sri Pradyumna Brahmacari Thakura kindly keeps me at
his feet. Today he is rapt in the worship of Lord Nrsimha
in the village of Deva-palli in the outskirts of Navadvipa-
mandala. When we have finished our madhukari begging for
alms, let us go and see him.
The saintly sannyasi replied, "As you order, so I shall
do."
Crossing the Alakananda River, the two of them came to
Deva-palli at two in the afternoon. Then, crossing the
Suryatila River, they saw the Supreme Lord's personal
associate Sri Pradyumna Brahmacari in the temple of Lord
Nrsimha.
From a distance the paramahamsa babaji offered dandavat
obeisances to his spiritual master. Melting with love for
the Lord's devotees, the saintly brahmacari at once left the
temple, with both hands lifted up the paramahamsa babaji,
affectionately embraced him, and inquired about his welfare.
After a long talk about spiritual matters, the
paramahamsa babaji introduced the saintly sannyasi. The
saintly brahmacari respectfully said, "You have attained a
proper spiritual master. You should learn Prema-vaivarta
from Prema-dasa. It is said (Sri Caitanya-caritamrta,
Madhya 8.128):
"Whether one is a brahmana, sannyasi or sudra,
regardless of what he is, he can become a spiritual master
if he knows the science of Krsna."*
Then the saintly sannyasi humbly offered dandavat
obeisances to his parama-guru (the spiritual master of his
spiritual master) and said, "O master, You are a personal
associate of Lord Caitanya. Your glance of mercy can purify
hundreds of arrogant sannyasis like myself. Please be
merciful to me."
The saintly sannyasi was not experienced in the
relationships among devotees. Still, he could see the
relationship of the guru and parama-guru, and he did act in
the way a sincere disciple should to his spiritual master.
Then, after seeing the sandhya-arati, the two of them
returned to Sri Godruma.
After some days had passed in this way, the saintly
sannyasi desired to learn the spiritual truth from the
paramahamsa babaji. Except for his garments, the sannyasi
had become like the Vaisnavas. Controlling his mind and
senses, and filled with a host of virtues, he had full faith
in the spiritual path. In addition to that, he was very
humble and he now had faith in the transcendental pastimes
of the Supreme Lord.
One morning, at sunrise, the paramahamsa babaji sat in
his cottage of madhavi vines and chanted his rounds on
tulasi beads. As he remembered the Lord's pastimes of
leaving Vrndavana, tears flowed again and again from his
eyes. Now aware of his original spiritual form and
forgetful of his external material body, he became engaged
in a service appropriate for that time of morning.
Approaching, the saintly sannyasi could see that the babaji
was plunged in an ecstatic trance.
Staring at the sannyasi, the paramahamsa babaji said,
"O gopi friend, please silence that monkey, so he will not
break the happy sleeping of our Radha-Govinda. If They
waken, then our friend Lalita will be unhappy and she will
rebuke me. Look! Ananga-manjari is signalling that it be
done. You are Ramana-manjari. This is the service given to
you. Please be careful and attentive."
Speaking again and again in this way, the paramahamsa
babaji finally became unconscious. Now understanding his
identity in the spiritual world, the saintly sannyasi became
engaged in those services.
Then the sun rose and the beauty of dawn became
manifest. The birds sang. Gentle breezes blew. The
morning sunlight made the cottage of madhavi vines very
beautiful, beautiful beyond description.
The paramahamsa babaji was sitting on a seat made from
banana bark. Gradually he regained external consciousness.
Then he continued to chant the holy names. At that time the
saintly sannyasi offered dandavat obeisances to the feet of
the babaji, humbly sat down beside him, and said, "O master,
this lowly person has a question. Please answer his
question and make his burning life cool and happy again.
Please sprinkle the nectar of Vraja on his heart, a heart
burned by the fire of impersonalism."
The babaji replied, "You are qualified to hear answers.
Please ask your question, and I will reply as I am able."
The sannyasi said, "O master, for many days I have
heard about religion. I have asked many people about the
truth of religion. Sad to say, their answers were not in
harmony with each other. Therefore I ask: What is the true
duty of the individual soul? Why do different teachers give
different explanations of the truth of religion? If there
is only one truth, why do the philosophers not agree in
their opinions?"
Meditating on the feet of Sri Krsna Caitanya Prabhu,
the saintly babaji replied, "O fortunate one, as far as my
understanding allows, I will tell you the truth of religion.
Please listen.
"The eternal nature of a thing is its eternal religion.
The religion of something comes from its original identity.
When Lord Krsna desires to create something, He creates its
original nature. That original nature is its eternal
religion. However when a thing comes into contact with
other things, its nature may become changed. After some
days that changed state becomes firmly established and it
seems to be the eternal nature of the thing. However this
changed nature is not in truth the real nature of the thing.
These changed natures are called nisarga. I will give you
an example of such a changed nature. Water has an original
nature. The original nature of water is that it is liquid.
However, in contact with certain circumstance, that nature
becomes changed and the formerly liquid water may become
solid ice. That is the changed nature of water, which seems
to be its original nature. However, this changed nature is
not eternal. It is always temporary. It is manifested for
some reason, it remains for some time, and eventually it
disappears of its own accord. On the other hand, the
original nature of a thing is eternal. Even when the
changed nature is manifested, the original nature remains,
although it is dormant. In the course of time, when
circumstances are favourable, the original nature is again
openly manifested.
"The original nature of a thing is eternal. Its
changed nature is temporary. One who knows the truth knows
the difference between the eternal and temporary nature.
One who does not know the truth thinks the temporary nature
is eternal."
Then the saintly sannyasi asked, "You speak of a
'thing' (vastu). What does this word mean?"
The paramahamsa replied, "The word 'vastu' is derived
from the verb 'vas' (to exist) and the affix 'tu'.
Therefore that which exists is called 'vastu'.
There are two kinds of vastus: Things that exist in
reality and things that do not exist in reality. What
exists in reality are spiritual truths and the spiritual
goal of life. What does not exist in reality are material
objects, material qualities, and the like. What exists in
reality exists in truth. What does not exist in reality
exists only in someone's mistaken belief.
"When a person believes something it may be that what
he believes is the truth, or it may be that it is only an
illusion. In Srimad Bhagavatam (1.1.2) it is said:
"The highest truth is reality distinguished from
illusion for the welfare of all."*
In this way it is proved that the world of spirit is
the true reality. The Supreme Personality of Godhead, is
the only reality. From Him the many individual spirit
souls, who are all his parts and parcels, are manifested,
and from Him also the potency of illusion (maya) is also
manifested.
"Therefore the word 'thing' (vastu) may be applied to
three things: 1. the Supreme Personality of Godhead, 2. the
individual spirit souls and 3. the illusory potency (maya).
These three things exist in reality. Knowledge of the
relationships that exist between these three things is said
to be pure knowledge.
"There are many different conceptions of the true
natures of these three things. These conceptions tend to be
full of errors. The vaisesika philosophers, in their
categorisation of things and qualities, believe to be true
many things that are not true.
"Things that exist in true have specific attributes.
These attributes determine their nature. The individual
spirit souls exist in truth. The individual spirit souls
have specific attributes that are eternal. These determine
the natures of the individual souls.
Then the saintly sannyasi said, "O master, I yearn to
understand this properly."
Then the saintly babaji said, "A devotee named
Krsnadasa Kaviraja, who has received the mercy of Lord
Nityananda, showed me a manuscript of a book he had written,
a book named Sri Caitanya-caritamrta. In that book (Madhya
20.108 and 117) Sri Mahaprabhu gives this instruction:
"It is the living entity's constitutional position to
be an eternal servant of Krsna because he is the marginal
energy of Krsna and a manifestation simultaneously one and
different from the Lord.*
"Forgetting Krsna, the living entity has been attracted
by the external feature from time immemorial. Therefore the
illusory energy (maya) gives him all kinds of misery in his
material existence."*
"Lord Krsna is the totality of spiritual existence. He
is like a sun from which many spiritual universes have come.
The individual spirit souls are rays of light from that
Krsna-sun. There are many individual spirit souls.
"Someone may say, 'You say that the individual spirit
souls are parts of Lord Krsna. This means that when He is
broken up to become the individual spirit souls, Krsna
ceases to exist. This is like a mountain that is broken up
into many parts. When it is broken in this way the mountain
ceases to exist.'
"To this I reply, You cannot speak in that way. If my
opponent then protests, 'Why not?' then I reply: From Lord
Krsna limitless individual souls are manifested as His parts
and parcels. Still, Lord Krsna is not diminished even
slightly because of that.
"In all the Vedas it is said that the individual souls
are like sparks emanating from the blazing fire of Lord
Krsna. However none of these comparisons give a completely
accurate picture of the real truth. The examples of the
great fire and the spark, the sun and the rays of light, and
the alchemists stone and gold do not describe the entire
situation. Therefore, rejecting these material analogies,
one should look inside his heart and there he will
understand the truth of the soul's nature.
"Lord Krsna is the great spiritual being and the
individual soul is the infinitesimal spiritual being. Lord
Krsna and the individual soul are one in the sense that they
are both spiritual. However, Lord Krsna is the complete
whole and the individual souls are only parts of the whole.
That is the difference between them.
"Lord Krsna is the supreme master eternally, and the
individual spirit soul is His servant eternally. In this
way their natures are described.
"Lord Krsna is the supreme attractive, and the
individual spirit soul is attracted to Him. Lord Krsna is
the supreme controller, and the individual spirit soul is
controlled by Him. Lord Krsna sees all, and the individual
spirit soul is observed by Him. Lord Krsna is perfect, and
the individual spirit soul is poor and lowly. Lord Krsna is
all-powerful, and the individual soul is powerless.
Therefore the eternal nature or religion of the individual
soul is to be a faithful servant of Lord Krsna eternally.
"Lord Krsna is the master of limitless potencies. All
these potencies are perfectly manifested in the spiritual
world. For the manifestation of the individual souls one
particular potency, the tatastha sakti is employed.
"The imperfect material universes are also manifested
by one of the Lord's potencies. That is the same potency,
called the tatastha sakti.
"This potency creates a world where spiritual beings
and inanimate matter stay together in the same realm. In
this way it creates a kind of relationship between the
spiritual world and the material world.
"Spirit, which is conscious and pure, and matter, which
is inanimate, are opposites. Therefore it is not really
possible for the conscious spirit soul to have a
relationship with unconscious and inanimate matter.
"The individual soul is a small particle of spirit.
Nevertheless, one of the Supreme Lord's potencies makes some
individual souls somehow have a relationship with matter.
The potency that does this is called tatastha sakti.
"The place that exists between a river's water and the
dry land is called tata (shore). Such a place touches both
land and water. In that place between land and water the
attributes of both the land and water are manifested.
"The individual soul is spiritual. Nevertheless the
spiritual soul may be placed under the control of inanimate
matter.
"Thus the individual soul is not like the spiritual
world, which never comes into contact with the material
world. Nor is the individual soul like inanimate matter.
In this sense the individual soul is neither spirit nor
matter. That is why it is true that the Supreme Personality
of Godhead and the individual spirit souls are different
beings eternally.
"The Supreme Personality of Godhead is the master of
the illusory potency maya. Maya is under His control. On
the other hand, the individual spirit soul may in some
circumstances find himself under the control of maya.
Therefore the Supreme Personality of Godhead, the individual
spirit souls and the illusory potency maya are three
distinct entities eternally.
"That the Supreme Personality of Godhead is the eternal
root of all existence is confirmed by the following words of
the Vedas (Katha Upanisad 2.2.13 and Sevatasvatara Upanisad
6.13):
The Supreme Lord is eternal and the living beings are
eternal.
Thus the individual spirit soul is a servant of Lord
Krsna eternally. The spirit soul is manifested from the
Lord's tatastha sakti. For this it may be concluded that
the individual spirit soul is simultaneously one and
different from the Supreme Personality of Godhead.
"The individual soul may sometimes find himself under
the control of the illusory potency maya, but the Supreme
Personality of Godhead is always the controller of maya. In
this way the individual spirit soul and the Supreme
Personality of Godhead are different eternally.
"The individual soul is spiritual in nature and the
Supreme Personality of Godhead is also spiritual in nature.
Thus the individual soul is one of the potencies of the
Supreme Personality of Godhead.
"On the other hand, because he is part and parcel of
Him, the individual soul is also not different from the
Supreme Personality of Godhead eternally.
"If the individual soul and the Supreme Personality of
Godhead are simultaneously one and different eternally, then
the eternal difference between them is most important.
"The eternal nature and duty of the individual soul is
service to the Supreme Personality of Godhead. If he
forgets this duty, the individual souls comes under maya's
control. Then the soul stays away from Lord Krsna. That
staying away from Lord Krsna means that the soul enters the
material world.
"It is not possible to give an historical account
describing when, in time, the soul first fell into the
material world. That is why it is said 'anadi-bahirmukha'
(the living entity has been attracted by the external
feature from time immemorial). This staying away from Krsna
and the time of entering maya's world are both different
from the soul's eternal nature. They are perversions of it.
"It is because he is in contact with maya and under her
control that the soul's temporary nature and temporary
duties are manifested. The eternal nature of the soul is
one, unchanged, and completely faultless. The temporary
natures, created by contact with the material world, are of
great variety."
After speaking these words, the saintly paramahamsa
babaji stopped and began to chant the names of Lord Hari.
After hearing this description of the truth, the saintly
sannyasi offered dandavat obeisances and said, "O master,
today I will think over all that you have said. If I have
any questions, tomorrow I will place them before your feet."
Chapter Two
Jiver Nitya-dharma Suddha O Sanatana
The Soul's Eternal Nature is Pure and Everlasting
The next morning saintly Premadasa Babaji was plunged
in the ecstasies of Vraja. Although the saintly sannyasi
wished to place some questions before him, there was no
opportunity. Then, in the afternoon, when they had finished
their madhukari begging of alms, they both entered the
cottage of madhavi and malati vines. The saintly
paramahamsa babaji then kindly said, "O best of devotees,
now that you have heard my explanation of the true nature of
the soul, what is your conclusion?" Happy to hear these
words, the saintly sannyasi asked, "O master, if the
individual spirit soul is by nature only atomic in size, how
is it possible that his eternal nature is pure and perfect?
If the soul is created at a certain point in time, then the
soul's nature is also created at that time. If this is
true, how can the soul's nature be eternally existing in
past, present and future?"
Hearing this question the paramahamsa babaji meditated
on the lotus feet of Lord Caitanya, smiled and then replied,
"O noble-hearted one, even though he is atomic in size, the
soul is nevertheless perfect, pure and eternal. His being
atomic is only in relation to his substance. The Supreme
Personality of Godhead, Lord Krsnacandra, is alone great in
substance. The multitude of individual souls are His
limitless atomic parts. Although the fire itself is not
broken up into parts, many tiny sparks come from it. In the
same way Lord Krsna, the supreme conscious being, is not
divided into parts, but still a great multitude of
individual spirit souls are manifested from Him. As each
spark has all the power of fire, so each individual soul has
all the powers of consciousness. As each spark has all the
burning powers of fire, and can, in the right circumstances,
start a fire that will burn down the entire material
universe, so each individual soul has the ability to fall in
love with Lord Krsnacandra. He has the ability to be
plunged in an ocean of love for Lord Krsna. As long as he
is not in touch with his original nature, the consciousness
and atomic soul cannot manifest its natural powers. In
truth the nature of the soul is considered in terms of the
soul's perception of others. Thinking, 'What is the soul's
eternal nature?', one should carefully search for the truth.
The soul's eternal nature is love. Therefore the soul is
not unconscious or inanimate. It is different from
unconscious matter. The soul's nature is to be conscious.
The soul's nature is to love. In its pure state, love is
identical with devotional service to Lord Krsna. Therefore
love, manifested as devotional service to Lord Krsna, is the
original nature of the individual soul.
The individual soul may be situated in two states of
existence 1. the soul's pure state and 2. the soul's state
of material bondage. In the pure state the individual soul
is manifested as pure spirit only, free of any contact with
inanimate matter. In his pure state the soul is still
atomic, and for this reason it is possible that he may
change his state of existence. Because Lord Krsna is the
supreme consciousness, He never changes His state of
existence. In truth, Lord Krsna is supreme, perfect, pure
and eternal. In the conditioned state the individual spirit
soul is pathetic, broken and impure. In his original state,
the soul is great, unbroken, pure and eternal. When the
individual soul is in his pure state, his pure nature is
manifested. But when the individual soul is in contact with
the illusory potency maya, the soul's pure state is not
manifested. Then his original nature is perverted and he is
impure. Then he does not take shelter of Lord Krsna. Then
he is tormented by happinesses and sufferings. When he
forgets the service of Lord Krsna, the soul finds himself
situated in the material world of repeated birth and death.
As long as he remains pure, the individual soul retains
his original nature, then he understands that he is a
servant of Lord Krsna. However, when he comes into contact
with the illusory potency maya, the soul becomes impure. In
that condition the understanding of Lord Krsna's service is
diminished. Then the soul accepts many different material
bodies, one after another. When he is in contact with the
illusory potency maya, the individual soul is covered by a
body of gross and subtle material elements. First, the soul
identifies himself with the subtle material body. Second,
he identifies himself with the gross material body. Third,
he identifies himself as the subtle and gross bodies mixed
together. In this way the soul's conception of his identity
becomes changed. In his pure state the individual soul is
an unalloyed devotee of Lord Krsna.
When he identifies himself as the subtle material body,
the soul thinks of himself as the enjoyer of the fruits of
his work. In this way his conception of himself as a
servant of Lord Krsna becomes covered over by his
misidentification of himself as the subtle material body.
When he identifies himself as the gross material body,
the soul thinks, 'I am brahmana'. 'I am a king'. 'I am
poor.' 'I am unhappy.' 'I am defeated by disease and
grief'. 'I am a wife'. 'I am a husband'. Thus the soul's
misidentification with the gross material body is manifested
in a great variety of ways.
When the soul thus has a false conception of his
identity, his original nature becomes perverted. The
original nature of the pure soul is pure love. That pure
love appears in the subtle material body in a perverted way
as material pleasure, suffering, lust and hatred. That pure
love is seen in the gross material body in an even more
perverted way as material eating, drinking, and a host of
other so-called pleasures derived from contact with
inanimate matter. In this way you can see that the soul's
eternal nature is manifested only when the soul is in his
pure state of existence. When the soul is situated in
material bondage, only the soul's temporary nature is
manifested. Thus the eternal nature of the soul is that the
soul is perfect, pure, and eternal. The temporary nature of
the soul I will describe in more detail on another day.
In the scripture Srimad Bhagavatam pure devotional
service to Lord Visnu is described. That devotional service
is the eternal activity of the individual soul. Three
different conceptions of the soul's nature are described in
the material world. They are: 1. the eternal nature, 2. the
temporary nature and 3. the nature that contradicts the
eternal nature.
The conception that rejects the existence of the
Supreme Personality of Godhead and the eternal soul is the
third of these. The conception that accepts the existence
of the Supreme Personality of Godhead and declares that one
should employ temporary, material means to win His mercy, is
the second of these, the conception of the soul's temporary
nature. The conception that declares that by employing the
activities of spiritual love one should strive to attain
direct service to Lord Krsna is the first of these, the
conception of the soul's eternal nature.
The conception of the soul's eternal nature may be
described differently in different countries, among
different peoples, and in different languages, but these
descriptions all refer to the same eternal nature of the
soul. Still, the Vaisnava religion followed in India is the
original form, the prototype of all these conceptions of the
soul's eternal nature. And the form of the Vaisnava
religion that Lord Caitanya, who is the son of Saci and the
Lord of our hearts, taught the world is the purest form of
the Vaisnava religion, the form that the great souls filled
with the bliss of pure spiritual love accept and follow."
At this point the saintly sannyasi folded his hands and
said, "O master, at every moment I see that what was taught
by Lord Caitanya, the son of Saci, is the best form of the
pure Vaisnava religion. I also see that the theory of
impersonal monism taught by Sankaracarya is very wretched
and horrible.
"Still, a thought has risen in my mind, a thought I
will not accept it unless it is first placed before your
feet. It is this: Is the state of deep ecstatic spiritual
love revealed by Lord Caitanya really different from the
state of merging into the impersonal Supreme?"
When he heard the name "Sankaracarya" the paramahamsa
babaji at once offered dandavat obeisances. Now he spoke
the following words: "O noble-hearted friend, one should
always think: 'Sankaracarya is Lord Siva himself.'
Sankaracarya is actually the spiritual master of all the
Vaisnavas. That is why Lord Caitanya Mahaprabhu honours him
with the title acarya. Sankaracarya is a perfect Vaisnava.
"When Sankaracarya appeared in Bharata varsa there was
great need for a guna-avatara of the Lord. The voidist
philosophy of Buddha had already practically destroyed the
teachings of the Vedas and the duties of varnasrama-dharma.
Voidist Buddhism even denied the existence of the Supreme
Personality of Godhead. Although it did hint at the
existence of the individual soul, Buddhism denied the soul's
true eternal nature. At that time the brahmanas had
practically become Buddhists and practically abandoned the
religion of the Vedas.
"At that time extraordinarily powerful Lord Siva
descended as Sankaracarya to this world, re-established the
authority of the Vedas, and transformed voidist Buddhism
into the philosophy of Vedic impersonalism. For succeeding
in this extraordinary work, the world will be long indebted
to Sankaracarya.
"Every work in this world may be considered in two
ways. Some work is useful in the context of a certain
period of time, and other work is useful for all time.
Sankaracarya performed work that was very important for that
particular period in history.
From his efforts many good results came. Sri
Ramanujacarya and Sri Madhvacarya built the palace of pure
Vaisnava religion on the walls and foundation created by Sri
Sankaracarya. Therefore Sankaracarya is a great friend of
the Vaisnava religion. He is one of its founding teachers.
The benefit created by Sankaracarya's teaching is now
enjoyed, without any effort on their part by the Vaisnavas.
"Individual souls still in the grip of material bondage
urgently need to understand their relationship with the
Supreme Personality of Godhead. The individual soul is
different from and superior to the gross and subtle material
bodies in the material universes. The Vaisnavas and
Sankaracarya agree on this point. They do not disagree on
the spiritual nature of the individual soul.
"Liberation is defined as becoming free from the
material world. Both agree on this also. Up to the stage of
liberation Sankaracarya and the Vaisnavas agree on many
points.
"By worshipping Lord Hari one purifies his heart and
attains liberation. Sankaracarya teaches this also.
"However, about the state of existence that is superior
to impersonal liberation Sankaracarya is silent.
Sankaracarya knew well that if the individual soul employed
the worship of Lord Hari as the way to proceed on the path
of liberation, the soul would begin to taste the pleasures
of devotional service and would eventually become a pure
devotee of Lord Hari. It is for this reason that
Sankaracarya, after showing the true path, did not reveal
anything more about the secrets of Vaisnava religion.
"They who carefully study all his commentaries can see
that this was Sankaracarya's hidden intention. It is only
they who waste time merely circle the outskirts of
Sankaracarya's teachings who stay far away from the Vaisnava
religion.
"Being one with the Supreme Lord and attaining love for
Him are, in one sense, the same thing. However, they who
narrowly define oneness with the Lord claim, that it is
different from love for the Lord.
"Consider, for a moment, the meaning of the word
'love'. The think that attracts one spiritual entity to
another spiritual entity is called 'love'. If the two
spiritual entities are not in truth different from each
other, they cannot love each other.
"All spiritual entities are naturally attracted to the
supreme spiritual entity, Lord Krsnacandra. That attraction
is called krsna-prema, or love for Lord Krsna.
"Lord Krsnacandra and the individual spirit souls are
eternally distinct spiritual entities. Therefore the love
they bear for each other is an eternal fact.
"Three things exist eternally: 1. the enjoyer, 2. the
enjoyed, 3. the way enjoyment is obtained. If the person
who enjoys by loving another is identical with the object of
his enjoyment or love, then the love he feels can never be
eternal.
"If oneness is defined as the spiritual living entity's
pure state, where he is free from any contact with matter,
then oneness and spiritual love are identical.
"However, the present day pandita followers of
Sankaracarya are not content to accept such a definition.
Instead they undertake a great struggle to prove that the
Vedas teach the existence of ultimately only one spiritual
entity, an entity who transforms Himself into everything
exists. Such a view kills the eternal existence of love.
The Vaisnavas have conclusively proved that this view
contradicts the true teachings of the Vedas.
"Sankaracarya affirmed that the pure spiritual state is
one of perfect oneness. However, his present-day followers
do not understand the hidden meaning of his words. Thus
they gradually ascribed to him a position not truly his own.
They declared the various stages of pure spiritual love to
be products of the illusory potency maya. It is for this
reason that their theory is called mayavada. It is the
lowest and most horrible of all theories in the world.
"The mayavada philosophers refuse to accept the
existence of more than one spiritual entity. They refuse to
accept the existence of spiritual love. They say that the
supreme spirit (brahman) stays aloof from matter only as
long as He remains one and undivided. They say that when He
assumes any form of His own or the forms of the many
individual souls He is in the grip of illusion (maya). Thus
they think that the eternal, pure and spiritual form of the
Supreme Personality of Godhead is a manifestation of the
illusory potency maya. They think the separate existence of
the individual spirit souls an illusion created by maya.
Thinking that spiritual love and its manifestations are
all products of the illusory potency maya, they affirm that
meditation on the oneness of everything is the only thing
beyond maya's touch. Thus these bewildered fellows' idea of
oneness is not at all the same as spiritual love.
"However, the spiritual love Lord Caitanya tasted in
His pastimes and taught to the world is completely beyond
the touch of the illusory potency maya. That love is the
highest fruit of pure spiritual oneness.
Mahabhava is a specific transformation of that pure
spiritual love. It is a very intense form of the bliss of
pure love for Lord Krsna. In it the confidential
relationship between the lover and the beloved reaches an
intensity never known before. On the other hand, the
mayavada philosophy is shallow and unimportant. It can
never understand that exalted love."
Then the saintly sannyasi respectfully said, "O master,
my heart is filled with conviction that the mayavada theory
is shallow and unimportant. Any doubt I had about that is
now thrown far away by your mercy. Still, I myself wear the
garments of a mayavadi sannyasi. Now I yearn to rid myself
of them."
The saintly babaji replied, "O great soul, I do not
teach that one should like or hate any particular kind of
garments. When one's heart is purified, his garments will
also become pure. When a person gives great respect to his
outward garments, it shows that he does not give great
attention to the condition of his heart.
"In my opinion one should first purify his heart. Then
he may adopt the external activities and garments of a
saintly person without committing an offense.
"In your heart become a sincere follower of Sri Krsna
Caitanya. Then you will naturally desire to accept the
external things that are appropriate for that following.
Let that be the way you act. Always remember these words of
Lord Caitanya Mahaprabhu (Sri Caitanya-caritamrta, Madhya
16.238-239):
"You should not make yourself a show bottle devotee and
become a false renunciant. For the time being enjoy the
material world in a befitting way and not become attached to
it.*
"Sri Caitanya Mahaprahbu continued: Within your heart
you should keep yourself very faithful, but externally you
may behave like an ordinary man. Thus Krsna will soon be
very pleased and deliver you from the clutches of maya."*
Understanding, the saintly sannyasi did not say
anything more about changing his garments. Folding his
hands, he said, "O master, I am your disciple and I have
taken shelter at your feet. Whatever instruction you give,
I will place on my head without argument. By hearing your
words I have understood that pure love for Lord Krsna is the
only Vaisnava religion. That love is the eternal religion
of the soul. That religion is perfect, pure and natural.
How should I regard the other religions in the various
countries of the world?"
The saintly babaji replied, "O great soul, religion is
one. It is not two, and it is not many. There is only one
religion for the soul. That religion is called the Vaisnava
religion. There is no reason why religion should be
different for different languages, countries and peoples.
The religion of the soul may be called by different names,
but it is not possible that there can be different
religions. The religion of the soul is the pure love the
atomic spiritual entity bears for the supreme spiritual
entity. Because of differing material conceptions, some
spirit souls have distorted that original religion and given
it a variety of different shapes. The pure and original
form of the soul's religion is the Vaisnava religion. Other
so-called religions are merely distorted forms of the
Vaisnava religion. Other religions are pure to the degree
that they are like the Vaisnava religion.
"Some days ago, in Sri Vraja-dhama, I placed this same
question before the feet of Srila Sanatana Gosvami, who is a
personal associate of Lord Caitanya. "In the religion of
the Yavanas there is a word 'esk'. Does this word mean pure
spiritual love, or does it not." That was my question. The
saintly Gosvami is learned in all scriptures, and he is
especially learned in the language of the Yavanas. In that
language his learning has no limit. Srila Rupa Gosvami,
Srila Jiva Gosvami, and many other learned scholars were
also present in that assembly. Saintly Srila Sanatana
Gosvami kindly replied in these words:
"Yes, the word 'esk' means love. When the Yavanas
worship God they use the word 'esk'. However 'esk' is often
used to mean material love also. Examples of this may be
seen in the history of Layala Manjanu and the writings of
Hafiz. The Yavana acaryas could not understand the true
meaning of spiritual life. When they write of 'esk' they
mean love in terms of either the gross or subtle material
bodies. However, they could not distinguish between
material love and pure spiritual love, and they could not
understand pure love for Lord Krsna. I have not seen an
accurate description of spiritual love in any of the books
of the Yavana teachers. I have seen them only in the books
describing the Vaisnava religion. The Yavana teachers use
the word 'ru' to describe the pure individual soul. However
they could not understand the soul in truth. They used the
word 'ru' to describe the conditioned souls bound by maya.
That was all they could understand. I have not seen a
description of pure love for Lord Krsna in any but the
Vaisnava religion. Generally speaking, pure love for Lord
Krsna is described only in the books of Vaisnava religion.
Pure love for Lord Krsna is described in these words of
Srimad Bhagavatam (1.1.2):
"Completely rejecting all religious activities which
are materially motivated, this Bhagavata Purana propounds
the highest truth..."*
"I am confident that before Sri Krsna Caitanya came to
this world, no one had given a complete description of pure
love for Lord Krsna. If you have faith in my words, then
you may accept this conclusion."
"After hearing these instructions, again and again I
offered dandavat obeisances to Srila Sanatana Gosvami." At
that time the saintly sannyasi offered dandavat obeisances.
Then the paramahamsa babaji said, "O great devotee, now
I will answer your second question: Please listen with an
attentive mind. The words 'the creation of the individual
soul' or 'the fashioning of the individual soul' are all
manifested by the illusory potency maya. They are material
words that describe inanimate material things. The three
divisions of time are: 1. past, 2. present and 3. future.
These divisions refer to material time, time within the
realm of the illusory potency maya. In the spiritual world
the present exists eternally. In the spiritual world the
past and future do not exist. Lord Krsna and the individual
spirit soul exist in that eternal present. In this way the
individual soul is eternal and his original nature, which is
his pure love for Lord Krsna, is also eternal. Talk of the
individual soul's being 'created' or 'fashioned' is a
misconception, mistakenly imposing the time patterns of the
inanimate material world on a spiritual entity. The atomic
individual soul is spiritual and eternal. He existed before
his entrance into the material world. Because in the
spiritual world there is no past or future, whatever exists
there exists in an eternal present. Therefore the soul and
its nature are both eternal. They exist in that eternal
present. I am only describing this in words. Your
understanding will depend on your ability to understand the
pure spiritual world. I can only give a hint here. In
spiritual trance you will be able to see all this directly.
The logic and argument of this material world will not help
you to understand it. Your ability to directly perceive the
spiritual world beyond the realm of matter will depend on
how much you can loosen the shackles of material bondage.
In the beginning you will see your own pure spiritual form.
By again and again chanting the spiritual and holy names of
Lord Hari, you will come to understand the nature of the
soul. By practicing astanga-yoga or following the path of
the impersonalists you will not be able to see the pure
spiritual nature. By directly serving Lord Krsna you will
be able to understand the eternal nature of the soul.
Therefore you should chant the holy names of Lord Hari
always and with enthusiasm. Only by chanting the names of
Lord Hari will you make advancement in spiritual life.
Again and again chanting the holy name of Lord Hari for some
days, you will eventually attain love for the holy name, a
kind of love you had never known before. Accompanying that
love will be direct perception of the spiritual world. Of
all the different activities of devotional service, chanting
the holy names of Lord Hari is the most important and the
most quickly effective. In Krsnadasa Kaviraja's delightful
books (Sri Caitanya-caritamrta, Antya 4.70-71) Lord Caitanya
Mahaprabhu teaches:
"Among the ways of executing devotional service, the
nine prescribed methods are the best, for these processes
have great potency to deliver Krsna and ecstatic love for
Him."*
"of the nine processes of devotional service, the most
important is to always chant the holy name of the Lord. If
one does so, avoiding the ten kinds of offenses, one very
easily obtains the most valuable love of Godhead."*
"O great soul, if you now ask, 'Who is a Vaisnava?' I
give this reply: A person who without offense chants the
holy names of Lord Krsna is a Vaisnava. The Vaisnavas are
again divided into three groups: 1. kanistha (neophyte), 2.
madhyama (intermediate), and 3. uttama (advanced). One who
from time to time chants the holy names of Lord Krsna is a
neophyte devotee. One who always chants the holy names of
Lord Krsna is an intermediate devotee. A person the sight
of whose face causes others to chant the holy names of Krsna
is an advanced devotee. Lord Caitanya Mahaprabhu has taught
us that one should not use any other criterion to determine
who is a Vaisnava."
Diving into the nectar of these teachings, the saintly
sannyasi began to chant:
Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
Singing these holy names, he danced again and again.
From that day forward he found great pleasure in chanting
the holy names of Lord Hari. Offering dandavat obeisances
to his spiritual master's lotus feet, he said, "O master,
please be merciful to this fallen person."
Chapter Three
Naimittik Dharma Asampurna, Heya, Misra O Acirasthayi
The Soul's Temporary Duties are Imperfect, Horrible,
Contaminated and Short lived
Staying on a small hill in Godruma forest and looking
to the north, the saintly sannyasi spent the whole day and
three hours of the night in chanting the holy names of Lord
Hari. Then the full moor rose and filled Navadvipa-mandala
with a wonderful splendour and beauty. The sannyasi placed
his glance on Sri Mayapura, which was not very far away.
The saintly sannyasi said, "Ah! Now I can see the
wonderfully blissful spiritual abode. The Ganga shore is
splendid, garlanded with light from many great jewel
palaces, temples, and archways. In many places tumultuous
chanting of Lord Hari's holy names fills the sky. Hundreds
of devotees playing vinas chant and dance like Narada Muni.
"In one place Lord Siva, the master of the demigods,
manifests a white form. Playing a dambaru drum, he chants,
"O Caitanya, O maintainer of the universes, please be
merciful to me!" Wildly dancing again and again, he finally
falls to the ground.
"In another place four-faced Brahma lectures on the
Vedas to an assembly of sages. He quotes and then purely
explains these words (Svetasavatara Upanisad 3.12):
"The Supreme Personality of Godhead is Mahaprabhu who
disseminates transcendental enlightenment. Just to be in
touch with Him is to be correct with the indestructible
brahmajyoti."*
In another place Indra and the demigods jump and chant:
"Glory to Lord Gauracandra! Glory to Lord Nityananda!"
The birds on the branches chirp:
"Caitanya! Nityananda!"
"Everyone is intoxicated by drinking the nectar of Lord
Caitanya's holy names. From the gardens in the four
directions come sweet humming sounds. Intoxicated by
drinking the nectar of Lord Caitanya's holy names, Prakrti-
devi (the goddess of the material nature) fills every place
with beauty and splendour. Ah! Now that I see the Sri
Mayapura, what can I not see? What do I see now?"
Remembering his spiritual master, he said, "O master,
now I understand. It is by your mercy that I am able to see
the spiritual Mayapura. From this day I will stay in the
association of Lord Caitanya's devotees. Now that I have
seen the spiritual Mayapura, I will wear tulasi beads,
tilaka, and the writing of the holy names. This I will do."
Saying this again and again, the saintly sannyasi fell
unconscious for a moment.
After a moment he became conscious again. However he
could no longer see the wonderful spiritual vision he saw
before. Weeping again and again, the saintly sannyasi said,
"I am very unfortunate. By my spiritual master's mercy I
was able for a moment to see the holy abode of Sri
Navadvipa."
The next day the saintly sannyasi threw his ekadanda in
the water, placed tulasi beads around his neck, wore
Vaisnava tilaka on his forehead, chanted "Hari! Hari!" and
danced. Seeing his wonderful new garments and demeanour,
and remarking how fortunate he had become, the residents of
Godruma offered dandavat obeisances to him. Embarrassed,
the saintly sannyasi said, "It is by the Vaisnavas' mercy
that I am now dressed like a Vaisnava. However, there is
still a danger for me. Again and again I heard from my
spiritual master's mouth these words (Sri Siksastaka 3, Sri
Caitanya-caritamrta, Antya 20.21):
'One who thinks himself lower than the grass, who is
more tolerant than a tree, and who does not expect personal
honour, but is always prepared to give all respects to
others, can very easily always chant the holy name of the
Lord."*
Then he remembered his Vaisnava spiritual master. He
thought, "I should offer my obeisances to him." Again and
again thinking in this way, he approached the paramahamsa
babaji and offered dandavat obeisances to him.
Sitting in his cottage of madhavi vines, the saintly
babaji was chanting the holy names of Lord Hari again and
again. Seeing that the saintly sannyasi had completely
changed his garments and was chanting the holy names with
spiritual love, the babaji again and again bathed his
disciple with the tears flowing from his eyes. Embracing
him, the babaji said, "O Vaisnava dasa, by today touching
your perfectly auspicious body, my life is now a great
success."
When he heard these words, the saintly sannyasi at once
threw far away his previous name. Now he accepted the name
Vaisnava dasa. From that day on the saintly sannyasi began
a new life. He threw far away his mayavadi-sannyasi
garments and arrogant sannyasi name. In the afternoon many
residents of Sri Pradyumna-kunja, Sri Godruma and Sri
Madhyadvipa came to see the saintly paramahamsa babaji.
They all sat in a circle around the saintly paramahamsa
babaji. They all chanted the holy names of Lord Hari on
tulasi beads. Some chanted "O Gauranga-Nityananda", others
chanted "O Advaita, husband of Sita!", others chanted "Glory
to the son of Saci!" Chanting again and again, their eyes
became filled with tears. All the Vaisnavas conversed about
spiritual matters. All the assembled Vaisnavas
circumambulated the tulasi plant and offered dandavat
obeisances to the assembled Vaisnavas. Then Vaisnava dasa
circumambulated the tulasi plant and then he rolled about in
the dust that had touched the Vaisnavas' feet. The saintly
Vaisnavas said, "This is not the same sannyasi. Now his
form is wonderful."
Rolling on the ground before the Vaisnavas, Vaisnava
dasa said, "Today I have attained the dust of the Vaisnavas'
feet. Now my life is a success. By my spiritual master's
mercy I have learned the truth. Without the dust of the
Vaisnava's feet, my future is not good. The dust of the
Vaisnava's feet, the nectar water that has washed the
Vaisnavas' feet and the nectar flood touched by the
Vaisnavas' lips are three medicines to cure the disease of
repeated birth and death. They cure the disease of repeated
birth and death. When he is cured of the disease of
repeated birth and death, a person enjoys great pleasure. O
Vaisnavas, formerly I was very proud of my great learning,
but today there is no pride in my heart. I was born in a
brahmana family, I studied all the scriptures and I entered
the sannyasa-asrama. In this way my pride reached the
highest point. When I was first attracted to the Vaisnava
religion the seed of humbleness was planted in my heart.
Gradually, by your mercy, I have thrown far away the pride I
felt for my birth, learning and sannyasa. Now in my heart I
know that I am only a small soul, a soul without any
shelter. Without taking shelter of the Vaisnava's feet, for
me there is no hope. My status as a brahmana, my learning
and my sannyasa were actually making me degraded: leading me
lower and lower. Therefore I truly make this request at
your feet: "Please accept me as your servant."
Hearing Vaisnava dasa's humble words, the Vaisnavas
said, "O best of the devotees, we are very eager to attain
the dust from the feet of Vaisnavas like Vaisnava dasa.
Please be merciful and make out lives successful by giving
us the dust of your feet. You have attained the mercy of a
saintly paramahamsa babaji. Please give us your association
and purify us. Devotional service is attained by one who
associates with devotees like yourself. This is confirmed
by the following words of Brhan-Naradiya Purana:
"Devotional service is attained by associating with
devotees. The association of devotees is attained by past
pious deeds."
"Therefore it is because in the past we performed many
devotional pious deeds that we have obtained your
association. Because we have attained your association we
may now hope to attain true devotional service."
Saintly Vaisnava dasa thus stayed among the devotees as
they humbly offered obeisances to each other and conversed
about devotional service. He looked splendid and glorious
as in his hands he held new beads for chanting the holy
names of Lord Hari.
That day a fortunate person came to that group of
Vaisnavas. Since childhood he was able to read and write
the language of the Yavanas. He imitated the activities of
the Mohammedan kings and in their country he counted himself
one amongst them. His home was in Santipura. He was born
in a brahmana family. He associated with many wealthy men.
For many days he enjoyed all worldly pleasures, but they did
not make him happy. At the end he turned to religion and
began chanting the holy names of Lord Hari. When he was a
child he had studied ragas and raginis from a Delhi
classical music teacher. He would employ this knowledge in
melodiously singing the holy names of Lord Hari. Gradually
he became famous as a singer and musician in Vaisnava
circles, and his sweet singing was in great demand. After
some days he began to understand the pleasures that reside
in the Lord's holy names with the Vaisnavas there. He
stayed at a Vaisnava's asrama. Accompanied by this
Vaisnava, he came to the cottage of malati and madhavi vines
in Pradyumna-kunja. Hearing from Vaisnava dasa of the
Vaisnavas' saintliness and humbleness, some doubts still
remained in his mind. With boldness and eloquence he placed
a question before the assembled Vaisnavas.
He asked, "In Manu-samhita and the other dharma-sastras
it is said that the brahmanas are the best caste. In those
scriptures are described the brahmana's regular duties,
which begin with chanting the Gayatri mantra. If these are
the regular activities of the best caste, then why are the
duties of the Vaisnavas different?"
The Vaisnavas did not reply. Afraid to dispute with
this brahmana logician, they gave no answer. After the
asker of the question had sung the holy names of Lord Hari,
the Vaisnavas finally said, "The saintly paramahamsa babaji
will answer your question. His reply will make us happy."
Hearing the order of the assembled Vaisnavas, the
saintly paramahamsa babaji offered dandavat obeisances and
said, "O saintly devotees, if you wish, the Sri Vaisnava
dasa, the best of devotees, will give the proper answer."
Everyone was happy with this proposal.
Hearing his spiritual master's words, and reflecting on
his own good fortune, Sri Vaisnava dasa said, "I am very
fallen, and I do not possess anything of any value.
Therefore it is not right that I speak very much in the
assembly of the saintly and wise. However, the spiritual
master's order should always be respectfully carried on
one's head. I have drunk the nectar of truth, nectar words
that flowed from my spiritual master's mouth. Therefore I
will repeat what I can remember of his words. That I will
do." After speaking these words, Vaisnava dasa placed on
all his limbs the dust from the feet of the saintly
paramahamsa babaji. Then, offering dandavat obeisances,
Vaisnava dasa spoke the following words:
"The original form of the Supreme is the supremely
blissful Supreme Person (bhagavan). The impersonal Brahman
is the effulgence of His transcendental body, and the all-
pervading Supersoul is His expansion. Sri Krsna Caitanya,
who is the abode of all glory, and all pastimes, taught this
to us. The Manu-samhita and other dharma-sastras, which are
supplements to the original Vedas and which explain what
should and should not be done, should be followed by the
entire world. The religious activities of human beings are
of two kinds: 1. vaidhi (spiritual rules and regulations to
be followed), and 2. raganuga (spiritual activities to which
one is naturally attracted and which one performs even
without being impelled to do so by the rules of the
scriptures). When he is under the control of the illusory
potency maya, the human being must perform vaidhi spiritual
activities. When he is greed from maya's grip, the human
being need not perform vaidhi spiritual activities. Then
his spiritual activities are raganuga. Engagement in
raganuga spiritual activities is the pure state of the
individual spirit soul, a state that is naturally pure,
spiritual and free from matter. By Lord Krsna's wish the
pure spirit soul may become free from the grip of matter.
However, that is not Lord Krsna's wish. However, from the
day Lord Krsna does not wish that the individual soul be
liberated, from that day the soul is thrust into the
calamity that is life in the material world. When he is
thrust into the calamity of material life, the soul cannot
truthfully be liberated from the grip of matter. When he is
truthfully liberated from the grip of matter, the pure soul
naturally engages in ragatmika spiritual activities. The
spiritual activities of the people of Vraja are ragatmika.
When the soul still resides in the calamity that is the
material world, these activities are raganuga. As long as
he engages in raganuga spiritual activities, the soul in the
material world is happy. As long as he does not engage in
raganuga spiritual activities, the soul in the material
world is attracted to the illusions of maya. Attracted to
maya, the soul becomes bewildered. Then he is not attracted
to pure spirit. 'It is 'I' and 'It is mine' are the two
conceptions maya thrusts upon the soul. Then the soul
thinks, 'This material body is mine' and 'I am this body'.
In this condition the soul loves persons who bring pleasure
to his material body and hates persons who thwart the
brining of pleasure to his material body. Thus the
bewildered soul becomes a slave of love and hatred. The
bewildered soul thinks others are either his friends or his
enemies in three ways: 1. saririla (in relation to material
bodies) 2. samajika (in relation to society and social
groups), and 3. naitika (in the context of ideas). One who
unlawfully desires gold and women will find himself a slave
to pleasures and pains. That condition of life is called:
samsara (the world of repeated birth and death). One who is
attached to the world of samsara is subject to birth, death,
karmic reactions, and a variety of living conditions, some
high and some low. Thus the souls bound by material
illusion wander here and there in the material worlds.
However, the souls attracted to spirit do not experience
these troubles. They do not experience these troubles.
They who are attracted to spirit attain their eternal
spiritual nature. They who forget they are by nature small
particles of spirit fall down into the experience of
material life. Staying in the material world, they suffer
many misfortunes, although they think they do not suffer
misfortunes at all.
For the souls bound by maya, the activities of
ragatmika are far away and the activities of raganuga are
not accepted. It is only by the mercy of a devotee of the
Lord that the activities of raganuga may rise within a
conditioned soul's heart. The activities of raganuga are
rare and difficult to attain. The residents of the material
world have been cheated of them.
However, the Supreme Personality of Godhead is all
knowing and full of mercy. He sees that the souls
imprisoned by maya have been cheated by their spiritual
activities. How will these souls attain auspiciousness? By
what means will the souls bewildered by maya remember Lord
Krsna? The answer is that by associating with saintly
devotees the soul is able to understand that he is in
reality a servant of Lord Krsna. The rules of ordinary
piety do not enjoin that one associate with saintly
devotees. How, then, does one associate with devotees, or
what makes one desire to associate with devotees? The
association of devotees does not generally happen when one
follows the path of rules and regulations (vidhi-marga).
That is not the way one comes to associate with devotees.
It is from the merciful glance of the Supreme Personality of
Godhead that the scriptures are created. Born from the
mercy of the Supreme Personality of Godhead, the sun of the
scriptures rises in the sky of the devotee's heart. In this
way the rules of piety are manifested.
In the beginning is the Veda. One part of the Veda
teaches fruitive work, another part transcendental
knowledge, and another part loving devotional service. The
individual souls bewildered by maya are situated in
different states of existence. Some are very bewildered,
some are a little enlightened, and some are very
enlightened. In this way the conditioned souls have
different kinds of intelligence. The Veda teaches all these
classes of souls. Although one may consider that the souls
have an infinite variety of natures, still they are grouped
into three broad categories: 1. those qualified to perform
fruitive work (karma), 2. those eligible for transcendental
knowledge (jnana), and 3. those eligible to engage in loving
devotional service (prema) to the Supreme Lord. The Vedas
thus describes these three categories of eligibility. The
Veda's description of what should and should not be done by
these three classes of living entities constitute Vaidhi-
dharma (the rules of religion). When one actively performs
pious deeds that is called vaidhi-pravrtti. They who do not
follow the rules of Vaidhi commit sinful acts. Therefore
living entities should always avoid actions that violate
these rules and regulations. They who are outside the
jurisdiction of the Vedas are called by the name mleccha and
by other names also. The conclusion, then, is that three
classes of living entities are qualified to follow the Veda.
For their benefit the great sages have written many books to
supplement the hymns of the Veda. Manu and twenty other
sages thus wrote the dharma-sastras to benefit the persons
eligible to perform pious fruitive work (karma). Different
philosophers wrote books of logic and philosophy to benefit
the persons eligible for philosophical speculation (jnana).
The great devotees wrote the Puranas and pure Tantras to
teach the persons eligible to engage in devotional service
(bhakti) and to guide their actions. This is the nature of
all the Vedic literatures. The philosophy of the mimamsakas
is not seen anywhere in the original scriptures. Every
point the mimamsakas claims shows the superiority of their
idea is easily thrown into a dark hole of counter-arguments
and doubts. In all the scriptures the uttara-mimamsa
(Vedanta) philosophy is most clearly shown in Bhagavad-gita.
The teaching of karma that ignores jnana in an atheists kind
of karma and that teaching should be rejected. In the same
way the teaching of karma and jnana that ignores bhakti is
atheistic karma and jnana. There are only three kinds of
yoga: karma-yoga, jnana-yoga and bhakti-yoga. That is the
Vaisnava description of the Veda's teachings.
The individual soul bewildered by maya first takes
shelter of fruitive work (karma). Then he takes shelter of
karma-yoga. At the end, when he comes to the conclusion of
karma yoga and jnana yoga, he takes shelter of bhakti yoga.
The soul bewildered by maya does not ascend only one step in
the staircase. Ascending only one step of the staircase, he
cannot enter the temple of devotional service.
What is taking shelter of fruitive work (karma)?
Fruitive work is the activity performed by the body and mind
while one is alive in the body. Fruitive work is of two
kinds: 1. auspicious, and 2. inauspicious. By performing
inauspicious work one attains an inauspicious result.
Inauspicious work is called either 'papa' (sin) or 'vikarma'
(evil work). When one does not perform auspicious work that
is called 'akarma'. Both of these are bad. Auspicious work
is good. Work is of three kinds: 1. nitya (regular), 2.
naimittika (occasional) and 3. kamya (desired). Kamya work,
where the desire for personal benefit is very prominent,
should be avoided. Nitya and naimittika work, on the other
hand, is work prescribed by scripture. Considering what
should and should not be done, the scriptures explain what
is nitya, naimittika and kamya work. Akarma (failure to do
auspicious work) and vikarma (inauspicious work) are not the
same as karma (auspicious work). When one avoids kamya
work, then his work is nitya or naimittika. Work that
brings auspiciousness to the body, the mind, other people or
humanity at large, is called nitya work. Everyone should
perform nitya work. When work prompted by a temporary
circumstance is like nitya work in this way, it is called
naimittika work. Chanting Gayatri, offering obeisances and
cleanliness are activities that maintain one's own body and
the welfare of society at large. So also do honest dealings
and protection of they who should be protected. All these
are nitya work. Duties to one's deceased parents, other
like duties, and atonement of sins are all naimittika work.
Nitya and naimittika work bring good to the world.
Therefore the great sages order that such auspicious work be
performed. Considering the different natures of the human
beings, they thus describe what is called the varnasrama
system. According to their natural tendency for work, human
beings are thus divided into four classes: 1. brahmana, 2.
ksatriya, 3. vaisya, and 4. sudra. In this material world
there are also four other divisions, called asramas. The
four asramas are: 1. grhastha, 2. brahmacari, 3. vanaprastha
and 4. sannyasi. They who are fond of performing akarma and
vikarma work are called antyaja (the lowest) and nirasrama
(outside the asrama system). The different varnas (classes)
are determined according to 1. birth, 2. nature, 3. work and
4 qualities. Whenever the varnas are determined by birth,
the meaning of the varnasrama system is lost. The different
asramas are determined according to these states: 1. being
married, 2. not being married, and 3. the renunciation of
association with women. They who are married are in the
grhastha asrama. They who are not married are in the
brahmacari asrama. They who have renounced association with
women are in the vanaprastha and sannyasa asramas. Of all
the asramas, the sannyasa asrama is the best. Of all the
varnas, the brahmana varna is the best. This is all
described in the crest jewel of all scriptures, Srimad
Bhagavatam (11.17.15-21) in the following words:
"The various occupational and social division of human
society appeared according to inferior and superior natures
manifest in the situation of the individual's birth.***
"Peacefulness, self-control, austerity, cleanliness,
satisfaction, tolerance, simple straightforwardness,
devotion to Me, mercy and truthfulness are the natural
qualities of the brahmanas.***
"Dynamic power, bodily strength, determination,
heroism, tolerance, generosity, great endeavour, steadiness,
devotion to the brahmanas, and leadership are the natural
qualities of the ksatriyas.***
"Faith in Vedic civilisation, dedication to charity,
freedom from hypocrisy, service to the brahmanas, and
perpetually desiring to accumulate more money are the
natural qualities of the vaisyas.***
"Service without duplicity to the brahmanas, cows,
demigods, and other worshipable personalities and complete
satisfaction with whatever income is obtained by such
service, are the natural qualities of sudras.***
"Dirtiness, dishonesty, thievery, faithlessness,
useless quarrel, lust, anger, and hankering constitute the
nature of those in the lowest position outside the
varnasrama system.***
"Non violence, truthfulness, honesty, desire for the
happiness and welfare of all others and freedom from lust,
anger, and greed constitute duties for all members of
society."***
In the assembly of the wise, everyone can understand
the meaning of the scriptures. Therefore I shall not give
any comment on these words. I will only say this: The
duties of varna and asrama are the root of following the
scriptures rules and regulations (vaidha). A country is
impious to the degree it does not follow varnasrama.
"Now let us consider: How are the words 'nitya'
(eternal) and 'naimittika' (temporary) used here with the
word 'karma'? If we consider the deep meaning of the
scriptures, we will see that these two words do not refer to
the supreme spiritual goal of life. The terms are used with
ordinary, or material meaning.
"Words like 'nitya-karma', 'nitya-tattva' and 'nitya-
sattva' may be applied only to the soul's pure spiritual
position. They cannot be used to refer to anything else.
Therefore when the word 'nitya is used to modify the word
'karma' that 'nitya karma', seemingly of the material world,
indirectly refers to the eternal spiritual reality. The
karma of the material world is never eternal. When karma is
employed in karma yoga, karma yoga leads to the search for
jnana (knowledge) and that search leads to bhakti
(devotional service), then that karma and jnana may be
called 'nitya' because they lead to something that actually
is nitya.
"Therefore a brahmana's chanting of the Gayatri mantra
is called a 'nitya karma' because, even though it is an
activity in relation to the material body, it does have an
oblique reference to the path of devotional service.
Therefore these things may be called 'nitya' even though in
themselves they are not really 'nitya'. Such a usage is
called 'upacara' (a figure of speech).
"The word 'nitya karma' can be applied truthfully only
to krsna-prema (pure love for Lord Krsna). The word 'nitya
karma' can be applied truthfully only to the realm of the
spirit. When the activities of this material world are used
for advancement in spiritual life, those activities may be
called 'nitya karma'. There is nothing wrong with that
usage. However, one who sees the truth does not call these
activities 'nitya' (eternal). He prefers to call them
'naimittika' (temporary). It is not really true that the
words 'nitya karma' and naimittika karma' may refer to
materialistic activities.
"In truth, the eternal nature of the soul is purely
spiritual. The religion that describes the pure soul is the
real eternal religion. All other religions are temporary.
Varnasrama dharma, astanga yoga, sankhya and austerities are
all temporary. If an individual spirit soul is not bound by
maya, there is no need for him to follow any of these paths.
These temporary religions are meant only for souls
bewildered by maya. All these religions are intended for
certain specific circumstances. Therefore the truth is that
they are all temporary.
"The brahmanas are the best of the social classes, the
brahmana' duty is to chant the Gayatri mantra, and the
sannyasi's duty is to renounce other duties. However all
these duties are temporary. All these duties are praised by
the dharma-sastras, and they are good for some spiritual
aspirants. Still, they are not in any way equal to the
eternal duties of the soul, Srimad Bhagavatam (7.9.10)
explains:
"If a brahmana has all twelve of the brahmanical
qualifications (as they are stated in the book called Sanat-
sujata) but is not a devotee and is averse to the lotus feet
of the Lord, he is certainly lower than a devotee who is a
dogeater but who has dedicated everything - mind, words,
activities, wealth and life - to the Supreme Lord. Such a
devotee is better than such a brahmana because the devotee
can purify his whole family, whereas the so-called brahmana
in a position of false-prestige cannot purify even himself.*
*The twelve brahmanical qualifications here are: 1.
truthfulness, 2. self-control, 3. austerity, 4. freedom from
envy, 5. modesty, 6. tolerance, 7. freedom from malice, 8.
sacrifice, 9. charity, 10 steadiness, 11. hearing the Vedas,
and 12. observing vows. A brahmana who possesses these
twelve qualities should be honoured by everyone in the
world. However, if a brahmana has all these qualities,, but
has no devotion for Lord Krsna, then that brahmana is
degraded. Even a devotee who is a dogeater is better than
such a brahmana. The meaning here is that the dogeater
referred to is a person who has taken birth in a dogeater
family, but by association with saintly persons becomes
purified (samskara), and because of that purification
engages in the eternal spiritual activities of the soul.
The brahmana referred to here is a person who has taken
birth in a brahmana family, but is averse to the eternal
activities of the soul, and prefers to perform temporary,
material activities in their stead. Than such a brahmana,
such a dogeater is better.
"Human beings in the material world are of two kinds:
1. the intelligent, and 2. the unintelligent. The material
world is filled with unintelligent human beings.
Intelligent human beings are rare. Among such unintelligent
persons, the brahmanas are the best, and thus the duties of
the brahmanas, such as their chanting of the Gayatri mantra,
are the best of these kinds of duties. 'Intelligent person'
is a synonym for the word 'Vaisnava'. The activities of the
Vaisnavas and the activities of unintelligent persons are
inevitably very different. However the teachings of the
Vaisnavas and the teachings of the unintelligent followers
of the smrti-sastras (the so-called smartas) are not really
opposed to each other. The teachings of the scriptures are
always in harmony with each other. Intelligent persons
accept the scriptures as their friends. They do not think
that the different duties described in the scriptures have
different purposes in the end. The duties prescribed in the
scriptures for unqualified persons are indeed different from
the duties prescribed for the intelligent. Still, these
different activities have the same purpose at their root.
For the unintelligent the scriptures prescribe temporary
duties as most appropriate. However, temporary duties are
all imperfect, horrible, contaminated and short lived.
"These temporary duties are not the same as directly
spiritual duties. Temporary duties may be accepted when
they follow the spiritual path. Then they help one to
attain the spiritual nature. When the means does not lead
to the goal, the means should be rejected. Therefore the
means is not complete in itself. It is merely a part, a
separated fragment of what will be the final goal.
Therefore temporary duties are not complete. For example, a
brahmana's chanting Gayatri, like his other duties as well,
is subjected to various rules and meant to be performed only
at certain specified times. All these duties are not
manifested from the soul's natural spiritual activities.
However, after many days of following such rules a person
may become purified by associating with saintly Vaisnavas.
Then he develops a liking for the spiritual holy name of
Lord Hari. At that time he does not continue other
activities, such as the chanting of Gayatri. Chanting the
holy name of Lord Hari is the perfect spiritual activity.
The chanting of Gayatri and other like activities are only
various means to attain the goal, which is the chanting of
Lord Hari's holy name. Therefore these activities are not
the final perfection. Saintly persons teach that these
temporary duties, while honourable in themselves, are still
imperfect, horrible, contaminated, and short lived. The
spiritual truth is the final goal. Because they bring one
into contact with matter and materialists, temporary duties
are horrible for the individual souls. Temporary duties are
very material. Temporary duties bring with them many
irrelevant results. The individual soul naturally attains
these results. Even though he does not wish these petty
results, he cannot escape them.
"For example, that a brahmana worships the Supreme
Personality of Godhead is good. However, a brahmana tends
to think, 'I am brahmana. Other souls are inferior to me."
Such a falsely brahmana finds that his worship of the Lord
brings a horrible result. Mystic powers obtained by
practicing astanga-yoga also bring horrible results. They
are very inauspicious for the individual souls. Material
sense gratification and impersonal liberation are the two
unavoidable friends of temporary duties. Only if he can
cheat these two will the individual soul attain his root
spiritual nature. Therefore temporary duties are very
horrible for the individual soul.
Temporary duties are short lived. The soul's temporary
duties are not performed in all situations and all times.
For example: a brahmana's brahmana nature, a ksatriya's
ksatriya nature, and other like natures also, are manifested
because of a particular cause. When the cause ceases to be,
these natures vanish. A person may in one birth be a
brahmana and in the next birth an outcaste. Therefore the
duties of the brahmana caste are temporary. They are not
the original duties of the soul. Therefore in reference to
temporary duties the phrase 'own duty' is only a figure of
speech. That is why in every birth a soul's 'own duty'
changes. However, in none of these births does the soul's
eternal duty ever change. This eternal duty is the soul's
true 'own duty'. Temporary duties are all short lived.
"If one asks, 'What are the duties of the Vaisnavas?'
then I answer: The Vaisnavas' duties are the eternal duties
of the soul. When he is liberated from the world of matter,
the Vaisnava soul attains his pure spiritual body, and with
that body he engages in devotional activities that express
his spiritual love for Lord Krsna. When he resides in the
material world, a person who is intelligent respectfully
accepts all that advances his spiritual life and rejects all
that hinders it. He does not blindly follow the orders and
prohibitions of the scriptures. When the scriptures
encourage devotion to Lord Hari, then such a person happily
accepts those teachings. When the scriptures' teachings do
not encourage devotion, he does not dishonour those
teachings. In the same way a Vaisnava also honours or
rejects the prohibitions taught in the scriptures. A
Vaisnava is the best person in the world. A Vaisnava is the
friend of everyone in the world. A Vaisnava is the
auspiciousness of the world. In this way I have humbly said
all I wish to say to this assembly of Vaisnavas. May the
Vaisnavas wash away all my faults and mistakes."
After speaking these words, Vaisnava dasa offered
dandavat obeisances to the Vaisnava assembly, and then sat
down to one side. The Vaisnavas' eyes were filled with
tears. With one voice the Vaisnavas called out, "Well done!
Well done!" The four directions of Godruma forest echoed
with "Well done! Well done!"
The brahmana singer who had first asked the question
could see deep truth in many of the speaker's arguments.
Although he still had some doubts, the seed of faith in the
Vaisnava religion had been very firmly planted in his mind.
With folded hands he said, "O great souls, I was not a
Vaisnava. Again and again hearing Lord Hari's holy names, I
have now become a Vaisnava. If you are merciful and teach
me a little more, all my doubts will go far away."
Then Sri Prema dasa, the saintly paramahamsa babaji,
mercifully said, "Stay with Sriman Vaisnava dasa. He is
learned in all the scriptures. At Varanasi he deeply
studied Vedanta-sutra and accepted sannyasa. By the
limitless mercy of Sri Krsna Caitanya, who is the Lord of
our lives, he was attracted to Sri Navadvipa. He knows all
the truths of the Vaisnava religion. Deep love for Lord
Hari's holy names has taken its birth within him.
The questioner was a pious man named Sri Kalidasa
Lahiri. Hearing the saintly babaji's words, in his heart he
accepted Vaisnava dasa as his spiritual master. In his mind
he thought, "This person was born in a brahmana family and
he accepted sannyasa. Therefore he is fit to teach a
brahmana. Also, I see that he has deeply entered the truths
of Vaisnava religion. From him I will learn much about the
Vaisnava religion. Thinking in this way, Lahiri Mahasaya
offered dandavat obeisances at Sri Vaisnava's feet and said,
"O great soul, please be merciful to me." Offering dandavat
obeisances to him, Vaisnava dasa replied, "If you are
merciful to me, then I have attained my wish."
With sunset approaching, everyone returned to their own
places.
Lahiri Mahasaya's home was in a secluded part of the
village. It was in a grove. In the middle was a cottage of
madhavi vines and a platform of tulasi-devi. There were two
rooms, one on each side. The yard was hedged with cita
bushes. With a bela tree, nim tree, and some other trees
bearing fruits and flowers, the place was charming. The
proprietor of that grove was named Madhava dasa Babaji. At
first the babaji had been a good soul, but by bad
association he had fallen away from the Vaisnava religion.
Because of improper association with a woman, his devotional
practices were now dwarfed. Pushed by poverty, he could not
live happily. He begged in many places and rented out one
of his rooms. Lahiri Mahasaya was now staying in that room.
In the middle of the night Lahiri Mahasaya's sleep was
broken. Again and again he thought of what Vaisnava dasa
Babaji had said. Then he heard a sound in the courtyard.
Coming outside, in the courtyard he saw Madhava dasa talking
with the woman. Seeing him, the woman disappeared.
Embarrassed before Lahiri Mahasaya, Madhava dasa stood
motionless.
Lahiri Mahasaya said, "Babaji, what's wrong?"
Tears in his eyes, Madhava dasa replied, "O my
misfortune! What more can I say? What was I in the past?
What am I now? How much faith the saintly paramahamsa
babaji had in me! Now I am ashamed even to come near him."
Lahiri Mahasaya said, "If you tell me clearly, I can
understand."
Madhava dasa said, "The woman you saw was my married
wife in my former asrama. A few days after I accepted a
life of renunciation, she came to Sri Santipura and lived in
a cottage she built by the Ganga's shore. Many days passed
in that way. Walking by the Ganga's shore at Sri Santipura,
I saw her and said, 'Why did you leave your home?' She told
me, 'Material life is not good. Now that I am robbed of
your feet, I will stay at a holy place and beg alms.' Not
saying anything more, I slowly returned to Sri Godruma. At
Sri Godruma I eventually stayed at a Sad-gopa's house.
Every day, at some place or other, I would see her. The
more I tried to avoid her, the more she tried to come near
me. Now she stays at an asrama. She comes late at night
and tries to ruin me. Now I am infamous everywhere.
Because I now associate with her, my devotional service has
become dwarfed. I am a cinder that blackens the family of
Sri Krsna Caitanya's servants. Since the time of Chota
Haridasa's punishment, I am the deserving of punishment.
Being merciful, the babaji of Sri Godruma have not yet
punished me, but they do not trust me.
Hearing these words, Lahiri Mahasaya said, "Take care,
O Madhava dasa Babaji". After speaking these words, he
entered the house. The babaji sat on his own seat.
Lahiri Mahasaya could not sleep. Again and again he
thought, "Madhava dasa Babaji has fallen down. He is like
one who eats his own vomit. I should not stay in this
house. Why not? Even if I do not fall down by associating
with him, I will be criticised by others. Not trusting me,
the pure Vaisnavas will not teach me.
At sunrise he went to Pradyumna-kunja, properly greeted
Sri Vaisnava dasa and asked for a place to stay. When
Vaisnava dasa informed the saintly paramahamsa babaji of
this request, the babaji said he could stay in a cottage on
one side of the forest. Lahiri Mahasaya stayed in that
cottage and arranged to get prasadam at the home of a nearby
brahmana.
Chapter Four
Nitya-dharmer Namantara Vaisnava-dharma
Another Name for the Eternal Religion is the Vaisnava
Religion
The cottage of Lahiri Mahasaya and the cottage of Sri
Vaisnava dasa stood side by side. Nearby were some mango
and kanthala trees. Some betel plants gracefully enclosed
the place on four sides. In the courtyard was a large
circular terrace. The terrace had been there since the days
when Pradyumna Brahmacari lived there. Many days since then
the Vaisnavas came to call that place "Surabhi's Terrace"
and became accustomed to circumambulate it and offer
dandavat obeisances.
It was shortly after dusk. Sitting on a leaf-seat in
his cottage, Sri Vaisnava dasa chanted the holy names of
Lord Hari. It was the dark fortnight. The night was
gradually becoming dark. A flickering lamp burned in Lahiri
Mahasaya's cottage. Seeing a snake at his doorway, Lahiri
Mahasaya quickly trimmed the lamp and took up a stick to
kill the snake, but when he came outside with his lamp he
did not see the snake. Then Lahiri Mahasaya said to
Vaisnava dasa, "Take care. A snake has entered your
cottage." Vaisnava dasa replied, "Why do you worry about a
snake? Come. Enter my cottage without fear." Lahiri
Mahasaya entered the cottage and sat on the leaf seat.
Still, his mind was agitated about the snake. He said "O
noble-hearted one, Santipura is very good in this way. It
is a city and there is no fear of snakes or other dangers.
In Nadiya there is always fear of snakes. Especially
Godruma and the other forest places. It is hard for a
gentleman to live in those places.
Sri Vaisnava dasa babaji replied, "O Lahiri Mahasaya,
It is foolish to let the mind be agitated over these things.
You must have heard the story of Maharaja Pariksit in the
Srimad Bhagavatam. Giving up all fear of snakes, with an
unagitated mind he heard nectar descriptions of Lord Hari
from the mouth of Srila Sukadeva Gosvami. In this way he
attained transcendental bliss. No snake can kill a man's
spiritual body. The spiritual body is bitten only by the
snake of separation from hearing the nectar topics of the
Supreme Lord. The material body is not eternal. Some day
you must give it up. One may do everything to maintain his
material body. Still, whenever Lord Krsna wills, that
material body will certainly collapse, and one will not be
able to protect it. If the time of one's death has not yet
come, one may even sleep beside a snake, but the snake will
not harm him. Therefore one who gives up fear of snakes or
other dangers may be called a true Vaisnava. If it is
afraid of every danger, the mind will always be restless..
How can a restless mind always think of Lord Hari's lotus
feet? Therefore one should abandon all fear of snakes and
all attempts, born from that fear, to kill snakes.
Becoming a little faithful, Lahiri Mahasaya said, "O
saintly one, your good words have made my heart fearless. I
know that only a person with a noble heart is qualified to
attain the final goal of life. The great souls who stay in
mountain caves and worship the Lord there are never afraid
of wild animals. On the contrary, it is because they fear
the association of materialistic persons that they
voluntarily live in the forest surrounded by wild animals."
The saintly babaji then said, "When Bhakti-devi (the
goddess of devotional service) appears in someone's heart,
that heart naturally becomes exalted. The whole world loves
such a person. Saints and ruffians alike, everyone loves a
devotee of the Lord. Therefore every human being should
become a Vaisnava."
Hearing this, Lahiri Mahasaya said, "You have given me
great faith in the eternal religion. The Vaisnava religion
is very close to the eternal religion. That is my belief.
I am not convinced that the Vaisnava religion is completely
identical with the eternal religion. Therefore I ask you to
tell me what you think of all this. Vaisnava dasa babaji
then said:
"In this material world two different religions are
called by the name the Vaisnava religion. One is the pure
Vaisnava religion and the other is the contaminated Vaisnava
religion. The pure Vaisnava religion is one, although it is
divided into four according to the different rasas. Thus
there is the Vaisnava religion in servitorship (dasya), a
Vaisnava religion in friendship (sakhya), a Vaisnava
religion in parental love (vatsalya), and a Vaisnava
religion in conjugal love (madhurya). Still, the pure
Vaisnava religion is one. It is not many. 'The eternal
religion' and 'the transcendental religion' are merely other
names for the Vaisnava religion. The Sruti sastra declares:
"By understanding the Supreme, one comes to understand
everything."
"These words refer to the Vaisnava religion. This
truth will gradually be revealed to you.
"The contaminated Vaisnava religion is of two kinds: 1.
Vaisnava religion contaminated by fruitive work (karma) and
2. Vaisnava religion contaminated by the impersonalist
fallacy (jnana). The activities of the Vaisnava religion as
conceived by the smarta panditas are the Vaisnava religion
contaminated by fruitive work. Although it includes
initiation in chanting a Visnu-mantra, this conception of
the Vaisnava religion belittles the all-pervading Supreme
Personality of Godhead and makes Him subordinate to fruitive
work. According to these people, even though He is the
master of all the demigods, Lord Visnu is merely a part of
the process of karma and is Himself subject to the laws of
karma. Thus karma is not subordinate to the will of Visnu,
but Visnu is subordinate to the will of karma. According to
them all worship and spiritual practices are merely various
aspects of fruitive work, and therefore nothing is higher
than fruitive work. This form of Vaisnava religion
according to the conception of the mimamsaka philosophers
has existed for many days. In India many follow this idea,
and they claims to be Vaisnavas. They do not accept the
pure Vaisnavas to be Vaisnavas at all. Such is the
misfortune of the mimamsakas.
Vaisnava religion contaminated by impersonal philosophy
is also prevalent in India. According to the
impersonalists, in order to attain the qualityless
impersonal Brahman one should worship Surya, Ganesa, Sakti,
Siva or Visnu. Then, when one attains perfect knowledge, he
can discard the form that he had worshipped. Then, at the
end, he attains the qualityless impersonal Brahman.
Accepting these ideas, many persons dishonour the pure
Vaisnava religion. The worship of Lord Visnu is included in
the impersonalists worship of five Deities (Surya, Ganesa,
Sakti, Siva or Visnu as described above), and that worship
includes initiation, Deity worship, and the other aspects of
devotion to Lord Visnu. Sometimes it may even include the
worship of Sri Sri Radha-Krsna. Still, this is not the pure
Vaisnava religion.
The pure Vaisnava religion is different from these
kinds of contaminated Vaisnava religion. It is the true
Vaisnava religion. Because of the defects of Kali-yuga,
many people do not understand what is the pure Vaisnava
religion. They think these varieties of contaminated
Vaisnava religion are the true Vaisnava religion.
The worshippers of the Paramatma (Supersoul) wish to
meet the Supersoul. Desiring to enter a mystic trance and
there meet the Supersoul, they engage in kriya-yoga, karma-
yoga, or astanga-yoga. According to these people,
initiation into chanting Visnu mantras, worship of Lord
Visnu, meditating on Lord Visnu, and other kinds of
devotional service, are all various aspects of karma-yoga.
Among these people, Vaisnava religion contaminated by
fruitive work is manifested.
Srimad Bhagavatam explains that the most fortunate
persons are attracted to pure devotional service, service to
the pure form of the Supreme Personality of Godhead. Such
persons engage in Deity worship and the other activities of
devotional service. These activities of devotional service
are not subordinate aspects of kriya-yoga, karma yoga or the
speculations of the impersonalists. Rather, they are
aspects of pure devotional service. These activities are
the pure Vaisnava religion. Srimad Bhagavatam (1.1.1)
explains:
"Learned transcendentalists who know the Absolute Truth
call this non-dual substance Brahman, Paramatma or
Bhagavan."*
One should see in this way. The Supreme Personality of
Godhead, who is not different from either the Paramatma or
the impersonal Brahman, is the highest, the final
manifestation of the Supreme. The Supreme Personality of
Godhead is Lord Visnu, who is supreme pure. Individual
spirit souls that become His followers are also pure. The
activity of such pure souls is called 'bhakti' (devotional
service). Hari-bhakti (devotional service to Lord Hari) is
also called by the names suddha-vaisnava-dharma (pure
Vaisnava religion), nitya-dharma (eternal religion), jaiva
dharma (duty of individual souls), bhagavata dharma
(religion of worshipping the Supreme Personality of
Godhead), paramartha-dharma (way to attain the final goal of
life), and para-dharma (highest religion). Religions that
strive to attain the Paramatma and the impersonal Brahman
are all temporary religions. A material motive pushes one
to seek the impersonal Brahman. Therefore the religion of
the impersonal Brahman is materially motivated and
temporary. It is not eternal. The individual soul trapped
in the material world is eager to escape his material
bondage. To escape this material bondage the soul searches
for the impersonal Brahman. In this way he takes shelter of
a religion that is both temporary and materially motivated.
Therefore the religion of seeking the impersonal Brahman is
not eternal. Seeking the happiness of rapt meditation
(samadhi), a soul may take shelter of the religion of
seeking the Paramatma. Thus, seeking a more subtle kind of
material pleasure, he follows a temporary religion based on
a material motive. Therefore the religion of seeking the
Paramatma is not eternal. The religion of serving the
Supreme Personality of Godhead is alone eternal."
Hearing these words, Lahiri Mahasaya said, "Please
described to me the pure Vaisnava religion. I am advanced
in years. I take shelter of your feet. Please be merciful
and accept me. I have heard it said that a person
previously initiated and instructed by an unworthy person
should find a worthy teacher and accept initiation and
instruction from him. For some days I have heard your good
instructions and now I have faith in the Vaisnava religion.
Please be merciful. Teach me the Vaisnava religion and,
when your teaching is concluded, initiate me and purify me.
A little embarrassed, the saintly babaji said, "Saintly
brother, I will teach you as far as I am able, but I am not
qualified to be an initiating spiritual master. However
that may be, you should now learn about the pure Vaisnava
religion.
"Sri Krsna Caitanya Mahaprabhu, who is the original
spiritual master of the entire world, teaches that there are
three basic truths in the Vaisnava religion. They are: 1.
sambandha (the relationship of the Supreme Personality of
Godhead and the individual soul), 2. abhidheya (the
activities in that relationship), and 3. prayojana (the
final goal, which is pure love for the Supreme Personality
of Godhead). One who understands these three truths can act
properly. He is a pure Vaisnava, or a pure devotee of the
Lord.
"Within sambandha are three distinct truths: 1. the
material world, or the illusory potency maya, 2. the
individual soul, or the subordinate living entity, and 3.
the Supreme Personality of Godhead, who is one and
unrivalled, the master of all powers, all attractive, the
abode of all opulence and sweetness, and the only shelter of
both the individual spirit souls and the illusory potency
maya. Although He is the only shelter of both the
individual spirit souls and the illusory potency maya, He is
always supremely independent, and His transcendental form is
both sublimely handsome and eternal. The impersonal Brahman
effulgence is merely a distant reflection of the splendour
of His limbs. With His potency of transcendental power
(aisi sakti) He manifests the material universes and places
the individual souls within them. Then He expands to become
the Supersoul. As the Supersoul He enters the material
universes. In this way He is the Supreme controller. When
He manifests His feature of supreme opulence, He is Lord
Narayana in the spiritual sky. When He manifests His
feature of supreme sweetness, He is Lord Krsnacandra, the
gopis' beloved in Goloka Vrndavana. His different forms and
pastimes are all limitless and eternal. No person or thing
is His equal. Nothing is superior to Him. All His forms
and pastimes are manifested by his para sakti
(transcendental potency). Of His many different
transcendental potencies, three are especially known to the
individual souls. One of these potencies is called the cit
potency. Employing this potency, the Supreme Personality of
Godhead enjoys all His transcendental pastimes. Another of
these potencies is called the jiva potency or the marginal
potency. By this potency limitless individual souls are
manifested and maintained. The third potency is called the
maya potency. By this potency all material things, material
time, and material activities are manifested. The Supreme
Personality of Godhead has a relationship with the
individual spirit souls. The material energy and the
individual spirit souls both have relationships with the
Supreme Personality of Godhead. The Supreme Personality of
Godhead and the individual souls both have relationships
with the material energy. These different relationships are
called sambandha. Sambandha is understood when one
understands these different relationships. Without first
understanding these relationships it is not possible for
anyone to become a pure Vaisnava."
Lahiri Mahasaya said, "From the Vaisnavas themselves I
have heard that Vaisnavas surrender to their emotions and
therefore they have no need for knowledge. What kind of
statement is that? I myself, up to this time, have chanted
the holy names of Lord Hari only to attain a certain
feeling. I did not strive to understand any relationships."
The babaji said, "A Vaisnava's feelings of ecstatic
love are the final result of his devotional service.
However, such love must be pure. They who think that this
ecstatic emotion culminates in oneness with the impersonal
Brahman cannot have actions and ecstatic emotions that are
pure. Their pure ecstatic emotions are all an empty show.
A single drop of pure ecstatic love fulfils all the desires
of the spirit soul. However, when that emotion is
contaminated by impersonalism, the only result is trouble
and calamity for the spirit soul. The devotional emotional
displays of one who in his heart thinks he is not different
from the impersonal Brahman are merely a trick to cheat the
innocent people. Therefore pure Vaisnavas must thoroughly
understand these relationships.
Faithful Lahiri Mahasaya then said, "Is there something
higher than the impersonal Brahman? If the Supreme
Personality of Godhead is the origin of the impersonal
Brahman, then why do the philosophers not leave the
impersonal Brahman and worship the Supreme Personality of
Godhead instead?"
The saintly babaji laughed and said, "Brahma, the four
Kumaras, Sukadeva Gosvami, Narada, Siva, and all other truly
great philosophers took shelter of the Supreme Personality
of Godhead's feet."
Lahiri Mahasaya said, "If the Supreme Personality of
Godhead has a form situated within space, then that form
must also be limited in spatial terms. How, then, can the
spatially limited form of the Supreme Personality of Godhead
be the resting place of the all-pervading, spatially
limitless impersonal Brahman?"
The babaji replied, "Even in the material world the
element ether is also all-pervading and spatially limitless.
Why then should the impersonal Brahman be considered so
glorious, merely because it is all-pervading and spatially
limitless? From the splendour of His transcendental limbs
the Supreme Personality of Godhead manifests the all-
pervading, spatially limitless impersonal Brahman, and at
the same time His transcendental form is spatially limited,
situated in a specific place. Who has seen anyone like Him?
Because no one is like Him, and because He has no rival, the
Supreme Personality of Godhead is superior to the impersonal
Brahman. His form is wonderfully attractive. In His
transcendental form all-pervasiveness, omniscience,
omnipotence, the greatest mercy, and the greatest bliss are
gloriously manifest in their completeness. Is this form
good? What virtue does it not have? What power does it not
have? Is an amorphous, all-pervading, unknowable something
good? The truth is that the impersonal brahman is the
qualityless aspect of the Supreme Personality of Godhead.
Personality and impersonality exist side by side in the
handsome form of the Supreme Personality of Godhead. The
impersonal Brahman is merely one aspect of the Supreme
Personality of Godhead. This formless, changeless,
qualityless, unknowable, immeasurable feature of the Lord is
liked by short sighted persons. However, they who see
everything do not like any feature but the original and
complete form of the Lord. The Vaisnavas cannot place their
faith in the formless impersonal Brahman, for to do so would
block their eternal nature and also block their pure love
for Lord Krsna. The Supreme Personality of Godhead, Lord
Krsna, is the resting-place of both features: the
qualityless Brahman and the quality-filled Supreme Person.
He is an ocean of transcendental bliss, and therefore He is
attractive to all pure spirit souls.
Lahiri: Krsna was born, performed activities, and then
left His body at death. How is it possible that His form is
eternal?
Babaji: Sri Krsna's form is eternal and full of
knowledge and bliss. His birth, activities, and so called
death are not material.
Lahiri: Why do the Mahabharata and other scriptures
describe Him in that way?
Babaji: The eternal Absolute Truth is beyond
description. Pure souls see Lord Krsna's form and pastimes.
These persons then describe these both with words. Those
words are like ordinary historical accounts of material
persons. They who know the true meaning of the Mahabharata
and the other scriptures understand Lord Krsna's pastimes
and other features in one way, and the unintelligent
materialists understand Lord Krsna's pastimes and other
features in a very different way.
Lahiri: When one meditates on Lord Krsna's form, in
one's heart naturally arises the idea of a form limited by
both time and space. What other way is there to think of
Lord Krsna's form?
Babaji: Thinking is an activity of the mind. As long
as the mind is not purified and spiritualised, the mind's
activity of thinking and meditating cannot be spiritual in
its nature. When it develops a devotional attitude, the
mind gradually becomes spiritualised. Then the mind's
activity of thinking and meditating is inevitably spiritual
in nature. When the Vaisnava devotees, who delight in
devotional service, chant the holy names of Lord Hari, the
material world has no power to touch them. They are
spiritualised. Residing in the spiritual world, they
meditate on Lord Krsna's daily activities. In this way they
attain the bliss of confidential service to the Lord.
Lahiri: Please be merciful and give that spiritual
understanding to me.
Babaji: When you give up all material arguments and
doubts, and when you chant the holy names day after day,
then after a few days genuine spiritual understanding will
rise in your heart. As long as those material arguments
remain, your mind will stay in the shackles of material
understanding. When you taste the nectar of the holy name,
the material shackles will become loosened. Then the
spiritual world will be gloriously manifested in your heart.
Lahiri: Please be merciful and tell me about that.
That I desire.
Babaji: The mind and words cannot understand it. Only
when one attains the bliss of spiritual life can one
understand it. Give up all your arguments and for a few
days chant the holy names of Lord Hari. Then all your
doubts will go far away. Then you will no longer ask any
question of anyone.
Lahiri: I know that a person who has faith in Lord
Krsna and tastes the nectar of His holy names attains the
highest of all goals. I have well understood the
relationship of the Lord and the individual soul. I will
take shelter of the Lord's holy names.
Babaji: That is the best of all. Understand well your
relationship with the Lord and you will directly see the
spiritual truth.
Lahiri: I understand the truth of the Supreme
Personality of Godhead. The Supreme Personality of Godhead
is the ultimate form of the Supreme. The impersonal Brahman
and the Supersoul are subordinate to Him. He is all-
pervading. In the spiritual world He manifests His
wonderful form. He is a person, He is eternal and full of
knowledge and bliss, and He is the master of all potencies.
Even though He is the master of all potencies, He is always
overcome with bliss in the company of His hladini sakti
(pleasure potency). Now please tell me about the individual
spirit souls.
Babaji: Among the limitless potencies of Sri Krsna, one
is called tatastha sakti. Positioned between the spiritual
and material worlds, this potency can reside in either of
them. This potency is also called jiva-tattva (the
individual spirit souls). The individual souls are tiny
particles of spirit. Because they are tiny particles, they
may attain bondage in the material world. However, because
they are pure spirit, they may also reside eternally in the
supremely blissful spiritual world. The individual souls
are of two kinds: 1. souls who reside in the spiritual
world, and 2. souls in bondage who reside in the material
world. Souls in bondage in the material world are of two
kinds: 1. intelligent and 2. unintelligent. Birds, beasts
and human beings who do not strive to attain the supreme
spiritual goal are the unintelligent materially bound souls.
Human beings who follow the path of the Vaisnava religion
are intelligent. They who are not Vaisnavas do not actively
strive for the real goal of life. Therefore the scriptures
declare the service to Vaisnavas and association with
Vaisnavas are the best of all activities. Intelligent human
beings who have faith in the scriptures and chant the holy
names of Lord Hari naturally associate with Vaisnavas. They
who are not intelligent do not have faith in the scriptures
and do not chant the holy names of Lord Krsna. Even though
they may serve the Deity form of Lord Krsna according to the
rules passed down through the disciplic succession, in their
hearts such unintelligent persons do not properly honour
Vaisnavas.
Lahiri: Now I understand the truth about Lord Krsna and
the truth about the individual spirit souls. Now please
tell me the truth about the illusory potency maya.
Babaji: Maya is matter. Maya is one of the potencies
of Lord Krsna. Maya is also called apara sakti (material
potency) and bahiranga sakti (external potency). As a
shadow stays far away from light, so maya stays far away
from Lord Krsna and His devotees. Maya manifested the
fourteen material worlds, earth, water, fire, air, ether,
mind, intelligence and false ego, which makes one think 'I
am this material body'. The gross and subtle material
bodies of the bound souls are manifested by maya. When a
soul attains liberation, his spiritual body is cleansed of
maya's influence. To the extent he is tightly bound by
maya, to that extent the soul is far away from Lord Krsna.
To the extent the soul is free of maya's influence, to that
extent the soul is able to see Lord Krsna face-to-face. The
material universe, which is a place of sense-pleasures for
the bound souls has sprouted from Lord Krsna's will. The
spirit souls do not stay forever in the material world. The
material world is only a prison for the spirit souls.
Lahiri: O master, now please tell me of the eternal
relationship that exists between maya, the individual soul,
and Lord Krsna.
Babaji: The tiny spirit soul is an eternal servant of
Lord Krsna. The world of maya is the souls' prison. By
associating with devotees and chanting the holy names, the
soul attains Lord Krsna's mercy. Then, restored to his
original spiritual form, the soul tastes the nectar of
direct service to Lord Krsna in the spiritual world. These
are the confidential relationships between these three.
Without understanding this, how can anyone engage in
devotional service?
Lahiri: If one should carefully attain this knowledge,
must one become a great scholar before becoming a Vaisnava?
Babaji: A Vaisnava need not study different languages
and not become a great scholar. To throw far away the
bewilderments presented by maya, what the soul must do is
take shelter of the feet of a bona-fide Vaisnava spiritual
master. By the spiritual master's words of instruction and
by the disciple's own spiritual activities, the disciple
comes to understand the truth of these relationships. This
is called diksa (initiation) and siksa (instruction).
Lahiri: What does one do after initiation and
instruction?
Babaji: Living a moral life, one should serve Lord
Krsna. This is called abhidheya. Because it is clearly
described in the Vedas and all other scriptures, Lord
Caitanya Mahaprabhu called this activity abhidheya.
Lahiri (with tears in his eyes): O spiritual master, I
take shelter of your feet. By hearing the honey of your
words, I now understand my relationship with Lord Krsna. By
your mercy all my previous ideas of caste, knowledge, and
spiritual instruction are thrown far away. Now please
mercifully instruct me about abhidheya.
Babaji: There need be no more worry. Now that you are
humble, Sri Krsna Caitanya will certainly be merciful to
you. Association with devotees is the only cure for souls
bound in the material world. The bona fide spiritual master
mercifully teaches one how to serve Lord Krsna. By engaging
in devotional service one gradually attains the goal of
life. Thus devotional service is called abhidheya.
Lahiri: Please tell me: How does one serve Lord Hari?
Babaji: Devotional service to Lord Hari is called
bhakti. Bhakti has three stages: 1. sadhana (devotional
service in practice), 2. bhava (ecstasy) and 3. prema (pure
love). The beginning stage is sadhana. By again and again
performing sadhana, bhava is manifested. When bhava becomes
perfect it is called prema.
Lahiri: What are the different kinds of sadhana and how
are they performed? Please teach me that.
Babaji: In his book Sri Hari-bhakti-rasamrta-sindhu,
Srila Rupa Gosvami has elaborately described all this. I
will give a brief summary. There are nine kinds of sadhana.
In Srimad Bhagavatam (7.5.23) it is said:
"Hearing and chanting about the transcendental holy
name, form, qualities, paraphernalia, and pastimes of Lord
Visnu, remembering them, serving the lotus feet of the Lord,
offering the Lord respectful worship with sixteen types of
paraphernalia, offering prayers to the Lord, becoming His
servant, considering the Lord one's best friend, and
surrendering everything unto Him (in other words serving Him
with the body, mind and words) - these nine processes are
accepted as pure devotional service."*
Thus in Srimad Bhagavatam it is written that the nine
kinds of sadhana-bhakti are: 1. hearing and chanting about
the transcendental holy name, form, qualities,
paraphernalia, and pastimes of Lord Visnu, 2. remembering
them, 3. serving the lotus feet of the Lord, 4. offering the
Lord respectful worship with sixteen types of paraphernalia,
5. offering prayers to the Lord, 6. becoming His servant, 7.
considering the Lord one's best friend, and 8 surrendering
everything unto Him. Describing the different limbs and sub-
limbs that are parts of these, Srila Rupa Gosvami describes
64 different kinds of sadhana bhakti. While considering
these points, another topic needs to be explained. Sadhana
bhakti is of two kinds: 1. vaidhi (according to rules and
regulations), and 2. raganuga (spontaneous). In vaidhi
bhakti one engages in the nine kinds of activities
previously described. In raganuga-bhakti one engages in the
activities of sadhana bhakti, but one becomes a follower of
the people of Vraja, and in one's mind one serves Lord Krsna
as they do. One should engage in the kind of sadhana bhakti
for which he is qualified.
Lahiri: How does one know he is qualified for one or
the other of these kinds of sadhana bhakti?
Babaji: A faithful person who follows the rules and
regulations is qualified. In the beginning his spiritual
master teaches him vaidhi sadhana-bhakti. Then, when the
disciple becomes qualified, the spiritual master teaches him
how to worship the Lord by following the path of raganuga-
bhakti.
Lahiri: How does a person know he has become qualified
for this?
Babaji: One who has not yet experienced in his heart
the love that characterises raganuga-bhakti, and who instead
wishes to serve the Lord according to the rules and
regulations described in the scriptures is qualified to
engage in vaidhi bhakti. One who does not wish to be ruled
by the scriptures' rules and regulations in his devotional
service to Lord Hari, and in whose heart a spontaneous love
for Lord Hari's devotional service has become manifested, is
qualified to engage in raganuga-bhakti.
Lahiri: O master, please tell me for which one I am
qualified. I cannot understand these explanations of who is
qualified for what. I do not know whether I should engage
in vaidhi or raganuga bhakti.
Babaji: If you examine your heart you will understand
where you are qualified. In your heart do you see the idea
that it is not possible to engage in devotional service to
Lord Hari without following the scriptures' teachings?
Lahiri: In my mind is the idea that sadhana-bhakti
following the scriptures teachings brings the best result.
But now in my mind I also think that devotional service to
Lord Hari is a great ocean of nectar, and by engaging in
devotional service I will gradually be able to taste that
nectar.
Babaji: You can now see that the scriptures' rules and
regulations are the ruler of your mind. Therefore you
should engage in vaidhi bhakti. Gradually the spiritual
love that is raganuga bhakti will manifest in your heart.
Hearing these words, Lahiri Mahasaya, his eyes now
filled with tears, touched the babaji's feet and said,
"Please be merciful and engage me as I am qualified. I am
not able to understand my own qualifications." The saintly
babaji then embraced him and made him sit down again.
Lahiri: Please clearly order me, and I will thus engage
in devotional service.
Babaji: You should chant the holy names of Lord Hari.
Taking shelter of the holy names is the most powerful of all
kinds of devotional service. The name of the Lord and the
Lord Himself are not different. By offenselessly chanting
the holy names one quickly attains all spiritual
perfections. Therefore with great faith you should chant
the holy names. By again and again chanting the holy names,
one engages in all nine kinds of devotional service. By
chanting the holy names aloud one engages in sravanam
(hearing) and kirtanam (chanting). As one chants the holy
names one will naturally remember (smaranam) the pastimes of
Lord Hari, and in one's mind one will serve His feet (pada-
sevanam), worship Him (arcanam), offer obeisances to Him
(vandanam), serve Him (dasyam), think of Him as a friend
(sakhyam) and surrender everything to Him (atma-nivedanam).
In this way one engages in all nine activities of devotional
service.
Lahiri: My heart is very eager to receive the holy
names. O master, please be merciful. Please don't delay
any further.
Babaji: O great soul, without committing offenses, you
should always chant this mantra:
Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
As he chanted these words again and again, the saintly
babaji placed in Lahiri Mahasaya's hands a string of tulasi
beads. Weeping, Lahiri Mahasaya again and again chanted the
holy names on these beads. He said, "O master, I cannot
express the happiness I feel today." Overcome with
happiness, Lahiri fell unconscious at the babaji's feet.
The saintly babaji carefully picked him up. After a long
time Lahiri Mahasaya said, "Today I am fortunate. Never
before have I been so happy."
Babaji: O great soul, you are fortunate, for you have
faithfully accepted the holy names. Thus you have made me
fortunate also.
From that day Lahiri Mahasaya chanted the holy names on
those beads. Without fear he stayed in his cottage and
chanted the holy names. Some days passed in this way.
Lahiri Mahasaya wore the twelve tilaka marks. He did not
eat anything but krsna prasadam. Everyday he chanted two
laksas of the holy names of Lord Hari. Whenever he saw a
pure Vaisnava, he would always offer dandavat obeisances to
the paramahamsa babaji before attending to other duties. He
always served his spiritual master. He was not attracted to
useless gossip or non devotional music. He was not the same
Lahiri Mahasaya. Now he was a Vaisnava.
One day he offered dandavat obeisances to saintly
Vaisnava dasa Babaji and asked, "O master, what is the final
spiritual goal (prayojana)?"
Babaji: Pure love for Lord Krsna (Krsna-prema) is the
final spiritual goal for the individual soul. Again and
again performing the duties of sadhana-bhakti, one attains
the state of bhava (ecstasy). When bhava becomes complete
and reaches its perfection, it is called prema (pure
spiritual love). That is the individual soul's eternal
nature, his eternal wealth, his highest goal. The absence
of this love is the greatest calamity. It means bondage in
the material world. It means the attempt to enjoy with the
material senses. Nothing is higher or better than this
spiritual love (prema). Lord Krsna Himself is controlled by
this love alone. This love is purely spiritual. It is
filled with the most intense spiritual bliss.
Lahiri (weeping again and again): Will I ever be
qualified to attain this spiritual love?
Babaji (embracing him): Look, and in a few days your
sadhana-bhakti will become bhava bhakti. A few days after
that Lord Krsna will certainly be merciful to you.
Overcome with joy to hear this, Lahiri Mahasaya said,
"Ah, aside from the spiritual master, nothing is important.
My spiritual master has mercifully rescued me from the blind
well of material sense gratification."
Chapter Five
Vaidhi-bhakti-Nitya-dharma, Naimittik Naya
Vaidhi-bhakti-The Eternal Religion. It is Not Temporary.
Lahiri Mahasaya had a large family in his home in
Santipura. His two sons were famous scholars. One was
named Candranatha, who was 35 years old. He was a landowner
(zamindar) and he looked after all the household affairs.
He was learned in the medical texts. He did trouble himself
much with religion. Still, he was honoured in brahmana
society. He took care of the servants, maids, doorkeepers,
and others, and he looked after the household affairs. The
second son was named Devidasa. From childhood he eagerly
studied the Nyaya-sastra and Smrti-sastra. He had his own
school with ten or fifteen students. He bore the title
Vidyaratna (the jewel of knowledge).
One day in Santipura there was a rumour that Kalidasa
Lahiri had become a Vaisnava ascetic. The rumour was
everywhere: at the bathing ghatas, in the marketplace, and
on the streets. Some said that he was now a senile old man.
Indeed, on that day the general opinion was that he had
become senile. Some said, "Perhaps he was struck with some
disease. He is a brahmana by birth. His sons and wife and
family obey him. What suffering led him to renounce the
world?" Some said, "Such is the sad end of they who run
here and there advertising their love for religion." Some
educated persons said, "Kalidasa Lahiri is a very pious man.
Although everything this world has to offer is in his
possession, in his old age he has become attracted to the
holy names of Lord Hari." In these ways they talked.
Hearing all these rumours, someone repeated them to Devidasa
Vidyaratna Mahasaya.
Rapt in thought, Vidyaratna approached his elder
brother and said, "Brother, I think our father is in great
trouble. His body is in good health. He is staying at
Godruma in Nadiya. But he has fallen into bad association.
We cannot be blind to the rumours in the village."
Candranatha replied, "O brother, I have also heard some
of these rumours. The fame of our house is very great.
Still, when I hear these rumours about father, I can no
longer hold my head high. We have always held the family of
Advaita Prabhu in low esteem. But what has no happened in
our own house? Let us go home, consult with our saintly
mother, and do what we can."
Devidasa and Candranatha sat on the veranda of their
home. A brahmana widow served them their meal. Their
mother sat with them, arranging for the meal. Candranatha
said, "Mother, have you heard any news about father?"
The saintly mother replied, "Why? Is his health good?
He is in Navadvipa now. He is mad after the holy names of
Lord Hari. Why don't you bring him back here?"
Devidasa said, "Mother, his health is good. But I have
heard that other things are not good. If we bring him home
our reputation will be ruined."
Then the saintly mother asked, "How can it be? The
other day at the Ganga's shore I talked about many things
with the daughter-in-law of one of the big Gosvami's. She
said to me, 'Your husband is very fortunate. The Vaisnavas
honour him'."
Devidasa said, "He is not honoured in our social
circles. Now that he is old in years will he stay at home
and allow us to serve him? No. He eats the remnants left
by men who wear loincloths. He has defiled our exalted
family. O wicked age of Kali! Our father has seen and
heard so much! What has happened to his intelligence now?"
The saintly mother said, "Bring him here and keep him
hidden until you can bring him to his senses."
Candranatha said, "What else can we do? Accompanied by
two or three men, Devi should go to Godruma and secretly
bring father back."
Devi said, "You know very well that father, thinking me
an atheist, does not have a very good opinion of me. If I
cannot even talk with him there should be something else I
can do."
Devidasa's maternal cousin Sambhunatha is liked by
father. Sambhunatha stayed with him and served him for many
days. So it was settled that the two of them, Devidasa and
Sambhunatha were to go to Godruma. A servant was sent in
advance to arrange their stay in some brahmana's home.
The next day Sambhunatha and Devidasa finished their
meal and set out for Godruma. Arriving, they descended from
their palanquins and gave the bearers permission to depart.
At their new place they would have one brahmana cook and two
servants.
At sunset Devidasa and Sambhunatha peacefully walked
about Pradyumna-kunja. They saw Lahiri Mahasaya sitting on
a leaf-seat in Sri Surabhi's courtyard. His eyes closed, he
was chanting the holy names of Lord Hari on his beads. His
limbs were glorious with the twelve tilaka marks. Quietly
entering the courtyard, Sambhunatha and Devidasa offered
dandavat obeisances to the feet of Lahiri Mahasaya.
Startled, Lahiri Mahasaya opened his eyes and said, "Sambhu,
why have you come? What is in your mind, that you have come
here? Devi, is all well with you?'
The two of them humbly said, "Because you have blessed
us, all is well."
Lahiri Mahasaya asked, "Will you take your meal here?"
The two answered, "We are already guests at someone's house.
You need not worry for us."
At that moment the sound of Lord Hari's holy names came
from Sri Prema dasa's cottage of madhavi and malati vines.
Then Sri Vaisnava dasa came from his cottage and asked
Lahiri Mahasaya, "Why does the sound of Lord Hari's holy
names come from the paramahamsa babaji's cottage?" Lahiri
Mahasaya and Vaisnava dasa went there. There they saw many
Vaisnavas chanting the holy names of Lord Hari and
circumambulating the saintly babaji. The two of them joined
in these activities. Then everyone offered dandavat
obeisances to the saintly paramahamsa babaji. Then everyone
sat down. Devidasa and Sambhunatha also sat down to one
side. They were like tow ducks surrounded by a flock of
swans.
One of the Vaisnavas said, "We come from the town of
Kattwa. Our primary reason to come here is to see Sri
Navadvipa and Sri Mayapura and to attain the dust of the
paramahamsa babaji's feet. Embarrassed, the paramahamsa
babaji said, "I am a fallen sinner. You have come here to
purify me. After a short time it becomes obvious that these
Vaisnavas are very expert in singing the glories of Lord
Hari. In a moment mrdanga and karatalas are brought.
Reading from a paper, an elderly Vaisnava sang these words:
"O Sri Krsna Caitanyacandra! O Prabhu Nityananda! O
Gadadhara! O Advaitacandra! O devotees of Lord Gaura!
"O Vaisnava Thakura, O shoreless ocean of mercy, please
be merciful to me, a fallen sinner.
"Master, please be merciful and deliver me, a person
mad with pride in my birth, learning, and wealth.
"Please purify me of the desire for gold, women, and
fame. That is my prayer.
"O servant of Lord Krsna, please be merciful and give
me attraction for the holy name, mercy to the living
entities and happy association with the Vaisnavas.
"The shade of your feet is my only hope. Whether I
live or die, you are my only shelter."
When these verses came to an end, Lahiri Mahasaya sang
a prayer he had himself composed:
"I was in the grip of illusion. I had fallen into the
ocean of birth and death. You were merciful to me. You
gave me the shade of your feet. You rescued me.
"Please hear me! O saintly Vaisnava, please hear me!
Now I surrender to your feet. Please throw my sufferings
far away.
"Pride of caste is hell. Material learning is
ignorance. Please purify me and place me before Lord
Nityananda's feet. Please extinguish the fire that burns
within me.
"Please be merciful and place on my tongue the holy
names of the Divine Couple. Kalidasa prays: Please place
Sri Sri Radha-Syama in my heart.
Hearing this song, everyone became wild with happiness.
Together they stood up. Again and again they sang. Again
and again singing the words "Please place Sri Sri Radha-
Syama in my heart", they danced wildly. Again and again
dancing, some Vaisnava become overwhelmed with spiritual
love and fell unconscious. Then something unprecedented
happened, something that when he saw it made Devidasa think,
"Father is now plunged in meditation on the Absolute. It
will be difficult to take him home again. The meeting broke
up in the middle of the night. After saying their
farewells, everyone returned to their own places. After
bidding farewell to Lahiri Mahasaya, Devidasa and
Sambhunatha returned to their host's home.
The next day, after they had finished their meal, Devi
and Sambhu entered Lahiri Mahasaya's cottage. After
offering dandavat obeisances, Devidasa Vidyaratna placed the
following request before Lahiri Mahasaya: "This is my
request: Please reside in Santipura. In this place there
are many troubles and inconveniences. All of us will
happily serve you at home. If you order, we will arrange a
solitary room for you to stay there."
Lahiri Mahasaya replied, "It is not a bad idea. Still,
in Santipura I will not be able to associate with devotees
as I do here. Devi, you know that the people of Santipura
are atheists and delight in criticising others. It is not a
happy place for anyone to live. True, there are many
brahmanas there, but their intelligence is warped by
association with weavers. The three characteristics of
Santipura's people are fine garments, pompous words, and
blasphemy of Vaisnavas. That is why the descendants of
Advaita Prabhu suffer there. By bad association even many
of them have also turned against Lord Mahaprabhu. Therefore
please arrange that I may stay here in Godruma. That is my
desire."
Devidasa said, "Father, what you say is true. Still,
why need you have any contact with Santipura's people? In
your own private room you can chant Gayatri and perform your
other religious duties. In this way you may pass your days.
A brahmana has eternal duties and eternal religions rituals.
Great souls like yourself should always be absorbed in these
duties."
Lahiri Mahasaya said, "Son, those days are no more.
Now that I have stayed for some months with the devotees and
heard the teachings of my spiritual master, my view of life
is completely changed. What you call eternal duties I call
temporary duties. Devotional service to Lord Hari is the
soul's only eternal duty. Chanting Gayatri and other like
duties are all temporary.
Devidasa replied, "Father, I do not see that duty in
any scripture. Is chanting Gayatri not the worship of Lord
Hari? If chanting Gayatri is the worship of Lord Hari, then
it is an eternal religious duty. How is chanting Gayatri
different from hearing and chanting about Lord Hari and the
other activities of vaidhi-bhakti?"
Lahiri Mahasaya said, "Child, chanting Gayatri and
other karma-kanda activities are very different from vaidhi-
bhakti. Chanting Gayatri and other karma-kanda activities
are performed with a desire to attain impersonal liberation.
However hearing and chanting about Lord Hari and the other
activities of vaidhi-bhakti are not performed with any
material motive. When in the scriptures such results are
seen to come from the devotional activities that begin with
hearing and chanting the glories of Lord Hari, that is so
only for the purpose of attracting the materialists.
Devotional service to Lord Hari brings only one result:
devotional service to Lord Hari. It brings no other result.
The primary result attained by vaidhi-bhakti is that one
becomes attracted to serve Lord Hari."
Devidasa said, "Father, then it is true that some
secondary results also come from devotional service to Lord
Hari."
Lahiri Mahasaya: For different kinds of neophyte
devotees there are secondary results. Still a true Vaisnava
engages in sadhana-bhakti so that he may some day attain the
perfection of devotional service. They who are not true
devotees perform sadhana-bhakti to attain two goals: 1.
material sense gratification, and 2. impersonal liberation.
Externally one cannot see a difference in the activities of
true Vaisnavas and pretenders, but internally, at the root,
there is a difference of faith. The worship of Lord Hari
performed by a person who thinks that worship a material
fruitive activity may bring purity of mind, impersonal
liberation, cure of diseases, or other material results.
Still, the worship of Lord Hari performed by a person who
thinks that worship is spiritual devotional service brings
attraction to Lord Krsna's holy names as its only result.
For the materialists, observance of the ekadasi vow destroys
sins. For the devotees, observance of the ekadasi vow
increases devotion to Lord Hari. You can see the difference
here. The subtle difference of sadhana-bhakti performed by
they who think it a material activity and they who think is
spiritual devotional service can be understood only by the
mercy of the Supreme Personality of Godhead. The
materialists are caught up in the secondary results. The
devotees attain the primary result. All secondary results
may be grouped into two categories: 1. material sense
gratification, and 2. impersonal liberation.
Devidasa: Then why do the scriptures praise these
secondary results? Lahiri Mahasaya: Two kinds of human
beings inhabit the material world: 1. the intelligent and 2.
the unintelligent. The unintelligent will not perform any
spiritual activity unless they see an immediate material
benefit comes from it. For such persons the scriptures
praise the secondary results of devotional service.
However, it is not the purpose of the scriptures that such
persons shall remain always content with these secondary
results. The idea is that, after a short time and by the
mercy of the Lord's devotees, such persons will become
attracted to the primary result.
Devidasa: Are Raghunandana and the other authors of
smrti-sastras then unintelligent?
Lahiri Mahasaya: No. They themselves seek the primary
result. Still, the code of actions they prescribe is meant
for the unintelligent.
Devidasa: In some scriptures we see only the secondary
results are described and there is no mention of this
primary result. What is the reason for that?
Lahiri Mahasaya: The scriptures are of three kinds
according to the three classes of human beings eligible to
receive them. For human beings in the mode of goodness
there are scriptures in the mode of goodness. For human
beings in the mode of passion there are scriptures in the
mode of passion. For human beings in the mode of ignorance
there are scriptures in the mode of ignorance.
Devidasa: In which of these scriptures should one place
his faith? How can a person in the lower stages become
elevated?
Lahiri Mahasaya: Persons with different kinds of
qualifications have different kinds of faith. They who are
in the mode of ignorance have faith in the scriptures of the
mode of ignorance. They who are in the mode of passion have
faith in the scriptures of the mode of passion. They who
are in the mode of goodness have faith in the scriptures of
the mode of goodness. Thus a person believes the
conclusions of the scripture in which, according to the
modes, he naturally has faith. By faithfully performing the
duties for which he is qualified, and by associating with
saintly devotees, one becomes elevated in this birth. Thus
elevated, a person attains faith in the scriptures meant for
elevated persons. The authors of the scriptures are
perfectly learned and not at all bewildered. They composed
the scriptures in such a way that by faithfully performing
his own duties a person may be gradually elevated. That is
why the different scriptures describe many different kinds
of duties. Faith in the scriptures is the source of all
auspiciousness. Srimad-Bhagavad-gita describes all the
different conclusions of the different scriptures and at the
end it clearly describes the final conclusion of all
scriptures.
Devidasa: Since boyhood I have studied many scriptures,
but today, by your mercy, I can understand the wonderful
purpose of them all.
Lahiri Mahasaya: In Srimad Bhagavatam (11.8.10) it is
written:
"Just as a honeybee takes nectar from all flowers, big
and small, an intelligent human being should take the
essence from all religious scriptures."***
Son, I used to call you an atheist Now I do not speak
ill of anyone. Anyone who faithfully performs the
prescribed duties that suit his nature should not be
criticised. In fact everyone acts according to their nature
and all will be gradually elevated at the proper time. You
are learned in books of logic and fruitive action.
Therefore you are not to blame if your words follow those
ideas.
Devidasa: I know some things, but I am not learned in
the Vaisnava religion. I used to think that the Vaisnavas
are fanatics who insisted on interpreting the scriptures in
their own way. But now that I heard your explanation, I
know that among the Vaisnavas are learned persons who know
the true meaning of the scriptures. From what great soul
have you learned all this about the scriptures?
Lahiri Mahasaya: Son, recently I have been instructed
by a staunch Vaisnava. In the next cottage my spiritual
master worships the Lord. He has taught me the meanings of
all the scriptures. He is the person I have described to
you. If you approach his feet you may ask him about
devotional service. Come, you and I will visit him.
After speaking these words, Lahiri Mahasaya took
Devidasa Vidyaratna to the cottage of Sri Vaisnava dasa.
Leaving him there, Lahiri went to his own cottage, sat down
and chanted the holy names.
Sri Vaisnava dasa: Child, have you studied the
scriptures? Devidasa: I studied the nyaya-sastras from
Muktipada to Siddhanta-kusumanjali, and I also studied the
smrti-sastras.
Sri Vaisnava dasa: Did you study many scriptures
diligently? What was your conclusion after diligently
studying them?
Devidasa: The conclusion is given in the words, "With
great trouble one should renounce everything and attain
impersonal liberation." Therefore the conclusion of the
scriptures is that one should struggle by every available
means to attain impersonal liberation. Therefore, while
faithfully executing my prescribed duties, I have sought
impersonal liberation.
Sri Vaisnava dasa: At one time I also studied all
books, and, like you, I also yearned to attain impersonal
liberation.
Devidasa: Why did you abandon the desire for impersonal
liberation?
Sri Vaisnava dasa: Child, tell me: What is the nature
of impersonal liberation?
Devidasa: In the opinion of the nyaya-sastras, Brahman
and the individual soul are eternally distinct. How, then,
is it possible to renounce everything and attain impersonal
liberation. According to this system, it is clearly not
possible. According to the Vedanta philosophy, however,
liberation is defined as understanding that the individual
soul and the Supreme are not really different from each
other. According to this system, then, impersonal
liberation is clearly possible.
Sri Vaisnava dasa: Child, for fifteen years I studied
Sankara's interpretation of Vedanta, and after that I
accepted sannyasa. In many ways I struggled to attain
impersonal liberation. For many days I meditated on what
Sankara considered the four most important statements of the
Vedas. Afterward, thinking them all foolish, I rejected
what I had read.
Devidasa: Why did you think those books were foolish?
Sri Vaisnava dasa: Child, a person should examine his
own heart. How can others do it for him? How can others
understand his heart?
Devidasa could see that Sri Vaisnava dasa was honest,
intelligent and very learned. Devidasa had never studied
Vedanta. In his heart he thought, "If he is merciful to me,
I can learn Vedanta from him." Thinking in this way, he
said, "Am I qualified to study Vedanta?"
Sri Vaisnava dasa: You know Sanskrit well, so you may
easily study Vedanta.
Devidasa: If you feel merciful to me, then please teach
it to me. I would learn it from you.
Sri Vaisnava dasa: These are my words: I am a penniless
servant of the Vaisnavas. Because I attained the mercy of a
saintly paramahamsa babaji, I stay here and always chant the
holy names of Lord Hari. I have very little opportunity to
teach anyone Vedanta. Also, I have heard that Srila Rupa
Gosvami, who is the spiritual master of the entire world,
has forbidden the Vaisnavas to hear or explain Sankara's
Sariraka-bhasya commentary on Vedanta. Therefore now I will
neither study nor teach Sankara's commentary. Lord Caitanya
Mahaprabhu, who is the son of Saci-devi and the spiritual
master of all living entities, taught the right commentary
of Vedanta-sutra to Sri Sarvabhauma Bhattacarya. His
commentary is recorded in the notebooks of many Vaisnavas.
If you make a copy of that commentary, then perhaps I can
help you. Go to Kancana-palli and you may get a copy of
that commentary from the home of Sriman Kavikarnapura.
Devidasa: I will try. You are a great scholar of
Vedanta. You have spoken honestly with me. Why should I
not study the Vaisnava commentary on Vedanta?
Sri Vaisnava dasa: In the past I have studied and
taught Sankara's commentary. There is also Sri
Ramanujacarya's Sri-bhasya and many other commentaries also.
The Bengali Vaisnavas have the commentary that Lord Caitanya
Mahaprabhu gave to Sri Gopinatha Acarya. I have not seen
any commentary better than that. No one can dispute the
Supreme Personality of Godhead's own explanations of the
Vedanta-sutras. Commentaries on the Vedanta-sutras should
include many quotations from the Upanisads. If one simply
writes what he thinks, and does not support his arguments
with quotations from the Upanisads, learned persons will not
accept his commentary.
Happy at heart to hear these words, Devidasa Vidyaratna
offered dandavat obeisances to Sri Vaisnava dasa. Then
Devidasa entered his father's cottage and told him all that
had been said. Filled with happiness, his father, "Devi,
you have studied and taught many books. Now you should
research the eternal nature of the soul."
Devidasa: Father, I had earnestly hoped to bring you
away from Sri Godruma. That is why I came here. Please be
merciful. Come back just once and fulfil everyone's
desires. Especially my saintly mother yearns to see your
feet just one more time.
Lahiri Mahasaya: I have taken shelter of the Vaisnavas'
feet. I have made a solemn vow that I shall never return
home, for even a visit would obstruct my devotional life.
In the past you have all worshipped Lord Visnu. You may all
visit me.
Devidasa: Father, what kind of answer is that? At our
home we are all servants of the Supreme Personality of
Godhead. We do not dishonour the holy names of Lord Hari.
I am always ready to serve a Vaisnava guest! Are we not
Vaisnavas?
Lahiri Mahasaya: If you think your activities are the
same as the Vaisnavas' activities, then you are not a
Vaisnava.
Devidasa: Father, why am I not a Vaisnava?
Lahiri Mahasaya: A Vaisnava renounces temporary
material duties and takes shelter of his eternal spiritual
duty.
Devidasa: Still, I have one doubt. You have given a
very good analysis of the scriptures. The Vaisnavas'
activities of hearing (sravana), chanting (kirtana),
remembering (smarana), serving the feet (pada-sevana),
worship (arcana), obeisances (vandana), carrying out the
orders (dasya), friendship (sakhya), and surrendering
everything (atma-nivedana) are activities mixed with
materialism. Are they not all impelled by material motives?
I think you are unreasonably attached to these things.
Worshipping the Deity of the Lord, fasting, and worshipping
the Lord by offering Him material things are all material
activities. How can they be eternal?
Lahiri Mahasaya: Son, I have thought about these things
for many days. Please think about this carefully. There
are two classes of human beings: 1. they who are interested
in this material world, the here and now and 2. they who are
interested in the highest goal of life. The materialists
are interested only in material happiness, material fame,
and material exalted status.
Human beings who are interested in the highest goal of
life are divided into three classes: 1. the devotees of the
Supreme Personality of Godhead, 2. they who are attached to
impersonal speculation, and 3. they who desire mystic
powers.
They who desire mystic powers are eager to attain the
results offered by the karma-kanda section of the Vedas. By
performing these karma-kanda activities they attain
extraordinary powers. By performing yagas, yajnas, and yoga
one can attain these powers. They think that the Supreme
Personality of Godhead is obliged to give them the results
of their karma-kanda activities.
The next group is they who are attached to impersonal
speculation. By cultivating impersonal knowledge such
persons strive to become the Supreme. Some of them say the
Supreme Personality of Godhead exists, and others of them
say He does not exist. Some of them say the Supreme
Personality of Godhead is merely an imagination and that by
worshipping this imaginary God one gradually attains
impersonal knowledge. Others of them say that one must use
the worship of the Supreme Personality of Godhead, as a tool
to attain impersonal knowledge. Then when one attains
impersonal knowledge, the tool of worship should be thrown
away. According to them, when one attains the result of
worshipping the Supreme Personality of Godhead, that worship
becomes transformed into impersonal knowledge. In their
opinion neither the Supreme Personality of Godhead nor the
worship of the Supreme Personality of Godhead are eternal.
The third class of human beings who are interested in
the highest goal of life is the devotees of the Supreme
Personality of Godhead. In deed, the devotees are the true
seekers of the highest goal of life. In the opinion of the
devotees there is one Supreme Personality of Godhead, who
has neither beginning nor end. Employing His potencies, He
manifests the individual spirit souls and the material
world. The individual spirit souls are all His servants.
Eternal service to the Lord is the soul's eternal duty and
eternal nature. On his own power, the individual soul is
not able to do anything. By performing materialistic
activities (karma) the individual soul cannot attain any
result that is eternal. However, by obeying and serving the
Supreme Personality of Godhead the individual soul can, by
the Lord's mercy, attain the fulfilment of all his desires.
The previous two classes of human beings are called: 1.
karma-kandi (they who perform material pious deeds), and 2.
jnana-kandi (impersonalists). The third class is called isa-
bhakta (devotees of the Supreme Personality of Godhead).
The karma-kandis and jnana-kandis are proud to call
themselves seekers after the highest spiritual goal.
However, the truth is that they are materialists. They are
materialists because they are pushed by material motives.
Whatever pious deeds they perform are all pushed by
personal, material motives.
The present day worshippers of Siva, Durga, Ganesa and
Surya are all followers of the jnana-kanda. When such
persons engage in the devotional activities that begin with
hearing and chanting, their goal is to attain impersonal
liberation and become one with the Supreme.
They who do not have material sense gratification or
impersonal liberation as their goal when they perform the
devotional activities that begin with hearing and chanting
are devotees of Lord Visnu. They worship the Deity form of
Lord Visnu.
The form of the Supreme Personality of Godhead is
eternal, spiritual, and all-powerful. If the Supreme
Personality of Godhead were not the highest object of
worship, then it may be said that the worship of Him is
temporary and not eternal.
Son, the service you offer to the deity form of the
Supreme Personality of Godhead will not bring you the
highest spiritual benefit. Why not? Because you do not
think the Lord's form is eternal. Therefore you are not a
devotee of the Lord. Do you understand the difference
between worship that is eternal and worship that is
temporary and pushed by material motives?
Devidasa: Yes. If one does not think that the form of
the Supreme Personality of Godhead, then one's worship of
the Lord is not eternal worship. But why can one not employ
a temporary kind of worship to seek the eternal truth?
Lahiri Mahasaya: You cannot say that the worship you
perform is eternal worship. The worship the Vaisnavas
perform is eternal. The form of the Lord is eternal, their
worship of that form is eternal, and all in relation to them
are eternal. Therefore the Vaisnava religion is eternal.
Devidasa: The Deity form of the Lord is a statue made
by a human being. How can such a form be eternal?
Lahiri Mahasaya: The Deity form worshipped by the
Vaisnavas is not like that. First, the Supreme Personality
of Godhead is not formless, like the impersonal Brahman.
The form of the Supreme Personality of Godhead is all
powerful, eternal, and filled with knowledge and bliss.
That is the Lord's form that should be worshipped. In the
beginning the Lord's form is manifested within the
individual spirit soul. Thus the Lord's form appears in the
living entity's heart. When bhakti-yoga (devotional
service) is manifested in the heart, then the Lord's form
also appears there. When a devotees sees in his heart the
spiritual form of the Supreme Personality of Godhead, the
devotee knows that this is the same form manifested
externally as the Deity. The impersonalists do not worship
the form of the Supreme Lord in this way. They think the
Deity is a statue made of material elements, a statue that
while it is being worshipped is imagined to be the same as
the impersonal Supreme. However, the truth is that the
Deity form of the Lord is not at all a statue made of
material elements. In this way the impersonalists and the
devotees have very different conceptions of the worship of
the Deity of the Lord. By the mercy of a bona-fide master
one may accept Vaisnava initiation. Then one is able to
directly see that the Deity of the Lord is not a statue made
of material elements.
Devidasa: I see that. The Vaisnavas are not fanatics.
They see very subtle things. The worship of the Deity form
of the Lord and the worship of a material statue are very
different indeed. However, I do not see any difference in
the external actions of these two kinds of worship. The
difference is in the spiritual faith of the worshipper. I
will think about this subject for a few more days. Father,
I have one big doubt. As far as I am able to understand,
the impersonalists worship of the Lord is merely a form of
cheating and trickery. At a later time I will place this
question before your feet.
After speaking these words, Devidasa Vidyaratna went
with Sambhunatha to their host's house, where they spent the
remainder of the afternoon. Still, they did not find an
opportunity to talk among themselves. Everyone at that
house found all their happiness in singing the holy names of
Lord Hari.
The next afternoon they all went to the paramahamsa
babaji's terrace. There Devidasa Vidyaratna, Sambhunatha,
and Lahiri Mahasaya stayed close together. At that time the
kazi of Brahmana-puskarini also came there. Seeing the
kazi, the Vaisnava respectfully stood up. Happily greeting
the Vaisnavas, the kazi entered the terrace. The
paramahamsa babaji said to him, "We are now fortunate, for a
descendant of the Canda Kazi who received the mercy of Lord
Caitanya Mahaprabhu has come to visit us. Please give your
mercy to us." The kazi then said, "It is by the mercy of
Lord Caitanya Mahaprabhu that I have received the mercy of
the Vaisnavas. Lord Caitanya is the master of my life. I
do not do anything without first offering my dandavat
obeisances to Him."
Lahiri Mahasaya was fluent in the language of the
Muslims. He had studied the Koran and also man books of the
sufis. To the kazi he addressed this question: "What is
your idea of liberation?"
The kazi replied, "Where you use the word 'jiva'
(individual spirit soul), we use the word 'ru'. The ru has
two states of existence: 1. ru-mujarradi and 2. ru-tarkibi.
What you call 'cit' (spirit) we call 'mujarrad'. What you
call 'acit' (matter) we call 'jisam'. The spiritual world
(mujarrad) is beyond material time. The material world
(jisam) is subject to time's control. The 'tarkibi-ru' or
'baddha-jiva' (conditioned soul), is filled with material
desires. His mind is filled with material ideas. The
'mujarrad-ru' (liberated soul) is pure and free from these
contaminations. A person who says, 'alam misal' (I am
spirit) is able to become a 'mujarradi-ru' (liberated soul).
By the gradual development of 'esk' (spiritual love) the
'ru' (soul) becomes purified. A great saint goes to the
abode of God. He does not stay in the material world. In
that spiritual world he is the servant and God is the
master. The soul and God have that relationship eternally.
The attainment of that pure relationship with God is called
liberation. The sufis explain the Koran in that way, but
not everyone is able to understand this explanation. By the
mercy of Lord Caitanya Mahaprabhu, Canda Kazi understood
this and taught this to me. In that way I know that you are
all pure devotees of the Lord.
Lahiri Mahasaya: What is the teaching that is at the
root of the Koran?
Kazi: there are many teachings in the Koran. I cannot
single out a particular kind of worship to tell you.
However, the purpose of life is to worship God. When they
see the supremely blissful Supreme God, all people become
plunged into transcendental bliss. Lord Caitanya has
explained in this way.
Lahiri Mahasaya: How does the Koran describe the form
of God?
Kazi: The Koran says that God has no form . However,
Lord Caitanya told the Canda Kazi that the meaning of these
words of the Koran is that God has no material form. The
Koran does not mean to say that God does not have a
spiritual form. The prophet himself saw the form of God,
which is filled with transcendental love. He also described
all the rasas, but only in a concealed way.
Lahiri Mahasaya: What do the sufis say?
Kazi: their philosophy is 'anal hak', which means "I am
God". In this way the philosophy of the Vedic
impersonalists and the Muslim sufis is the same.
Lahiri Mahasaya: Are you a sufi?
Kazi: No. I am a pure devotee. I have surrendered my
life to Lord Caitanya.
Thus talking about many things, the saintly kazi and
the Vaisnavas treated each other with great respect.
Finally the meeting ended with a great chanting of the holy
names of Lord Hari.
Chapter Six
Nitya-dharma O Jati-varnadi-bheda
Eternal Religion and the Differences of Caste
Devidasa Vidyaratna was a teacher. For many days he
had complete faith that the brahmanas were the best of all
castes. He thought, "None but the brahmanas could
understand the spiritual goal of life. Without first taking
birth in a brahmana family no one can attain liberation. It
is by birth that one becomes a brahmana". When he heard the
conversation the Vaisnavas had with Canda Kazi's descendant,
he became very disgusted. He could not enter into an
understanding of the truths explained by the saintly kazi.
In his mind he thought, "The Yavana caste certainly acts
strangely. No one can understand the meaning of what they
say. Ah well, father could read Persian and Arabic. He has
spend many days studying religion. But why does he respect
the Yavanas so? In that assembly why did Vaisnava dasa and
the paramahamsa babaji show so much respect to a Yavana,
whose contaminating touch makes one take a bath?"
That night he said, Sambhu, with the fire of logic I
will burn the philosophy of the offenders into ashes. It
was in Navadvipa that Sarvabhauma and Siromani discussed the
nyaya-sastra. It was in Navadvipa that Raghunatha churned
the twenty eight truths from the smrti-sastras. How can
Hindus and Yavanas mingle together in this same Navadvipa?
Perhaps the teachers of Navadvipa do not understand how they
should act. In one or two days this Vidyaratna will do
something to set this situation right."
Nine hours had passed. Covered by the malice of
clouds, the sun had not yet been able to glance upon the
earth. At dawn it rained with thudding sounds of "dipdip".
During the twelfth half-hour Devi and Sambhu ate kichari.
The Vaisnavas were delayed in their madhukari begging for
alms. By the time the third three hour watch had passed all
the Vaisnavas had honoured prasadam. Now they stayed in one
part of the malati and madhavi vine terrace and chanted the
holy names on their beads. The paramahamsa babaji, Vaisnava
dasa, pandita Ananta dasa, who had just come from Nrsimha-
palli, Lahiri Mahasaya, and Yadava dasa from Kuliya were
happily chanting the holy names on their tulasi beads. At
that time Vidyaratna Mahasaya, Caturbhuja Padaratna from
Samudragara, Cintamani Nyayaratna from Varanasi, Kalidasa
Vasaspati from Purvasthali, and the famous pandita Krsna
Cudamani all came there. The Vaisnavas very respectfully
offered sitting places to their brahmana pandita guests.
The paramahamsa babaji said, "it is said that a day overcast
with clouds is a bad day indeed. However, for us it has
become a good day, for many learned panditas who live in
holy places have mercifully placed the dust of their feet in
my cottage. Because they were naturally humbler than a
blade of grass, the Vaisnavas, saying, "We offer our
respectful obeisances to the brahmanas", bowed down to offer
their respects. Thinking themselves very learned and
important, the brahmanas responded by offering blessings.
Vidyaratna had invited them there for a great debate.
Because they were all younger than him, the brahmanas bowed
down before Lahiri Mahasaya. Because he now understood the
real truth, Lahiri Mahasaya at once reciprocated by bowing
down before the brahmanas.
Among these panditas, Krsna-cudamani was the most
eloquent. In Varanasi, Mithila, and many other places he
had defeated many panditas with the great power of his
logic. He was short, splendidly dark, and grave. His eyes
glistened like two stars. It was he who began the
discussion with the Vaisnavas.
He said, "Saying amongst ourselves, 'Today we shall see
the Vaisnavas', we have now come here. We do not think
everything you do is very good, but still we think your
single-pointed devotional service is very good indeed. The
Supreme Personality of Godhead Himself has said (Bhagavad-
gita 9.30):
"Even if one commits the most abominable actions, if he
is engaged in devotional service, he is to be considered
saintly because he is properly situated."*
"We offer our respectful obeisances to these words of
Bhagavad-gita. Therefore I have come here to see many
saintly persons. However, we have another purpose also. It
is this: On the pretext of devotional service you associate
with Yavanas. I want to talk with you about that. One of
you expert in debate should now please step forward."
Hearing Cudamani's words, the Vaisnavas became unhappy.
The saintly paramahamsa babaji said, "I am a fool. What do
I know of debates? As great saints have acted in a saintly
way, so we also try to act. You please repeat the teachings
of the scriptures and we will listen in silence."
Cudamani said, "What kind of talks is this? If the
Hindus do not understand the scriptures, then the whole
world will perish. You will act in a way that violates the
scriptures and then you will claim you are following the
great saints. What is this? Of what saints do you speak?
If they are persons who follow the scriptures and teach the
message of the scriptures, then they are saints indeed. But
if the people follow anyone and everyone, calling them all
great saints, and if they defend their actions by quoting
the words 'mahajano yena gatah sa pantha' (one should accept
whatever progressive path the mahajanas advocate)*, then how
can there be any auspiciousness in this world?"
Hearing Cudamani's words, the Vaisnavas assembled in
one of the cottages to decide what should be done. They
came to this conclusion: When great saints are criticised,
the Vaisnavas should, if they are able, defend them in
debate. The paramahamsa babaji did not participate in this
discussion. Although the pandita Ananta dasa Babaji had
seen the farther shore of the nyaya-sastra, everyone decided
that Vaisnava dasa should argue in the debate. Everyone
could understand that Devidasa Vidyaratna was the real cause
of all this trouble. Staying among them, Lahiri Mahasaya
openly said, "Devi is very proud. His mind became agitated
when he saw us associating with the saintly kazi. That is
why he has brought all these panditas." Taking the dust of
the paramahamsa babaji's feet, Vaisnava dasa said, "I carry
the Vaisnavas' command upon my head. Today all my
scholarship will be successful."
By then all the clouds had gone. A sitting place was
arranged in the grove of malati and madhavi vines. On one
side were the brahmana panditas and on the other were all
the Vaisnavas. All the Vaisnava panditas from Sri Godruma
and Madhyadvipa came. Many brahmanas and students from
nearby also joined the meeting. It was not a small meeting.
On one side were a hundred brahmana panditas and on the
other were two hundred Vaisnavas. Ordered by the Vaisnavas,
Vaisnava dasa Babaji peacefully sat in front. Then
something wonderful happened. When they saw it, the
Vaisnavas happily shouted out the holy name of Lord Hari.
The wonderful event was this: a cluster of malati flowers
spontaneously fell on Vaisnava dasa's head. The Vaisnavas
said, "This is a sign of Lord Caitanya Mahaprabhu's mercy."
On the other side Krsna-cudamani turned up his nose and
said, "You may think that, but flowers will not do. The
tree is known by its fruits."
Without showing any pride, Vaisnava dasa declared,
"Today's meeting in Navadvipa is just like a meeting in
Varanasi. This is a source of great joy. Although I live
in Bengal, I stayed for a long time in Varanasi. There I
studied and I also spoke in many meetings. Therefore I am
not accustomed to speak in Bengali. I wish that for today's
meeting the questions and answers shall be in Sanskrit.
Although Cudamani had laboured greatly in his scripture
study, aside from memorising some verses he could not speak
Sanskrit. Taken aback by Vaisnava dasa's proposal, he said,
"Why? For a meeting in Bengal it is best to speak the
Bengali language. I am not like the panditas in the western
provinces. I cannot speak Sanskrit. Seeing this, everyone
could understand the Cudamani was becoming afraid to debate
with Vaisnava dasa. Speaking together with one voice,
everyone requested Vaisnava dasa Babaji to speak in Bengali,
and he agreed.
To start the debate, Cudamani asked, "Is caste eternal?
Are the Yavanas and the Hindus different castes? Does a
Hindu fall down by associating with Yavanas?"
Vaisnava dasa answered, "In the nyaya-sastra it is said
that caste is eternal. However, the true difference is not
seen among human beings born in different countries in
different situations. The real differences are birth as a
cow, or a goat, or a human being. These are real
differences."
Then Cudamani said, "Yes. What you say is true.
Still, are the Hindus and the Yavanas in different castes?"
Vaisnava dasa replied, "Yes. In one sense there is a
difference of caste, but that caste distinction is not
eternal. The human race is one. Difference of language,
country, garments, caste and the like are only imaginary
differences.
Cudamani: Are human beings different according to the
differences of their birth? If this is not so then is the
difference between a Hindu and a Yavana only the difference
of their clothing and other external things?
Vaisnava dasa: According to his past karma, the soul
accepts a higher or lower birth. The differences of caste
are considered according to how human beings are qualified
to perform different kinds of work. The four castes are
brahmana, ksatriya, vaisya and sudra. All others are
outcastes.
Cudamani: Are the Yavanas not outcastes?
Vaisnava dasa: Yes. In the conclusion of the
scriptures they are outcastes. They are outside the four
castes.
Cudamani: If this is so, then how can a Yavana become a
Vaisnava, and how can a pious Vaisnava associate with a
Yavana?
Vaisnava dasa: One who engages in pure devotional
service is a Vaisnava. Simply by being human one is
qualified to be a Vaisnava. Because they have taken a low
birth, the Yavanas may not be qualified to perform the
duties of the different castes. Nevertheless, they are
perfectly qualified to engage in all the activities of
devotional service. One who does not understand the subtle
differences of the karma-kanda, jnana-kanda, and bhakti-
kanda parts of the Vedas cannot be said to be truly learned
in the scriptures.
Cudamani: Good. By acting rightly one becomes pure in
heart. When the heart is purified, one is qualified to
understand transcendental knowledge. Among they who have
attained transcendental knowledge some are impersonalists
and some are Vaisnavas, who believe in spiritual variety.
In the beginning of spiritual life one must perform pious
deeds (karma). If one's pious deeds have attained their
completion, one cannot become a Vaisnava. However, the
Muslims are not qualified to perform pious deeds.
Therefore, how can they ever become qualified to engage in
devotional service?
Vaisnava dasa: Even outcastes can become qualified to
engage in devotional service. This accepted by all the
scriptures. In the Bhagavad-gita (9.32) it is written:
"O son of Prtha, those who take shelter in Me, though
they be of lower birth - women, vaisyas (merchants), as well
as sudras (workers) approach the supreme destination."*
Here the word 'asraya" means "engage in devotional
service". Also in the Kasi-khanda it is said:
"Either a brahmana, ksatriya, vaisya, sudra, or
outcaste, a person is most exalted if he engages in
devotional service to Lord Visnu."
In the Narada Purana it is also said:
"O king, a dogeater who is devoted to Lord Visnu is
better than a brahmana. A sannyasi who is not devoted to
Lord Visnu is also inferior to such a dogeater devotee."
Cudamani: There are many scripture quotes like that.
How should these quotes be understood? That we must see.
How can the defect that is attained by birth be removed by
any means other than another birth?
Vaisnava dasa: The defect of a low birth comes from
prarabdha-karma (past karma that has begun to bear fruit).
When one chants the holy names of the Supreme Personality of
Godhead, those karmic reactions are thrown far away. In
Srimad Bhagavatam (6.16.44) it is said:
"Merely by hearing the holy name of Your Lordship only
once, even candalas, men of the lowest class, are freed from
all material contamination."*
It is also dais (Srimad Bhagavatam 6.2.46):
"Therefore one who desires freedom from material
bondage should adopt the process of chanting and glorifying
the name, fame, form and pastimes of the Supreme Personality
of Godhead, at whose feet all the holy places stand. One
cannot derive the proper benefit from other methods, such as
pious atonement, speculative knowledge, and meditation in
mystic yoga, because even after following such methods one
takes to fruitive activities again, unable to control his
mind, which is contaminated by the base qualities of nature,
namely passion and ignorance."*
It is also said (Srimad Bhagavatam 3.33.7):
"Oh, how glorious are they whose tongues are chanting
Your holy name! Even if born in the families of dogeaters,
such persons are worshipable. Persons who chant the holy
name of Your Lordship must have executed all kinds of
austerities and fire-sacrifices and achieved all the good
manners of the Aryans. To be chanting the holy name of Your
Lordship, they must have bathed at holy places of
pilgrimage, studied the Vedas, and fulfilled everything
required."*
Cudamani: Why is it, then, that an outcaste who chants
the holy name of Lord Hari is not qualified to perform
yajnas and other rituals?
Vaisnava dasa: To perform yajnas and other rituals one
needs to take birth in a brahmana's home. A person who
takes birth in a brahmana's home is not qualified to
perform Vedic rituals after he has received the sacred
thread, so an outcaste who has become purified by chanting
Lord Hari's holy name but who has not taken birth in a
brahmana's home cannot perform yajnas and other rituals.
However, the various activities of devotional service are
immeasurably better than the performance of Vedic yajnas.
Cudamani: What kind of conclusion is that? That a
person not qualified for an ordinary thing can be qualified
for an exalted thing! What is the clear proof for that?
Vaisnava dasa: Human activities are of two kinds: 1.
material and 2. spiritual. Even after becoming qualified,
one may not necessarily be able to perform certain material
activities. For example, a person born in a Yavana family
may become purified and, spiritual speaking, may become a
genuine brahmana. Still, according to the material
conception, he is still not qualified to marry a brahmana's
daughter.
Cudamani: Why not? What is wrong with that?
Vaisnava dasa: It is wrong to violate social custom.
They who are proud of their material activities do not break
social custom, and they who are qualified to make spiritual
advancement do not break social custom either.
Cudamani: How does one become qualified to perform
material activities? How does one become qualified to
perform devotional service?
Vaisnava dasa: One's nature, birth, and other things
qualify one to engage in material activities. Faith in the
truth qualifies one to perform devotional service.
Cudamani: Without overwhelming me with Vedanta
vocabulary, please clearly tell me: What are the natures
needed to perform the different kinds of duties?
Vaisnava dasa: Some qualities in a brahmana's nature
are: 1. peacefulness, 2. self-control, 3. austerity, 4.
purity, 5. satisfaction, 6. tolerance, 7. honesty, 8.
devotion to the Supreme Personality of Godhead, 9. mercy,
and 10. truthfulness. Some of the qualities in a ksatriya's
nature are: 1. power, 2. strength, 3. determination, 4.
heroism, 5. tolerance, 6. generosity, 7. perseverance, 8.
gravity, 9. service to the brahmanas, and 10. leadership.
Some of the qualities in a vaisya's nature are: 1.
religiousness, 2. charity, 3. faith, 4. humbleness, and 5.
eagerness to become wealthy. Some of the qualities in a
sudra's nature are: 1. service to the brahmanas, cows and
demigods, and 2. being satisfied with whatever is one's
situation in life. Some of the qualities in an outcaste's
nature are: 1. impurity, 2. untruthfulness, 3. theft, 4.
atheism, 5. senseless quarrelling, 6. lust, 7. anger, and 8.
desire for material sense gratification. The scriptures
teach that the different castes are determined by seeing
these qualities. To determine the castes by birth alone is
the materialistic practice of modern times. A person's
natural inclinations and natural ability to learn different
skills are to some extent determined by birth. Thus one's
nature makes him qualified to perform specific duties. The
nature of many people is determined by their birth. From
childhood they manifest certain specific tendencies. In
this way it is seen that one's nature is determined by his
birth. However, birth is not the only factor determining
one's nature and one's fitness to perform certain kinds of
work. There are many other factors also. For this reason
the scriptures affirm that in determining a person's fitness
for a certain kind of work, one should examine his nature
and qualities.
Cudamani: What did you mean when you said the words
"faith in the truth"?
Vaisnava dasa: When a person has in his heart sincere
faith and trust in the Supreme Personality of Godhead, that
is called faith. When a person is materialistic, has an
impure heart, in his heart has a false conception of the
Supreme Personality of Godhead, and is selfish. proud, and
eager for fame, his faith is called "insincere". Some
saintly persons say that "sincere faith" means "faith that
follows the scriptures' teachings". This kind of sincere
faith makes one qualified to engage in devotional service.
Cudamani: Various persons may possess this "faith that
follows the scripture's teachings", but they are not
necessarily all exalted great souls. Are such persons
qualified to engage in devotional service?
Vaisnava dasa: A person's nature makes him qualified to
perform specific duties, but it does not necessarily qualify
him to engage in devotional service. Please look at the
explanation written in this page of Srimad Bhagavatam
(11.20.27-30 and 32-33):
"Having awakened faith in the narrations of My glories,
being disgusted with all material activities, knowing that
all sense gratification leads to misery, but still being
unable to renounce all sense enjoyment, My devotee should
remain happy and worship Me with great faith and conviction.
Even though he is sometimes engaged in sense enjoyment, My
devotee knows that all sense gratification leads to a
miserable result, and he sincerely repents such
activities.***
"When an intelligent person engages constantly in
worshipping Me through loving devotional service as
described by Me, his heart becomes firmly situated in Me.
Thus all material desires within the heart are destroyed.***
"The knot in the heart is pierced, all misgivings are
cut to pieces, and the chain of fruitive actions is
terminated when I am seen as the Supreme Personality of
Godhead.*
"Everything that can be achieved by fruitive
activities, penance, knowledge, detachment, mystic yoga,
charity, religious duties, and all other means of perfecting
life is easily achieved by My devotee through loving service
unto Me. If somehow or other My devotee desires promotion
to heaven, liberation or residence in My abode, he easily
achieves such benedictions."***
In this way faith in devotional service develops.
Cudamani: What if I have no respect for Srimad
Bhagavatam?
Vaisnava dasa: Srimad Bhagavatam teaches the conclusion
of all the scriptures. The scriptures are one. If you do
not respect Srimad Bhagavatam, then you insult all the other
scriptures. I do not need to show evidence from many
scriptures. Does everyone accept Bhagavad-gita? Think
about that. When you first spoke from your mouth came a
verse from Bhagavad-gita, a verse that contains the
teachings of all the scriptures. In the Gita (9.30-32) it
is said:
"Even if one commits the most abominable actions, if he
is engaged in devotional service, he is to be considered
saintly because he is properly situated.*
"He quickly becomes righteous and attains lasting
peace. O son of Kunti, declare it boldly that My devotee
never perishes.*
"O son of Prtha, those who take shelter in Me, though
they be of lower birth - women, vaisyas (merchants), as well
as sudras (workers) approach the supreme destination."*
These verses mean that a person who has faith in Me
alone (ananya-bhak) and who engages in the activities of
devotional service, which begin with hearing and chanting
Lord Hari's holy names and the descriptions of Lord Hari,
renounces all impious deeds, which are naturally sources of
misery. He renounces materialistic activities and he is
considered saintly. In this way he follows the glorious
spiritual path. One path is the path of karma-kanda, which
begins with the duties of varnasrama. A second path is the
path of jnana-kanda, which begins with speculative knowledge
and renunciation. The third path is to stay among the
devotees and have faith in the holy name of Lord Hari and
the descriptions of Lord Hari. Sometimes these three paths
are considered yogas. In this way they are called karma-
yoga, jnana-yoga and bhakti-yoga. Some people practice
these different yogas. Thus they are called karma-yogi or
jnana-yogi. Among all these yogis, the bhakti-yogi is the
best, for in bhakti yoga one attains limitless
auspiciousness. At the end of the first six-chapter section
of Bhagavad-gita (6-47) one may see the following
conclusion:
"And of all yogis, he who abides in Me with great faith
worshipping Me in transcendental loving service, is most
intimately united with Me in yoga and is the highest of
all."*
One must properly understand the meaning of Bhagavad-
gita 9.31. This verse means that a person who faithfully
engages in devotional service quickly casts far away all
faults in his character and activities. A person who
engages in devotional service to the Supreme Personality of
Godhead becomes pious, for the Supreme Personality of
Godhead is Himself the root of all piety. The Supreme
Personality of Godhead Himself is conquered by devotional
service. When the Supreme Personality of Godhead stays in a
person's heart, the bondage of maya is at once thrown far
away. Such a person need not adopt any other process to
become free from maya. Whether he performs material pious
deeds or not, a devotee's heart is naturally filled with
piety and saintliness. Lust is then thrown far away, and in
its stead peacefulness enters his heart. The Supreme Lord
Himself promises: "My devotee will never perish.* The karmi
or jnani may fall into bad company, but My sincere devotee
will never fall into bad company, for he always has Me as
his companion. Therefore he will never fall down. Whether
born in a sinful family or a brahmana family, a devotee
always has the supreme goal of life in the palm of his
hand."
Cudamani: Look, my scriptures says the qualification
that comes from birth is the best. I was born in a
brahmana's home. By chanting the Gayatri mantra and
performing other like duties I will gradually attain
transcendental knowledge and at the end I must attain
liberation. How does faith arise? I do not know. I see
that the Gita and Bhagavatam teach that faith leads to
devotional service. Please explain what the soul must do to
attain that faith.
Vaisnava dasa: Faith is part of the soul's eternal
nature. The duties of varnasrama and other like duties
arise when the soul's temporary nature is manifested. That
is the conclusion of all the scriptures. In the Chandogya
Upanisad (7.19.1) it is said:
"A person who has faith can understand. A person who
has no faith cannot understand. A person who has faith can
understand. Therefore one should ask about faith." 'O
master, I wish to know about faith.'"
Some philosophers define the word 'faith' as 'trust in
the words of the Vedas and the spiritual master'. That is
not a wrong definition. However, it is not very clear. In
my sampradaya 'faith' is defined in these words (Amnaya-
sutra 57):
"Faith is a specific activity performed in the heart.
It makes one desire to engage in devotional service. It is
different from the other means of spiritual advancement."
By associating with devotees and repeatedly hearing
from them, a person becomes convinced in his heart that
ordinary pious deeds (karma), impersonal speculation
(jnana), and the gymnastics of yoga will not help him reach
the eternal destination, and that destination cannot be
attained by any means other than sincerely taking shelter of
Lord Hari's feet. When one thinks in this way he naturally
attains faith in the words of the Vedas and the spiritual
master. The nature of this faith is described in these
words (Amnaya-sutra 58):
"Faith is characterised by taking shelter of the Lord
and surrendering unto Him."
Thus it is seen that taking shelter of the Lord and
surrendering unto Him is the external symptom of faith.
This surrender and taking shelter are described in these
words (Sri Hari-bhakti-vilasa 11.417):
"The six divisions of surrender are the acceptance of
those things favourable to devotional service, the rejection
of unfavourable things, the conviction that Krsna will give
protection, the acceptance of the Lord as one's guardian or
master, full self-surrender and humility."*
Thus one makes the following vow: "I will do whatever
is favourable for pure devotional service, and I will reject
whatever is not favourable for it. The Supreme Personality
of Godhead is my protector. By being active in impersonal
speculation (jnana), yoga, and other like activities, I
cannot attain anything of value. I cannot protect myself.
I will serve the Lord as far as I am able, and He will
protect me. In this way I will be protected. Who am I? I
am His property. Whatever He wishes, that I will do. In
this way I will offer myself to Him. I own nothing. I am
poor and lowly." In this way one understands his lowly
position. When this vow, along with trust, confidence that
the Lord will give protection, complete self-surrender, and
humility are manifested in the heart, that is called
'faith'. When this faith is manifested in the heart one is
qualified to engage in devotional service. This faith is
the first step to becoming pure and eternally liberated.
This faith is part of the soul's eternal nature. All
spiritual paths that differ from this faith are temporary in
their nature.
Cudamani: I understand that much. But how is this
faith attained? You have not told me that. If faith is
created by pious deeds, then my argument is stronger, for
one who does not perform the pious duties and rituals of
varnasrama cannot attain faith. The Yavanas do not perform
these pious varnasrama duties, so how can they become
qualified to engage in devotional service?
Vaisnava dasa: It is true that faith is created by
pious deeds, for the Narada Purana declares:
"Devotional service is attained by associating with
devotees. The association of devotees is attained by past
pious deeds."
Pious deeds are of two kinds: 1. eternal, and 2.
temporary. The pious deeds that bring association with
devotees and devotional service are called eternal pious
deeds. The pious deeds that bring material sense
gratification and impersonal liberation are called temporary
pious deeds. The pious deeds that bring eternal results are
called eternal pious deeds. The pious deeds that bring
temporary results are called temporary pious deeds. All
kinds of material sense gratification are clearly temporary
in their nature. They are not eternal. Many think that
impersonal liberation is eternal, but such persons do not
understand the real nature of impersonal liberation. The
individual soul is pure, eternal, and unchanging. The
individual soul imprisoned in the material world of
illusions is in his temporary nature. When his prison
shackles are cut and he is released, that moment is called
"liberation". The act of becoming liberated from the prison
occurs in a single moment. Therefore the act of becoming
liberated is not in itself eternal. There is the moment of
liberation, and that moment comes to an end. When the
soul's temporary nature is destroyed, the result is
liberation. When liberation does not occur, then the
temporary state is manifested. Attraction to Lord Hari's
feet never comes to an end. That attraction is part of the
soul's eternal nature. No impartial person will claim that
these aspects of the soul's nature are temporary in nature.
So-called devotional service that ends when liberation is
attained is temporary in nature. That so-called devotion is
actually a specific kind of material activity. However, the
devotional service that exists before, during, and after
liberation is eternal. It is the eternal nature and duty of
the soul. Liberation is merely a less-important by-product
of that devotional service. In the Mundaka Upanisad
(1.2.12) it is said:
"Seeing the true nature of the higher worlds attained
by pious karma, a brahmana does not desire them. To learn
transcendental subject matter, one must approach the
spiritual master. In doing so he should carry fuel to burn
in sacrifice. The symptom of such a spiritual master is
that he is expert in understanding the Vedic conclusion, and
therefore he constantly engages in the service of the
Supreme Personality of Godhead."*
Pious fruitive work (karma), impersonal speculation
(jnana) and yoga are all temporary pious deeds. Association
with devotees and the performance of activities that lead to
devotional service are eternal pious deeds. A person who
for many previous births has performed such eternal pious
deeds attains faith. A person who performs temporary pious
deeds may attain many different results, but faith in pure
devotional service is not one of them.
Cudamani: Please clearly describe association with
devotees and the performance of activities that lead to
devotional service. What kind of pious deeds are these?
Vaisnava dasa: Conversing with a pure devotee, serving
him, and hearing his explanations, all these I call
association with devotees. Chanting the holy names in towns
and cities in the company of other devotees, and other like
activities, are all activities of devotional service.
Giving charity and performing yoga, when connected to
devotional service, are activities that lead to devotional
service. In the scriptures it is said that cleaning the
temple of Lord Hari, offering a lamp to tulasi-devi, fasting
on ekadasi and other like activities, are activities of
devotional service. Even if they are performed without pure
faith, or even if they are performed accidentally, these
pious activities still increase one's devotion for the Lord.
When these pious deeds gradually become powerful, after many
births they lead to pure faith in the association of
devotees and the performance of pure devotional service.
The word "vastu-sakti" means that every thing has a certain
innate power. The activities of devotional service have the
power to increase one's love and devotion for the Lord.
Even if they are performed without faith, or even if they
are performed with contempt, they still bring good results,
what to speak of when they are performed with faith. In the
Prabhasa-khanda it is said:
"Krsna's name is the sweetest of sweet things, the most
auspicious of auspicious things, the transcendental fruit of
the vine of all Vedic literature. O best of the Bhrgus,
chanted even once, either with faith or contempt, it
delivers the chanter."*
Thus these pious deeds that increase one's devotion for
the Lord are all eternal pious deeds. As these pious deeds
gradually become powerful, they lead to faith in the
association of devotees and the performance of pure
devotional service. Because of his past temporary misdeeds
a person may take birth in a Yavana's home, and because of
past eternal pious deeds he may also attain faith in pure
devotional service. What is surprising about that?
Cudamani: I say that if a person has performed even a
small number of the pious deeds that lead to devotional
service, then his other deeds must all be pious deeds also.
One who is born as a Yavana cannot possibly have performed
only pious deeds, and therefore it is not possible that in
the past he performed the pious deeds that lead to
devotional service.
Vaisnava dasa: One should not have such a belief.
Eternal pious deeds and temporary pious deeds are
independent of each other. One does not need the other to
exist. It is said that a hunter who was filled with many
sins and misdeeds by accident fasted and kept an all-night
vigil on a day sacred to Lord Siva, and because of
performing this eternal pious deed he attained devotion to
Lord Hari. It is said (Srimad Bhagavatam 11.13.16),
"vaisnavanam yatha sambhuh" (A great Vaisnava like Lord
Siva). Because of these words I accept that Lord Siva is
supremely worshipable, and a great Vaisnava also. Therefore
by observing his holy day one can certainly attain devotion
to Lord Hari.
Cudamani: Then you say it is possible to perform
eternal pious deeds accidentally?
Vaisnava dasa: All is an accident. Even the path of
karma is like that. It was by accident that the individual
soul first fell into the cycle of karma. What was that
chance accident? The followers of karma-mimamsa claim that
karma has no beginning, but the truth is that there is a
root from which karma has grown. In the individual soul's
aversion to the Supreme Personality of Godhead is the
accident that is the root of karma. As that is believed to
be an accident, so eternal pious deeds may also be believed
to be chance accidents. In the Svetasvatara Upanisad (4.6-
7) it is said:
"Although the two birds are on the same tree, the
eating bird is fully engrossed with anxiety and moroseness
as the enjoyer of the fruits of the tree. But if in some
way or other he turns his face to his friend who is the
Lord, and knows His glories, at once the suffering bird
becomes free of all anxieties."*
In Srimad Bhagavatam (10.51.53 and 3.25.22) it is said:
"O my Lord! O infallible Supreme Person! When a person
wandering throughout the universes becomes eligible for
liberation from material existence, he gets an opportunity
to associate with devotees. When he associates with
devotees, his attraction for You is awakened. You are the
Supreme Personality of Godhead, the highest goal of the
supreme devotees and the Lord of the universe."*
"The spiritually powerful message of Godhead can be
properly discussed only in the society of devotees, and it
is greatly pleasing to hear in that association. If one
hears from devotees, the way of transcendental experience
quickly opens, and gradually one attains firm faith that in
due course develops into attraction and devotion."*
Cudamani: In your opinion is there no difference
between a Hindu and a Yavana?
Vaisnava dasa: There are two kinds of difference: 1.
spiritual and 2. material. Spiritually, Hindus and Yavanas
are not different. However, materially there is a
difference.
Cudamani: Why do you speak with the pompous words of
the Vedanta? What is the material difference between the
Hindus and Yavanas?
Vaisnava dasa: I speak of material social customs.
According to the material idea, a Yavana is untouchable.
Thus, in the materialists' idea, one should neither touch
nor associate with a Yavana. Thus, a Hindu touched by a
Yavana must at once bathe with water. Also, a Hindu should
not accept food or other things from a Yavana. Because it
is attained by committing sinful deeds, a Yavana's body is
horrible and should be avoided. Therefore it is
untouchable.
Cudamani: If this is so, then how can the Hindus and
Yavanas be the same spiritually? Please clearly explain.
Vaisnava dasa: The scriptures declare:
"O best of the Bhrgus, the holy name of Lord Krsna
delivers the chanter."*
These words mean that the Yavanas and everyone else can
attain the supreme spiritual goal of life by chanting the
holy name of Lord Krsna. In this way the Hindus and Yavanas
may become equals. A human being who does not perform
eternal pious deeds like chanting Lord Krsna's name is
declared by the scriptures to be "dvi-pada-pasu" (an animal
pretending to be a human being). This is because such a
person has no faith in the holy name of Lord Krsna.
Although such a person may have taken birth as a human
being, he is not really human. In truth he is an animal.
The Mahabharata explains:
"O king, a person whose past pious deeds are small
cannot have faith in Lord Govinda, the remnants of food
offered to Him, His holy name, or His devotees."
Eternal pious deeds, which purify the soul, are called
"great pious deeds". Temporary pious deeds, which are
performed without spiritual faith, are called "small pious
deeds." The remnants of food offered to Lord Krsna, Lord
Krsna, Lord Krsna's holy name, and the pure Vaisnavah -
these four are spiritual. They reveal the spiritual truth.
Cudamani (with a smile): What kind of talk is this?
This is just the Vaisnavas' fanatic dogma. How can rice,
dal, and curry be spiritual? There is nothing that you will
not claim.
Vaisnava dasa: Do what you like, but please do not
criticise the Vaisnavas. That is my request. In a debate,
only the various arguments should be considered. Why do you
need to verbally attack the Vaisnavas? The remnants of
foods offered to the Lord are beyond the touch of the
material world. One should not eat foods that are not thus
offered to the Lord, for eating the remnants of food offered
to the Lord illumines the way to the spiritual world and
drives away all that is foolish and material. Therefore Sri
Isopanisad (Mantra 1) explains:
"Everything animate or inanimate that is within the
universe is controlled and owned by the Lord. One should
therefore accept only those things necessary for himself,
which are set aside as his quota, and one should not accept
other things, knowing well to whom they belong."*
Whatever exists in the material universe has a
relationship with the potency of the Supreme Personality of
Godhead. A person who sees that everything has a
relationship with the Lord's potency will not attempt to
enjoy the things of this external material world. If a
spiritually conscious soul accepts only what he must to
maintain his material body in this world, and if he
understands that everything is the Supreme Personality of
Godhead's mercy, then he will not fall down. That is the
way a person eager to attain the spiritual world will act.
Therefore the remnants of food offered to Lord Krsna are
called 'maha-prasada' (great mercy). Still, you are not
attracted to these spiritual things - that is your
misfortune.
Cudamani: Let's change the subject. Let's consider
ordinary material things: How should one behave with
Yavanas?
Vaisnava dasa: As long as a person is a Yavana, we
should ignore him. However, if by performing eternal pious
deeds, the Yavana becomes a Vaisnava, then I will not use
the word "Yavana" to refer to him. The scriptures declare
(Padma Purana and Itihasa-samuccaya):
"He goes to hell who thinks in terms of his birth and
caste, and who thus sees a Vaisnava as a sudra, a barbarian,
or an outcaste."
"The Supreme Personality of Godhead said: A scholar
learned in the four Vedas is not truly dear to Me. An
outcaste who has become My devotee is truly dear to Me. To
him gifts should be given. From him blessings should be
accepted. He should be worshipped as much as I."
Cudamani: I understand. If this is so, then why cannot
a Vaisnava householder marry his daughter to a Yavana
Vaisnava, or why cannot he himself marry the daughter of a
Yavana Vaisnava?
Vaisnava dasa: In ordinary material understanding, when
a person is born in a Yavana family he remains a Yavana
until his death. However, in the spiritual understanding,
when he engages in devotional service he is a Yavana no
longer. Ten kinds of ordinary social rites are described in
the Smrti-sastra. Marriage is one of them. If a
householder Vaisnava is a Hindu, then he has a status within
the four castes and it is proper that he should marry within
his own caste, for in ordinary material dealings it is best
to accept the temporary duties assigned to the four castes.
One does not become a Vaisnava merely by rejecting the
duties of the four castes. A true Vaisnava who do whatever
is favourable for devotional service. If a person becomes
spiritually advanced, and thus qualified to ignore or
renounce the duties of the four castes, then he may do so.
Then he may renounce all duties of the four castes. If the
duties of the four castes are not favourable for one's
devotional service, then they may be easily rejected. If
association with the Yavanas is not favourable for
devotional service, then a faithful Yavana Vaisnava should
reject their association. What is the difference between a
Hindu Vaisnava who properly rejects the duties of the four
castes and a Yavana Vaisnava who rejects association with
Yavanas? Both have rejected what is material and inferior.
Spiritually they are brothers. However, this may not be
true for a householder Vaisnava. Even though his associates
and duties may not always be favourable for his advancement
in devotional service, he should not renounce them
prematurely. He may renounce them only when he is properly
qualified. However, when his attachment to devotional
service becomes very strong, he will naturally renounce
unfavourable association and duties. In Srimad Bhagavatam
(11.11.32) the Supreme Personality of Godhead explains:
"Understanding these virtues and faults I have
described, a sincere devotee renounces all ordinary material
duties and worships Me alone. Such a devotee is the best of
all."
In the concluding statements of Bhagavad-gita (18.66)
the Supreme Personality of Godhead declares:
"Abandon all varieties of religion and just surrender
unto Me. I shall deliver you from all sinful reactions. Do
not fear."*
In Srimad Bhagavatam (4.29.54) it is said:
"When a person is fully engaged in devotional service,
he is favoured by the Lord, who bestows His causeless mercy.
At such a time, the awakened devotee gives up all material
activities and ritualistic performances mentioned in the
Vedas."*
Cudamani: If a Yavana becomes a sincere Vaisnava, cn
you take food, drink and other things with him?
Vaisnava dasa: Sannyasi Vaisnavas may take maha-
prasada with them. Householder Vaisnavas who are
materialistic may not be so inclined. However, there is no
rule forbidding one from even taking the remnants of food
left by any other Vaisnavas. Indeed, one should take their
remnants.
Cudamani: Why is it, then, that in Vaisnava temples
Yavana Vaisnavas are not allowed to touch the Deities?
Vaisnava dasa: It is an offense to call a Vaisnava born
in a Yavana family a "Yavana Vaisnava". Simply by being a
Vaisnava, he is qualified to serve Lord Krsna. If a
householder Vaisnava engaged in serving the Deity of the
Lord is, in the opinion of materialistic person, outside the
caste-rules of varnasrama dharma, the Vaisnava is at fault
only from the point of view of persons eager to follow
material customs. Still, a sannyasi Vaisnava should not
worship the Deity, for if he worships the Deity then his
status as a person beyond the caste-system becomes ruined.
Instead, in his heart he should worship Lord Krsna, the
beloved of Sri Radha.
Cudamani: I understand. Now please tell what you think
about the brahmanas.
Vaisnava dasa: Brahmanas are of two kinds: 1. brahmanas
by nature and 2. brahmanas only by birth. They who are
brahmanas by nature are mostly Vaisnavas. Serious thinkers
from every philosophical camp will honour such a brahmana.
They who are brahmanas by birth are honoured because of
ordinary social customs. That the Vaisnavas should be
honoured as the genuine brahmanas is confirmed by the
following words of scripture (Srimad Bhagavatam 7.9.10):
"If a brahmana has all twelve of the brahmanical
qualifications (as they are stated in the book called Sanat-
sujata) but is not a devotee and is averse to the lotus feet
of the Lord, he is certainly lower than a devotee who is a
dogeater but who has dedicated everything - mind, words,
activities, wealth, and life - to the Supreme Lord. Such a
devotee is better than such a brahmana because the devotee
can purify his whole family, whereas the so-called brahmana
in a position of false prestige cannot purify even himself.*
Cudamani: The sudras are not allowed to study the
Vedas. If a sudra becomes a Vaisnava would he not then be
allowed to study the Vedas?
Vaisnava dasa: Regardless of the caste in which he was
born, a pure Vaisnava becomes a brahmana according to
spiritual calculations. The Vedas are divided into two
parts: 1. the Veda describing ordinary rituals and duties
and 2. the Veda describing the spiritual truth. They who
are brahmanas because of social custom are allowed to study
the Veda describing ordinary rituals and duties, and they
who are brahmanas according to spiritual calculations are
allowed to study the Veda that describes the spiritual
truth. Regardless of the caste in which he was born, a pure
Vaisnava is perfectly qualified to study and teach the Veda
that describes the spiritual truth. This is described in
the following words of Brhad-aranyaka Upanisad (4.4.21):
"A wise brahmana should study the part of the Veda that
describes the Supreme Personality of Godhead."
It is also said (Brhad-aranyaka Upanisad 3.8.10):
"He is a miserly man who does not solve the problems of
life as a human and who thus quits this world like the cats
and dogs, without understanding the science of self-
realisation."*
"He is a brahmana who does solve the problems of life
as a human and who quits this world knowing the truth of the
eternal Supreme Personality of Godhead."
They who are brahmanas because of social custom are
described in these words of Manu-samhita (2.168):
"A brahmana who does not study the Vedic literatures,
and who instead laboriously studies many other books about
material things becomes at once, in this life, and along
with his entire family, a sudra."
The qualification of a person entitled to study the
Veda that describes the spiritual truth is stated in these
words (Svetasvatara Upanisad 6.23):
"Only unto those great souls who have implicit faith in
both the Lord and the spiritual master are all the imports
of Vedic knowledge automatically revealed."*
The word "para bhakti" here means "pure devotional
service". I cannot say more on this subject. Please
understand it as far as you are able. The summary
conclusion of all this is: A person who has faith in pure
devotional service is qualified to study the part of the
Veda describing spiritual truth, and a person who has
attained pure devotional service is qualified to teach the
part of the Veda describing spiritual truth.
Cudamani: Is your conclusion, then, that the part of
the Vedas describing spiritual truth teaches only the
Vaisnava religion and does not teach any other religion?
Vaisnava dasa: There is only one religion. There is no
such thing as two religions. That one religion is called
"the eternal religion" or "the Vaisnava religion". Other
religions are temporary. They serve as steps leading up to
the Vaisnava religions. In the Eleventh Canto (Srimad
Bhagavatam 11.14.3) the Supreme Personality of Godhead
explains:
"By the influence of time, the transcendental soul of
Vedic knowledge was lost at the time of annihilation.
Therefore, when the subsequent creation took place, I spoke
the Vedic knowledge to Brahma because I Myself am the
religions principles enunciated in the Vedas."***
The Katha Upanisad (1.2.15 and 1.3.9) explains:
"All the Vedas describe the abode of the Supreme
Personality of Godhead...Now I will briefly describe that
abode to you."
"The realm of Lord Visnu is the supreme spiritual
abode."
When the discussion had reached this point the faces of
Devi Vidyaratna and his associates had become pale and
withered. The great pandita teachers were completely
demoralised. It was no five o' clock. Everyone said, "Let
us end the meeting now." Everyone agreed, and the meeting
ended. With one voice the brahmana panditas praised the
learning of Vaisnava dasa. Chanting the holy names of Lord
Hari as they went, the Vaisnavas returned to their homes.