Bhaktivinoda Thakura
Sri Jaiva-dharma
Volume Two
Table of Contents
Chapter Seven - Nitya-dharma O Samsar
Eternal Duties, Household Life and the Material World
Chapter Eight - Nitya-dharma O Vyavahar
The Eternal Religion and Ordinary Activities
Chapter Nine - Nitya-dharma O Prakrta-vijnan Evam Sabhyata
Eternal Religion and Modern Science - Civilisation
Chapter Ten - Nitya-dharma O Itihasa
Eternal Religion and History
Chapter Eleven - Nitya-dharma O Byut-parasta Arthat Pauttalikata
Eternal Religion and Byut-parasta, Or Deity Worship
Chapter Seven
Nitya-dharma O Samsar
Eternal Duties, Household Life, and the Material World
On the bank of the Sarasvati was an ancient merchant town
named Saptagrama. For a long time a thousand merchants and bankers
have lived there. By the mercy of Lord Nityananda, since the time
of Sri Uddharana Datta these merchants have enthusiastically
chanted the holy names of Lord Hari. Fearing that much money would
be spent, a merchant named Candi dasa would not join the people of
the town in chanting the holy names of Lord Hari. By living very
frugally, he had accumulated a lot of money. His wife Damayanta,
who had contracted this nature from her husband, would not give due
respect to Vaisnavas or guests. In their youth this merchant
couple had four sons and two daughters. Marrying off first one and
then the other daughter, the couple carefully kept their great
wealth to give to their sons. When Vaisnavas never visit a home,
the children in there do not naturally become very kind or
generous. These qualities become stunted. As the children grew up
they became more and more selfish. Eager to get their inheritance,
they yearned for their parent's deaths. The unhappiness of the
merchant couple knew no bounds. One by one of the sons were also
married. Imbibing their husband's nature, the daughters-in-law
also began to wish their husband's parents would die. When they
became able, the sons divided their father's wealth, and set
themselves up as merchants.
One day Candi dasa called together his sons and said, "Look.
By living frugally since childhood, I have accumulated some wealth
for your sakes. For all this time your mother and I have not
eaten good food or dressed in nice clothing. Now we are growing
old and you should take care of us. That is your duty. However, I
see that you are not inclined to take care of us, and that has made
me very sad. I have some wealth hidden away, and I will give to
whomever amongst you acts like a good son.
Hearing these words, the sons and their wives became silent.
Meeting in another place, they all decided that the best thing
would be to send father and mother far away and then take the
hidden money, for there was no saying to whom the old man would
wrongly give it. All were sure the wealth was hidden in the
father's bedroom.
The father's eldest son was name Nari-carana. One morning he
said to his father, "Father, you and mother should go and see
Sridhama Navadvipa. In that way your human life will be
successful. I have heard that in the age of Kali no holy place is
sacred and auspicious like Navadvipa. To travel to Navadvipa is
neither difficult nor expensive. If you cannot walk, for two panas
a boat can take you there. If you wish, a Vaisnava lady is willing
to accompany you there.
Candi dasa consulted with his wife, Damayanti. She was very
happy. The two talked. "Your words the other day brought our sons
to their senses. We are not so weak that we cannot walk. Passing
through Kalna and Santipura, let us go to Sridhama Navadvipa."
Noting an auspicious day, the two began their pilgrimage.
Walking and walking, on the next day they came to Ambika. Staying
there at a merchant's place, they cooked and ate their meal. A man
from Saptagrama came there and told them, "Your sons broke into
your room and took all your belongings. They will not allow you to
return home. They have taken all your hidden wealth."
Hearing this, Candi dasa and his wife lamented greatly. On
that day they would not eat. They wept and wept. The Vaisnava
lady accompanying them said, "Don't be attached to your home.
Continue travelling. Renounce the world. Meet the Vaisnavas.
They for whom you have done so much have now become your enemies.
Now you cannot return home. Continue travelling. You can stay in
Navadvipa. By begging you can eat. All will be well."
Hearing of what their sons and daughters-in-law had done,
Candi dasa and his wife said again and again, "We will not return
home. It is better that we give up our lives. That would be
best."
After that they stayed at the home of a Vaisnava in Ambika-
grama. After two or four days they went to see Santipura and then
they went to Navadvipa. There they stayed in Mayapura, in the home
of a relative who was a merchant. They stayed for two or four days
and then went to see the seven village of Navadvipa, and, on the
other side of the ganga, the seven villages of Kuliya-grama. After
a few days love for their sons and daughters-in-law again arose in
their hearts.
Candi dasa said, "Come. Let us go to Saptagrama. Will not
our sons love us even a little?" Then the Vaisnava lady who was
accompanying them said, "Have you no shame? They will kill you.
Hearing this, the old couple became afraid. They said to her, "O
saintly Vaisnava, please return to your home. We will live alone.
We will approach a saintly person, learn from him, and live by
begging."
The Vaisnava lady left. The merchant couple gave up all hope
of returning home. They considered building a new home in the
Chakari Catta neighbourhood of Kuliya-grama. After begging from
many good people, they were able to build a cottage. In sacred
Kuliya-grama past offenses are all forgiven. When a person lives
there his past offenses are thrown far away. That is what is said
about that place.
One day Candi dasa said, "O mother of Hari, why do you
continue like this? Don't say anything more about your sons.
Don't even think of them. In our past lives we must have committed
many, many offenses. That is why we took birth in the homes of
merchants. Because of that low birth we became misers and refused
to serve Vaisnavas and guests. If here we can make a little money,
we should use it to serve guests. Then our next birth will be
good. I have set my mind to open a grocery store. After a few
days of striving in that way, Candi dasa finally opened a small
store. Every day he earned a small profit. After eating a full
meal, every day the husband and wife fed a guest. Candi dasa lived
better than he did before.
Candi dasa was a little educated. In his spare moments at the
store he would read Gunaraja Khana's book Sri Krsna-vijaya. He was
honest in buying and selling and he would serve guests. In this
way five or six months passed. When they learned his story, the
people of Kuliya-grama began to have faith in Candi dasa.
It was in that neighbourhood that Yadava dasa lived. Yadava
dasa was a household Vaisnava. He would read Sri Caitanya-mangala.
Sometimes Candi dasa would listen to him reading. Yadava dasa and
his wife liked to serve the Vaisnavas. Seeing them, Candi dasa and
his wife also came to like serving the Vaisnavas.
One day Candi dasa asked Yadava dasa, "What is the material
world?" Yadava dasa replied, "On the other shore of the Ganga, on
the island of Godruma, live many learned Vaisnavas. Go there. Ask
them this question. I go there sometimes and in that way I learn
many things. Nowadays the Vaisnava panditas in Sri Godruma are
better scripture scholars than even the brahmana panditas.
Yesterday an assembly of brahmana panditas were defeated in debate
by Sri Vaisnava dasa Babaji. He will give a good answer to your
question.
That afternoon Yadava dasa and Candi dasa crossed the Ganga.
Damayanti was now accustomed to serve the Vaisnavas. The
miserliness in her heart had lessened. She said, "I will go with
you to Sri Godruma." Yadava dasa said, "The Vaisnavas there are
not householders. They are renunciants. I think they will not be
happy to have you in their midst." Damayanti said, "I will offer
dandavat obeisances from afar. I will not enter into the middle of
the grove. I am an old lady. They will not be angry with me."
Then Yadava dasa said, "The custom is that women may not go there.
It is better that you merely wait nearby and accompany us when we
return."
At nine in the morning the three of them crossed the Ganga and
approached Pradyumna-kunja. At the entrance to the forest grove
Damayanti offered dandavat obeisances and sat down under an old
banyan tree. Yadava dasa and Candi dasa entered the forest grove
and devotedly offered dandavat obeisances to the Vaisnavas sitting
in the place of madhavi and malati vines.
The paramahamsa babaji was sitting there. On his four sides
were Sri Vaisnava dasa, Lahiri Mahasaya, Ananta dasa Babaji and
many others. Yadava dasa approached and sat down. Candi dasa sat
beside him.
Saintly Ananta dasa Babaji asked, "Who is the new man?"
Yadava dasa repeated all of Candi dasa's story. Ananta dasa babaji
smiled and said, "Yes. That is what is called 'the material
world.' He who knows the true nature of this world is wise. He
who is trapped in the cycle of birth and death in this world is
truly an object of pity."
Candi dasa's heart gradually become purified. One who
performs eternal pious deeds attains auspiciousness. Honouring the
Vaisnavas and reading and hearing the Vaisnava scriptures were the
beginning of Candi dasa's eternal pious deeds. By performing these
pious deeds again and again he became pure in heart and attained
sincere faith in pure devotional service. When he heard Ananta
dasa's words, Candi dasa, his heart now beginning to melt, said,
"Today I make this request: Please be merciful and tell me clearly:
What is the material world?"
Sri Ananta dasa: Candi dasa, your question is very serious. I
wish that either the paramahamsa babaji or Sri Vaisnava dasa Babaji
would give the answer.
The Paramahamsa Babaji: This is a serious question. Sri
Ananta dasa Babaji is qualified to give the answer. Today we will
all listen to the instruction he gives.
Ananta dasa: I must obey your order. I will speak as far as I
have understanding. I will begin by remembering the lotus feet of
my spiritual master, Srila Pradyumna Brahmacari, who is an exalted
personal associate of the Supreme Personality of Godhead.
The individual spirit soul has two state of existence: 1. the
liberated state, and 2. the state of bondage in the prison of the
material world. An individual soul who is a pure devotee of Lord
Krsna is not bound by the illusory potency maya. By Lord Krsna's
mercy such a soul is liberated from the material world of maya. He
is a liberated soul. His state of existence is the liberated
state. On the other hand, a soul who tries to avoid Lord Krsna
falls into the gaping mouth of the illusory potency maya.. Such a
soul is imprisoned in the material world. His state of existence
is residence in the material world. A soul liberated from maya is
always conscious of his original spiritual identity. His whole
life is service to Lord Krsna. Such a soul does not reside in the
material world. He resides in one of the pure spiritual worlds.
Goloka, Vaikuntha and Vrndavana are the names of some of these pure
spiritual worlds. The souls free from maya are limitless in
number. They cannot be counted.
The souls bound in maya's prison are also limitless in number.
They cannot be counted either. A soul averse to Lord Krsna, is
bound by Lord Krsna's shadow-potency maya, who binds that soul with
ropes of goodness, passion and ignorance. Because of the
difference of these three ropes, the imprisoned souls are placed in
many different states of existence. The variety of those states is
astonishing. They who think for a moment will see this astonishing
variety. These souls manifest an astonishing variety of material
bodies, an astonishing variety of states of existence, an
astonishing variety of forms, an astonishing variety of natures, an
astonishing variety of residences, and an astonishing variety of
movements. When he first enters the material world, the soul is
covered by a new sense of identity. In his pure state of existence
the soul thinks "I am a servant of Lord Krsna". However, in the
state of material bondage the soul thinks: "I am a human being".
"I am a demigod." "I am an animal". "I am a king". "I am a
brahmana". "I am an outcaste". "I am suffering". "I am hungry".
"I am insulted". "I am generous". "I am a husband". "I am a
wife". "I am a father". "I am a son". "I am an enemy". "I am a
friend". "I am learned". "I am handsome". "I am wealthy". "I am
poor". "I am happy". "I am sad". "I am strong". "I am weak".
In this way the soul may have different conceptions of his
identity. This is called "false-ego". There is also another thing
called "false possessiveness". In the grip of false-
possessiveness, the soul things: "This is my house". "This is my
thing." "This is my wealth". "This is my body". "This is my son
and my daughter". "This is my wife". "This is my husband". "This
is my father". "This is my mother." "This is my caste into which
I was born." "This is my power." "This is my form." "This is my
virtue." "This is my knowledge". "This is my renunciation."
"This is my wisdom." "This is my activity." "This is my good
fortune." "These are my servants and dependants." In this way the
souls uses the word "my" in many different ways. This great
variety of "I's" and "My's" are called the "material world".
Yadava dasa: I see how there are many "I's" and "My's" in the
state of material bondage. But are there no "I's" and "My's" in
the liberated state?
Ananta dasa: In the liberated state the "I's" and "My's" are
all spiritual and free of fault. There is manifested the soul's
original spiritual identity, which was originally created by Lord
Krsna. Because of these different spiritual identities, in the
spiritual world there are many different "I's". Although all souls
there are Lord Krsna's servants, they have a great variety of
spiritual relationships with the Lord. All the different
relationships manifest the idea of "My".
Yadava dasa: If this is so, then what is the fault in the
great variety of "I's" and "My's" manifest among the souls bound in
the material world?
Ananta dasa: The fault is this: In the soul's pure state the
ideas of "I" and "My" are based on reality. However, when the soul
resides in the material world these ideas of "I" and "My" are
artificial impositions. They are not real. They are illusions.
In the material world they are all temporary, unnatural, and the
sources of fleeting pleasures and pains.
Yadava dasa: Then is the material world an illusion?
Ananta dasa: The material world is not an illusion. By Lord
Krsna's will it is reality. However, a soul who enters this world
has many illusory conceptions of "I" and "My". Those false
conceptions are illusions. The mayavadis, who are all offenders,
claim that this world is an illusion.
Yadava dasa: Why do we have illusory material relationships?
Ananta dasa: The individual soul is a tiny particle of spirit.
The first situation of the soul is on the boundary line that
separates the spiritual and material worlds. In that condition the
souls that do not forget their original relationship with Lord
Krsna come under the control of the spiritual potency and are drawn
into the spiritual world. Becoming eternal associates of Lord
Krsna, they enjoy the bliss of serving Him directly. The souls who
are averse to Lord Krsna and who wish to enjoy the pleasures
offered to maya are drawn into the world of maya. That is why we
now reside in the material world. When we enter the material world
we forget our true spiritual identity. Then we think "I am the
enjoyer of maya". Then maya encircles us with a great variety of
false identities.
Yadava dasa: Why, then, though we endeavour to attain it, we
do not succeed in regaining the consciousness of our original
spiritual identity?
Ananta dasa: Those endeavours are of two kinds: 1.
appropriate, and 2. inappropriate. Appropriate endeavours
inevitably throw far away all material illusions about our
identity. On the other hand, how can one succeed if his endeavours
are not appropriate?
Yadava dasa: What are inappropriate endeavours? Please tell
me.
Ananta dasa: When a soul purifies his heart by performing the
duties of karma-kanda, takes shelter of the impersonal Brahman, and
thinks "Now I will become free of maya", his endeavours are all
inappropriate. When a soul tries to attain spiritual perfection by
performing astanga-yoga and entering a trance of samadhi, his
endeavour also is inappropriate. There are many other kinds of
inappropriate endeavour also.
Yadava dasa: Why are these endeavours not appropriate?
Ananta dasa: They are not appropriate because many obstacles
stop one from attaining the desired results by practicing them, and
because there is only the most slender chance that one will succeed
by practicing them. We were thrust into this material world
because we committed an offense. We will not be able to throw away
our material condition of life without first attaining the mercy of
that person we offended. Without His mercy we will not attain our
original pure state.
Yadava dasa: What are the appropriate means?
Ananta dasa: Association with devotees and surrender.
Association with devotees is described in these words of Srimad
Bhagavatam (11.2.30):
"Therefore, O completely sinless ones, I ask you to kindly
tell me what the supreme good is. After all, even half a minute's
association with pure devotees within this world of birth and death
is a priceless treasure for any man."***
If you ask, "How can the souls in this material world attain
the supreme good," then I say, "if one has a moment's association
with the devotees of the Lord, then one will attain the supreme
good." The Supreme Personality of Godhead describes surrender in
these words of Bhagavad-gita (7.14):
"This divine energy of Mine, consisting of the three modes of
material nature, is difficult to overcome. But those who have
surrendered unto Me can easily cross beyond it."*
Here the Lord says, "My divine maya potency consists of the
three material modes of goodness, passion and ignorance. By his
own endeavour, a human being cannot cross beyond this maya.
Therefore this maya is very difficult to overcome. However a
person who surrenders unto Me and takes shelter of Me can cross
beyond this maya."
Candi dasa: O saintly one, I am not able to understand all
these explanations very well. This much I understand: I am
originally a pure being. Forgetting Krsna, I have fallen into
maya. I am bound in the prison of the material world. By Lord
Krsna's mercy I may be released. If I do not attain Lord Krsna's
mercy, I will stay in this condition.
Ananta dasa: Yes. Now you accept this much. Your teacher,
Yadava dasa knows all these truths, and you have learned them from
him. In the book Sri Prema-vivarta, Sri Jagadananda, who is a
close associate of the Supreme Personality of Godhead, has said:
"The individual soul is a tiny particle of spirit, and Lord
Krsna is a great sun of spirit. The liberated soul always gazes at
Lord Krsna. The liberated soul always worships Lord Krsna.
"As soon as one becomes inimical to Krsna and desires sense
gratification, he is immediately struck down by the illusory energy
of the Lord.*
"When a living entity is conditioned by material nature, he is
exactly like a person haunted by a ghost.*
"Forgetting the words 'In my perfect state I am servant of
Krsna', he serves maya for a long time.
"Sometimes he is a king. Sometimes he is a citizen.
Sometimes he is a brahmana. Sometimes he is a sudra. Sometimes he
is sad. Sometimes he is happy. Sometimes he is a tiny insect.
"Sometimes he is in Svargaloka. Sometimes he is in the
earthly realms. Sometimes he is in hell. Sometimes he is a
demigod. Sometimes he is a demon. Sometimes he is a servant.
Sometimes he is a master. Sometimes he is a servant.
"Thus he wanders in the material worlds. When he attains the
association of devotees, he can understand the truth about himself.
"When he understands the truth about himself he no longer
wishes to stay in the material world. Then he laments, 'Why did I
serve maya for so long?"
"He weeps and cries out, 'O Krsna, I am Your servant. By
leaving Your feet, I lost everything."
"When the soul once cries for Krsna in this way, Lord Krsna
becomes merciful and helps him leave the material world.
"Then the soul turns away from maya. Again and again
worshipping Krsna, the soul attains Krsna's lotus feet.
"Krsna then places that soul under the protection of His
internal potency. Maya then loses her power. Maya no longer
attracts that soul.
"This is attained by associating with devotees and chanting
the holy names of Lord Krsna. There is no other way to escape the
material world of birth and death."
Yadava dasa: O saintly babaji, you speak of association with
devotees, but devotees also live in the material world. They also
suffer in the material world. How is it possible that they can
deliver other souls?
Ananta dasa: Devotees live in the material world. Still, the
material world that is their home is very different from the
material world that is home to the souls bewildered by maya.
Looking at them from the outside, they seem to be the same world.
But within they are very different. There are always some devotees
in the material world. Still, the non-devotees do not choose to
associate with them. The association of devotees is rarely
attained. The souls devoured by maya may be divided into two
groups: 1. they who, mad to enjoy the tiny pleasures of maya,
worship the material world, and 2. the intelligent souls who, not
attracted to the pleasures of maya, hope to attain better
pleasures. In this way the residents of the material world are
divided into two groups: 1. the unintelligent, and 2. the
intelligent. Some call these two groups: 1. they who desire
material sense gratification, and 2. they who desire liberation.
The phrase "they who desire liberation" does not refer to the
impersonalists. It means "they who, burned by the flames of the
world of repeated birth and death, seek to understand their true
spiritual identity. The Vedic literatures call such persons "they
who desire liberation". When such persons renounce the desire to
attain impersonal liberation and instead engage in worshipping and
serving the Supreme Personality of Godhead, their worship is called
pure devotional service. The scriptures do not order that one
should renounce the desire for liberation. Rather, the moment he
understands the truth of Lord Krsna and the individual spirit soul,
the person desiring liberation becomes at once liberated. This is
explained in the following words of Srimad Bhagavatam (6.14.3-5):
"In this material world there are as many living entities as
atoms. Among these living entities a very few are human beings,
and among them few are interested in following religious
principles.*
"O best of the brahmanas, Sukadeva Gosvami, out of many
persons who follow religious principles, only a few desire
liberation from the material world. Among many thousands who
desire liberation, one may actually achieve liberation, giving up
material attachment to society, friendship, love, country, home,
wife, and children. And among many thousands of such liberated
persons, one who can understand the true meaning of liberation is
very rare.*
"O great sage, among many millions who are liberated and
perfect in knowledge of liberation, one may be a devotee of Lord
Nityananda, or Krsna. Such devotees, who are fully peaceful, are
extremely rare."*
As the number grains of sand in the world cannot be counted.
Among these souls a small number seek eternal auspiciousness. Most
are interested in material sense gratification. Of they who seek
the highest spiritual good, most are interested in liberation,
which means to escape the material world. Of thousands and
thousands of souls seeking liberation, few attain the perfection of
truth and actually become liberated. Of millions and millions of
liberated souls, few become peaceful devotees of Lord Narayana. A
devotee of Lord Narayana is very rare. A devotee of Lord Krsna is
even more rare. Even though they may live in the material world,
the devotees of Lord Krsna experience a life that is different from
the life of the materialists. The devotees of Lord Krsna
experience two conditions of existence.
Yadava dasa: You have said that there are four kinds of
intelligent persons. What are their different statements of
existence, and what is association with devotees?
Ananta dasa: There are four kinds of intelligent persons: 1.
they who are the beginning stage of being intelligent, 2. they who
desire to attain liberation, 3. they who are liberated, and 4. they
who have attained perfection, or in other words, the devotees of
the Lord. For persons at the beginning states of being
intelligent, association with persons who desire liberation is
good. The liberated souls may be divided into two groups: 1.
liberated souls who taste the nectar of the spiritual mellows, and
2. the mayavadis, who falsely imagine that they are not different
from the Supreme. These mayavadis are considered offenders. All
classes of people are forbidden to associate with them. In the
Tenth Canto (Srimad Bhagavatam 10.2.31) it is said:
"O lotus-eyed one, those who think they are liberated in this
life but do not render devotional service to You must be of impure
intelligence. Although they accept severe austerities and penances
and rise to the spiritual position, to impersonal Brahman
realisation, they fall down again because they neglect to worship
Your lotus feet."*
The fourth kind of intelligent person, the devotees, are
divided into two groups: 1. they who worship the Lord in His
feature of opulence, and 2. they who worship the Lord in His
feature of sweetness. Association with such devotees is beneficial
in every way. Especially, if one takes shelter of a devotee who is
attached to the Lord's feature in sweetness, the nectar of pure
devotional service rises within his heart.
Yadava dasa: You have said that there are two kinds of
devotees. Please describe them more clearly, so even unintelligent
persons like myself can understand.
Ananta dasa: The devotees are of two kinds: 1. householder
devotees, and 2. devotees who have renounced householder life.
Yadava dasa: What is the situation of a householder devotee in
the material world. Please kindly explain this.
Ananta dasa: The word "householder" does not mean "one who
builds a house". Rather, the word means "a person who accepts a
wife and stays with her in a house." A devotee in this situation
is called a "householder devotee". A soul bound in the prison of
the illusory potency maya, enters the material world through the
doors of the five knowledge-acquiring senses. Through the door of
the eyes he sees forms and colours. Through the door of the ears
he hears sounds. Through the door of the nose he smells
fragrances. Through the door of the skin he touches. Through the
door of the tongue he tastes. Entering the material world through
these five doors, the souls becomes attached to the world. As he
becomes attached to the material world, the soul goes farther and
farther from Sri Krsna, the Lord of the heart. That is why the
material world is called "the external world". They who are mad
after enjoying the material world are called hedonists. The
householder devotees of the Lord are not eager to please their
senses. Therefore they are not like the hedonists. For a
householder devotee, his wife is the maidservant of Lord Krsna.
His sons and daughters are also all the servants of Lord Krsna.
When with his eyes he sees the Deity form of Lord Krsna or the form
of things related to Lord Krsna, the householder devotee becomes
happy. When with his ears he hears the topics of Lord Krsna or the
biographies of the great devotees, the householder devotee becomes
happy. When with his nose he smells the tulasi leaves and
fragrances offered to Lord Krsna, the householder devotee becomes
filled with bliss. With his tongue the householder devotee tastes
the holy names of Lord Krsna and remnants of food offered to Lord
Krsna. When with his skin he touches the feet of the Lord's
devotees, the householder devotee becomes happy. His hopes,
actions, desires, hospitality, and service to the Deity are all
used in the service of Lord Krsna. His entire life is a great
festival of 1. mercy to others, 2. the holy name of Lord Krsna, and
3. service to Vaisnavas. In this way a devotee householder remains
aloof from hedonism: In the age of Kali it is very appropriate
that the individual souls become householder Vaisnava. In that way
there is no fear that they will fall down. Also, by following this
path one may attain the full perfection of devotional service.
Many self-realised Vaisnava spiritual masters are householders.
Their children also are pure devotees. In this way association
with householder devotees of the Lord is especially beneficial to
the souls in this world.
Yadava dasa: Householder Vaisnavas are naturally under the
control of the smarta panditas. If the Vaisnavas try to be
independent of them, there is trouble. In this situation how is it
possible to engage in pure devotional service?
Ananta dasa: For marrying off sons and daughters, for
performing funeral rites, and for a few others rituals it may be
necessary to engage smarta panditas. Still, there is no need to
engage them for the spiritual activities that are most dear to the
heart. Look, for maintaining the material body all are dependent
on others. Even they who proudly think themselves independent are
in truth still dependent on others. When one suffers from disease,
he must take medicine. When one is hungry, he must eat food. To
ward off the cold, one must accept clothing. Because of the sun,
rain, and other difficulties one must build a house. For these and
many other things one needs to maintain his material body, one must
depend on others. To be independent is merely, as far as possible,
to limit these situations of depending on others. The truth is,
however, that no one can be completely independent and still
maintain his material body. Still, to be independent as far as
possible is good and helpful for devotional service. If one
observes all these previously described rituals in relation to Lord
Krsna, then there is no fault in observing them. For example, if
marriage is accepted not only to beget good children and worship
the Prajapati, but also to engage one's wife and family in
devotional service to Lord Krsna, then household life is favourable
for devotional service. Let the materialists, the Vedic priests,
and other say what they will, one still attains the spiritual
benefit of these devotional activities. On the sraddha day one
should first worship Lord Krsna, offer the remnants of that
offering as pinda to his ancestors, and then feed the brahmana
Vaisnavas. These activities are favourable for a householder's
devotional service. When these smarta rituals may be performed in
the context of devotional service. Then that are not at all
unfavourable to pure devotional service. Ordinary activities
should be done with a sense of detachment and renunciation.
Spiritual activities should be performed in the association of
devotees. Then one will not be at fault. Look. Most of Lord
Caitanya Mahaprabhu's personal associates were householder
devotees. From time without beginning many great rajarsis (saintly
kings) and devarsis (divine sages) were householder devotees.
Dhruva Maharaja, Prahlada Maharaja, the Pandavas, and many others
were all householders. Householder devotees of the Lord are
worshipped by all the world.
Yadava dasa: If householder devotees are so worshipable and
qualified to attain all spiritual love, then why do some devotees
renounce householder life?
Ananta dasa: Among the householder devotees, for some it is
appropriate to renounce household life. However, in the material
world the number of these devotees is very small and association
with them is very rare.
Yadava dasa: What makes a man qualified to renounce household
life?
Ananta dasa: Human beings have two kinds of activities: 1.
external activities, and 2. internal activities. In the language
of the Vedas these activities are called "parak" and "pratyak".
When a pure spirit soul forgets its original spiritual form,
misidentifies himself as a subtle material body (of mind,
intelligence, and false ego), and, exits through the door of the
material senses, he becomes attracted to the external world of
material sense objects. These are called "external activities".
When the direction is reversed, and the soul goes from the material
sense objects to the mind and then to the original form of the
soul, then these are called "internal activities". As long as the
desire to perform external activities is strong, one should stay in
the association of devotees, and without offense perform these
external activities with the idea that this material world is Lord
Krsna's property. By thus taking shelter of devotional service to
Lord Krsna, in a very short time the external direction of one's
activities becomes reversed and one's activities are then directed
inward. When one is thus fully engaged in internal spiritual
activities, he becomes qualified to renounce household life. If
one tries to renounce household life before one reaches that stage,
then there is the danger that he will fall down. Household life is
then a school where one gains experience and learns the true nature
of the spirit soul. When the education is complete, one may leave
the school.
Yadava dasa: What are the symptoms of a devotee qualified to
renounce household life?
Ananta dasa: The first symptom is that 1. one is not
enthusiastic to associate with women. Other symptoms are: 2. mercy
to all living entities, 3. considering that activities to
accumulate money are not very important, 4. endeavouring to attain
a home and clothing only when they are genuinely needed, 5. faith
in Lord Krsna, 6. love and devotion for Lord Krsna, 7. considering
that it is not good to associate with worldly people, 8. thinking
praise and criticism are the same, 8. aversion to material
activities, and 9. not being concerned whether one lives or dies.
These symptoms are described in the following words of the
scriptures (Srimad Bhagavatam 11.2.45, 3.25.22 and 11.2.55):
"A person advanced in devotional service sees within
everything the soul of all souls, the Supreme Personality of
Godhead, Sri Krsna. Consequently he always sees the form of the
Supreme Personality of Godhead as the cause of all causes and
understands that all things are situated in Him."*
"Such a sadhu engages in staunch devotional service to the
Lord without deviation. For the sake of the Lord he renounces all
other connections, such as family relationships and friendly
acquaintances within the world."*
"Hari, the Supreme Personality of Godhead, who destroys
everything inauspicious for His devotees, does not leave the hearts
of His devotees even if they remember Him and chant about Him
inattentively. This is because the rope of love always binds the
Lord within the devotees' hearts. Such devotees should be accepted
as most elevated."*
When these qualities manifest in a householder devotee, that
devotee finds himself unable to continue with his household duties.
At that time he renounces household life. Such a renounced devotee
is rare. Association with such a devotee brings great good
fortune.
Yadava dasa: Nowadays I see that some young men renounce
household life, accept the garments of a renunciant, build a
temple, and serve the Lord. As time passes they eventually fall
into evil association with women, but they do not give up chanting
the holy names of Lord Hari. To maintain the temple they beg alms
at different places. Are such devotees householders or
renunciants?
Ananta dasa: You ask many questions at once. Can I reply in a
single answer? Being young or old has no bearing on renunciation.
By purification in past lives or in this life a young man may
become qualified to renounce household life. From his very birth
Sukadeva Gosvami was qualified for renunciation. One should see if
the qualification is genuinely there. It should not be artificial.
If he is genuinely renounced, there is no harm in a young man
accepting the renounced order.
Yadava dasa: What is genuine renunciation and what is
artificial renunciation?
Ananta dasa: Genuine renunciation is strong. It does not
break in any situation. Artificial renunciation is based on the
desire to be honoured by others. This kind of renunciation is
marked by cheating and impiety. Thinking "a devotee who renounces
household life is worshipped and respected," and hoping to be
worshipped in this way, a man artificially renounces the world.
Such renunciation brings no benefit. Rather, it is the source of
great inauspiciousness. As soon as he attains his end and he
accepts the order of renunciation, his qualifications disappear.
From that moment his true wickedness is manifested.
Yadava dasa: When a devotee renounces family life should he
accept the garments of a renunciant?
Ananta dasa: When he has definitely thrown far away the desire
for household life, a devotee may live in the forest (as a
renunciant) or he may live at home (as a householder). In either
situation he remains a renounced soul, who has nothing to do with
the material world. Such a great devotee purifies the entire
world. Among these renounced souls some accept the external signs
of the renounced order and wear the kaupina and kantha. At the
time of accepting the kaupina and kantha, they take a firm vow of
renunciation in the presence of other renounced Vaisnavas. This is
called "entering the renounced asrama" or "accepting the garments
of a renunciant". If one accepts the garments of a renunciant,
what is the harm? One who has thus renounced the world should not
stay in contact with his relatives. He should stay away from them.
He should not desire to enter either his home or another's. A
person who is genuinely renounced should be cautious in dealing
with others. A person advanced in renunciation does not need to
wear the garments of a renunciant. Still, for some persons wearing
the garments of renunciation is useful. It is said (Srimad
Bhagavatam 4.29.45):
"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."*
Yadava dasa: From whom should one accept the garments of a
renunciant?
Ananta dasa: One should accept the garments of a renunciant
from a Vaisnava who has renounced household life. A householder
devotee has not experienced the ways of one who has renounced
household life, therefore a householder devotee should not give
initiation into the renounce asrama. The reason for this is
written in these words of the scriptures (Sri Brahma-vaivarta
Purana):
"If one teaches a religious principle he does not himself
follow, that teaching pushes the world closer to destruction."
Yadava dasa: What thoughts arise in the mind of a spiritual
master who is about to give initiation into the renounce asrama?
Ananta dasa: First the spiritual master should see whether the
disciple is qualified. Has this householder devotee been able, by
engaging in devotional service, to control his mind and senses and
act in a spiritual way? Is he free of the desire to associate with
a woman? Has he uprooted the thirst for money and the desire toe
at sumptuous foods? The spiritual master will stay near the
disciple and observe him for some day. When he knows for certain
that the disciple is qualified, the spiritual master will initiate
him into the renounced order. He will not initiate any disciple
before knowing that he is qualified. If he gives an unqualified
person initiation into the renounced order, the spiritual master
himself will fall down.
Yadava dasa: Now I see. Accepting the renounced order is not
simply a matter of speaking words with one's mouth. It is very
difficult. Pretenders who are not qualified to be spiritual
masters are making it a common thing. Now is only the beginning.
No one knows what will be the end.
Ananta dasa: In order to keep this system pure, Lord Caitanya
Mahaprabhu punished Chota Haridasa, whose offense was very slight.
The followers of Lord Caitanya should always remember the
punishment of Chota Haridasa.
Yadava dasa: After accepting the order of renunciation should
one build a temple and worship the Deity of the Lord?
Ananta dasa: No. A person who has accepted the renounced
order should live by begging every day. In that way he should
maintain his life. He will net enter a situation of dealing with
material affairs, as will come from building a temple. He will
live in a secluded cottage, or in a temple managed by a
householder. He will not do anything that requires money. He
will always offenselessly chant the holy names of Lord Krsna.
Yadava dasa: What do you say about a renunciant who builds a
temple and then lives like a householder?
Ananta dasa: I say he is a person who eats his own vomit.
First he vomits and then he eats what he has vomited.
Yadava dasa: Is he not a Vaisnava?
Ananta dasa: He has become a materialist. He breaks the rules
of scripture and the rules of being a Vaisnava. Why should you
associate with him? He has renounced the ways of pure devotional
service and accepted the role of a cheater. How is he like the
Vaisnavas?
Yadava dasa: If he has not given up chanting the holy names of
Lord Hari, how can you say he has ceased to be a Vaisnava?
Ananta dasa: Chanting the holy names of Lord Hari and
committing offenses to the holy name of Lord Hari are different
things. When a person commits sin on the strength of chanting the
holy name, that is an offense to the holy name. You should stay
always very far away from offenses to the holy name.
Yadava dasa: Should his household life not be called
"household life dedicated to Lord Krsna?"
Ananta dasa: It should not be called that. In household life
dedicated to Lord Krsna there is no cheating or hypocrisy. That
household life is completely honest and sincere. That household
life is not based on an offense.
Yadava dasa: Then I suppose he is inferior to a regular
householder devotee.
Ananta dasa: He is not a devotee. How can you consider his
status, high or low, among the devotees?
Yadava dasa: How can he be rescued?
Ananta dasa: When he gives up all his offenses, always chants
the holy name, and sheds tears of repentance, he may be counted
again among the devotees.
Yadava dasa: O saintly babaji, householder devotees live under
the shelter of the varnasrama system. May a householder devotee
leave the varnasrama system?
Ananta dasa: Ah! The Vaisnava religion is very broad and
generous. Another name for the Vaisnava religion is "Jaiva-dharma"
(the religion for all human beings). This means that every human
being is qualified to join the Vaisnava religion. Even outcastes
may embrace the Vaisnava religion and live as householders. For
them there is no varnasrama. They who break the varnasrama rules
of sannyasa may, by associating with devotees, attain pure
devotional service. Then they may be householder devotees. For
them there are no rules of varnasrama. They who because of their
misdeeds have left the varnasrama system may still, along with
their children, take shelter of pure devotional service in the
association of the devotees. Then they are householder devotees.
But they are not part of the varnasrama system. Householder
devotees are of two kinds: 1. they who follow the varnasrama
system, and 2. they who do not follow the varnasrama system.
Yadava dasa: Of these two which is the best?
Ananta dasa: He who has more devotion is the best. If neither
have any devotion then according to the material point of view the
follower of varnasrama is better because he is pious and the other
is an outcaste. However, from the spiritual point of view they are
both degraded, for neither has any devotion.
Yadava dasa: Is a householder devotee allowed to wear the
garments of a renunciant?
Ananta dasa: No, for he cheats himself and he cheats the world
also. Those are his two faults. If a householder wears a kaupina
and the other garments of renunciant then that householder mocks
and insults the true renunciants.
Yadava dasa: O saintly babaji, do the scriptures describe how
one should accept the garments of a renunciant?
Ananta dasa: Not very specifically. People of every caste may
become Vaisnavas. However, in the opinion of the scriptures, none
but the brahmanas may accept sannyasa. In Srimad Bhagavatam
(7.11.35) after describing the features of the different castes,
Narada Muni explains:
"If one shows the symptoms of being a brahmana, ksatriya,
vaisya or sudra, as described above, even if he has appeared in a
different class, he should be accepted according to those symptoms
of classification."*
This verse means, "A person's caste is determined by his
personal characteristics, and they were previously described. Thus
the scriptures declare that a person born in a non brahmana family
should be considered a brahmana if he is seen to have the qualities
of a brahmana, and that such a brahmana ma become qualified to
accept sannyasa. This is the opinion of all the scriptures. From
the spiritual point of view, this is proved. Still, they who look
at things from the material point of view do not accept it.
Yadava dasa: Candi dasa, they certainly answered your
question.
Candi dasa: Of all the instructions that came from the saintly
and honourable babaji's mouth, this much I understand: The
individual soul is eternally the servant of Lord Krsna. Forgetting
Krsna, the soul takes shelter of a material body and, pushed by
maya's modes of nature, he experiences material happiness and
distress. The result of his material activities is that he must
wear around his neck a garland of birth, old age, and death.
Sometimes he is born in an exalted situation and sometimes in a
lowly situation. He takes birth after birth, and in each birth he
has a new conception of who he is. As he stays in a fragile
material body that may be torn apart at any moment, hunger, thirst,
and other promptings push him to act in various ways. Unable to
attain what he wishes, he is troubled in many ways in this world.
His material body grows old and torments him in many ways. Again
and again quarrelling with wife and children, he is pushed so far
that sometimes he even commits suicide. To get money he sometimes
commits many sins. He suffers punishment from the king, the
insults of his neighbours, and great variety of other troubles. He
is separated from his loved ones, he loses his wealth, and he is
robbed by thieves. Again and again he suffers many troubles. When
he grows old his relatives refuse to care for him. This makes him
suffer greatly. His old body is troubled by mucus, rheumatism and
host of other troubles. Finally he dies. Then he is again pushed
into a mother's womb. Still, as long as he is alive in that
material body, lust, anger, greed, delusion, pride and envy remain
very powerful and they refuse to give any place to intelligence.
That is life in the material world. Now I know the meaning of the
phrase "the material world". Again and again I offer my dandavat
obeisances to the saintly babaji. It is the Vaisnavas who are the
true spiritual teachers of the world. By the mercy of the
Vaisnavas I have learned the truth about the material world.
After hearing the instructions of Ananta dasa Babaji, all the
Vaisnavas called out, "Well done!" and began to chant the holy
names of Lord Hari. Gradually may Vaisnavas gathered there. Then
Lahiri Mahasaya sang a song he wrote:
"Fallen into the horrible material world, a person suffers
without end. Still, if he associates with devotees and worships
Lord Hari, a person will make his sufferings come to an end.
"The heart burns in the fire of sense gratification. The fire
burns more and more. Avoiding offenses, chant the holy names of
Lord Krsna. That will pour water on the fire.
"He who has taken shelter of the lotus feet of Lord Caitanya
and Lord Nityananda is my shelter in life and death. Thus says
Kalidasa."
As these words were sung, Candi dasa began to dance with great
joy. He happily rolled in the dust touched by the Vaisnava
babajis' feet. He wept. Everyone said, "Candi dasa has become
very fortunate."
After some time Yadava dasa Babaji said, "Come, Candi dasa,
now we must cross the river." Candi dasa joked, "If you carry me
across, I will cross." After offering dandavat obeisances to
Pradyumna-kunja, the two of them left. There they saw Damayanti.
Again and again offering dandavat obeisances, she said, "Alas, Why
did I take birth as a woman? If I had taken birth as a man I could
have easily entered this forest grove, seen the saintly devotees,
touched the dust from their feet, and made my life a great success.
Birth after birth I will serve the Vaisnavas in Sri Navadvipa. In
that way I will pass my days."
Then Yadava dasa said, "Ah! Godruma is a very sacred place.
Simply by entering this place, a soul attains pure devotion. This
Godruma is the pastime place of the master of our lives: Lord
Caitanya, the son of Saci. It is identical with holy Vrndavana, the
village of cowherds. Understanding this truth, Srila Prabodhananda
Sarasvati wrote the following prayer (Sri Navadvipa-sataka 36):
"Fools, the path of the world and the Vedas will bring you
only trouble! Give up everything and make yourself a leaf-hut in
Sri Godruma in Gauda-desa!"
The three of them crossed the Ganga and returned to Kuliya-
grama. From that day forward Candi dasa and his wife Damayanti
became wonderful Vaisnavas. Understanding the truth about them,
the illusory material world no longer touched them. Service to
Vaisnavas, continual chanting of the holy name of Lord Krsna, and
mercy to all living entities were the ornaments they wore.
Glorious became that merchant couple! Glorious is the mercy of the
Vaisnavas! Glorious is the holy name of Lord Hari! Glorious is the
land of Sri Navadvipa!
Chapter Eight
Nitya-dharma O Vyavahar
Eternal Religion and Ordinary Activities
One afternoon, after honouring prasada, the Vaisnavas of Sri
Godruma gathered in a secluded forest grove on the Northeast side
of Sri Gaura Lake. There Lahiri Mahasaya sang a song that awakened
in them the ecstatic love of Vraja. He sang:
"How many pastimes did Lord Caitanya enjoy here with Advaita
and the other devotees? Here He chanted the names of Lord Krsna
and danced. As Lord Krsna rescued Kaliya, here our Lord rescued a
crocodile."
When the song was ended the Vaisnavas discussed the similar
natures of Lord Krsna and Lord Caitanya's pastimes. Then two or
four Vaisnavas from Baragachi came there. They offered dandavat
obeisances, first to Gaura lake and then to the Vaisnavas. The
Vaisnavas honoured them and offered sitting places. In that
secluded grove was an old banyan tree. Around its roots the
Vaisnavas had built a stone platform. They all informed the
visitors from Baragachi that the tree was honoured with the name
Nitai-bata (Lord Nityananda's banyan tree), for Lord Nityananda
liked to sit under it.
Sitting under Lord Nityananda's banyan tree, the Vaisnavas
talked about spiritual life. Among the Vaisnavas from Baragachi
was a youth who wanted to ask a question. He suddenly said, "I
want to ask a question. Someone please answer it and make me
happy."
In that secluded grove lived Hari dasa Babaji, who was a very
learned scholar. He almost never left that place. He was almost a
hundred years old. On some rare occasions he would go to Pradyumna-
kunja and meet with the paramahamsa babaji. He had personally seen
Lord Nityananda sitting under that banyan tree. He had one desire.
He wished that when he left his body it would be at that place. He
said, "Son, now that the paramahamsa babaji's associates have
assembled here, why should you worry about the answer to your
question?"
Then the Vaisnava from Baragachi asked his question. "The
Vaisnava religion is the eternal religion. How should a person who
has taken shelter of the Vaisnava religion act in relation to
others. I wish to understand this very thoroughly."
Glancing for a moment at saintly Vaisnava dasa Babaji, Hari
dasa Babaji said, "O Vaisnava dasa, nowadays no one in Bengal is
learned and devoted like you. You should answer this question.
You had the association of Srila Sarasvati Gosvami and you were
personally taught by the paramahamsa babaji. You are thus very
fortunate. You have certainly attained the mercy of Lord Caitanya
Mahaprabhu."
Saintly Vaisnava dasa Babaji humbly said, "O great soul, you
personally saw Lord Nityananda, who is an incarnation of Lord
Balarama. In the assembly of many great souls you taught many
students. Please be merciful and give some instruction to us. All
the Vaisnavas there begged Hari dasa Babaji to answer the question.
The babaji at last agreed. After first offering dandavat
obeisances to Lord Nityananda under that banyan tree, the saintly
babaji began to speak.
"Addressing them all as "servant of Lord Krsna", I offer my
obeisances to every soul in this material world. It is said (Sri
Caitanya-caritamrta, Adi 6.85):
"Some accept Him whereas others do not, yet everyone is Lord
Krsna's servant."*
"I place upon my head these words of the saintly devotees.
Although every soul is by nature a perfect servant of Lord Krsna,
some souls, because of ignorance of bewilderment, do not accept
that they are His servant. They are one group. Other souls,
however, do accept that they are His servants. They are another
group. Thus, in this material world the souls may be divided into
two groups: 1. they who turn away from Lord Krsna, and 2. they who
are eager to approach Lord Krsna. In the material world most of
the souls prefer to turn away from Lord Krsna. Many of these souls
do not accept any religion. There is no need to say much about
these persons. They have no idea what should and should not be
done. For them their own personal happiness is the be-all-and-end-
all of their lives. Persons who accept religion have an idea of
what should be done. For their benefit, the great Vaisnava Manu
has written (Sri Manu-samhita 6.92):
"The ten features of religious life are: 1. patience, 2.
forgiveness, 3. self-control, 4. honesty, 5. cleanliness, 6. sense-
control, 7. knowledge, 8. wisdom, 9. truthfulness and 10. freedom
from anger."
"Among these, six are features that benefit the performer.
They are: 1. patience, 2. self-control, 3. cleanliness, 4. sense-
control, 5. knowledge and 6. wisdom. The remaining four are done
for the benefit of others. They are: 1. patience, 2. honesty, 3.
truthfulness, and 4 freedom from anger. Devotional service to Lord
Hari is not clearly mentioned in this list of ten features. These
ten features of religious life are taught here for the benefit of
ordinary people. It cannot be said that by faithfully following
the teaching of this verse one will attain perfect auspiciousness,
for Sri Visnu-dharmottara Purana explains:
"To live for five days as a devotee of Lord Visnu is far
better than to live for a thousand kalpas as a person who has no
devotion for Lord Kesava."
"They who are not devotees of Lord Krsna cannot be said even
to be human beings. They who are not devotees are all counted as
animals walking on two legs. It is said (Srimad Bhagavatam
2.3.19):
"Men who are like dogs, hogs, camels and asses praise those
men who never listen to the transcendental pastimes of Lord Sri
Krsna, the deliverer from evils."*
"Here the question is not what these persons should or should
not do. The question is only how should persons who have taken
shelter of the path of devotional service act in relation to these
persons. Of that I will speak. They who have taken shelter of the
path of devotional service may be divided into three groups: 1.
kanistha (neophyte), 2. madhyama (intermediate), and 3. uttama
(advanced). Although he has taken shelter of the path of
devotional service, a neophyte is not yet a true devotee. He is
described in these words (Srimad Bhagavatam 11.2.47):
"A prakrta, or materialistic devotee, does not purposefully
study the sastra and try to understand the actual standard of pure
devotional service. Consequently he does not show proper respect
to advanced devotees. He may, however, follow the regulative
principles learned from his spiritual master or from his family who
worships the Deity. He is to be considered on the material
platform, although he is trying to advance in devotional service.
Such a person is a bhakta-praya (neophyte devotee), or bhaktabhasa,
for he is a little enlightened by Vaisnava philosophy."*
"Thus one who faithfully worships the Deity of the Lord but
does not faithfully worship the Lord's devotees, is a materialistic
devotee (prakrta-bhakta). The conclusion, then, is that faith is
the seed of devotional service. To faithfully worship the Deity of
the Lord is to engage in devotional service. Still, if one does
not also worship the Lord's devotees, his worship is note pure
devotional service. His worship is not devotional service in its
complete form. His worship is merely stepping into the entrance of
the house of devotional service. The scriptures (Srimad Bhagavatam
10.84.13) explain:
"A human being who identifies this body made of three elements
with the self, who considers the by-products of the body to be his
kinsmen, who considers the land of birth as worshipable, and who
goes to the place of pilgrimage simply to take bath, rather than
meet men of transcendental knowledge there, is to be considered as
an ass or a cow."*
"The meaning is this: Although in the beginning devotional
service consists of worship of the deity and nothing else, and
although dry, materialistic logic is not recommended, for it
crushes the heart into powder, it is nevertheless necessary that
one understand that the Deity of the Lord and service to the Deity
are pure and spiritual. All living entities in the material world
are spiritual by nature. Among these living entities they who are
devotees of Lord Krsna especially manifest their pure and spiritual
nature. The devotee and Lord Krsna are two different pure and
spiritual identities. To understand their true spiritual natures
one must understand the relationships between the material world,
the individual soul and Lord Krsna. A person who understand these
relationships and simultaneously worships the Deity of Lord Krsna
and serves the Lord's devotees acts rightly. When one faithfully
worships the spiritual truth in this way, it is said that he has
"faith in the scriptures". A person who worships the deity of the
Lord but does not understand the relationships that exist between
the various spiritual entities has only a materialistic kind of
faith. Although he stands at the entrance of the house of
devotional service, his service is not pure devotional service.
That is the conclusion. A person thus standing at the entrance to
the house of devotional service is described in these words of the
scriptures:
"A person who has accepted a Vaisnava initiation and who
devotedly worships Lord Visnu is said by the wise to be a Vaisnava.
All others are not Vaisnavas."
"Persons born in families who generation after generation are
initiated by their family priest in the chanting of Visnu-mantras
and who thus worship the deity of the Lord with materialistic faith
are neophyte (kanistha) or materialistic devotees. They are not
pure devotees. Over them the shadow of devotional service is
strongly cast. However, the reflection of devotional service is
not manifested in them, for the reflection of devotional service is
counted among the offenses. Therefore they who possess this
reflection are not Vaisnavas. However, from the shadow of
devotional service may come a great good fortune, for such a
neophyte devotee may gradually become an intermediate (madhyama)
and eventually an advanced (uttama) devotee.
However that may be, persons at that stage of spiritual
advancement are not yet pure devotees. They may worship the Deity
of the Lord with material faith and they may manifest the ten signs
of piety in dealing with ordinary persons. Still, the scriptures'
descriptions of the devotees' ways are not meant to describe them.
To convert non-devotees into devotees is not in their power. The
ways of the intermediate (madhyama) devotees are described in these
words (Srimad Bhagavatam 11.2.46):
"An intermediate, second-class devotee shows love for the
Supreme Personality of Godhead, is friendly to all devotees, and is
very merciful to neophytes and ignorant people. The intermediate
devotee neglects those who are envious of devotional service."*
The behaviour described in this verse is the behaviour of one
who follows the eternal religion. Temporary or material activities
are not described here. In a Vaisnava's life such behaviour must
be followed. Other kinds of behaviour, as long as they do not
contradict this behaviour, may be adopted when necessary.
"A Vaisnava relates to four kinds of persons: 1. the Supreme
Personality of Godhead, 2. the devotees who are surrendered to the
Lord, 3. innocent persons, and 4. they who are enemies of
devotional service. To these four kinds of persons a Vaisnava
shows love, friendship, mercy and neglect. To the Supreme
Personality of Godhead he shows love, to the devotee he shows
friendship, to the innocent people in general he shows mercy, and
to persons filled with hate he shows neglect.
"First he shows love to the Supreme Personality of Godhead.
To Lord Krsna, the Supreme Personality of Godhead, the master of
all, he shows love (prema). The word 'prema' means 'pure
devotional service." The characteristics of pure devotional
service are described in these words (Sri Bhakti-rasamrta-sindhu):
"One should render transcendental loving service to the
Supreme Lord Krsna favourably and without desire for material
profit or gain through fruitive activities or philosophical
speculation. That is called pure devotional service."*
"These words describe the devotional service of an
intermediate (madhyama) Vaisnava, service that reaches up to the
stages of ecstasy (bhava) and pure spiritual love (prema). By
itself, without the addition of the qualities described here,
worshipping the Deity of the Lord with faith is the activity of a
neophyte devotee. This means that a neophyte devotee does not have
the qualities of pure devotional service, which are: 1. being
without desire for material profit or gain through fruitive
activities or philosophical speculation, and 2. rendering
transcendental loving service to the Supreme Lord Krsna favourably.
However, on the day that these qualities are manifested in his
heart, such a person may be called an intermediate (madhyama)
devotee. That is how a materialistic devotee becomes an
intermediate devotee. As long as these qualities do not arise in
his heart, he is a materialistic devotee. This means that he is
considered only a shadow of a true devotee or a shadow of a true
Vaisnava. Here the word "krsnanusilanam" refers to spiritual love
(prema). However, the word "anukulyena" refers to all four
qualities of an intermediate devotee: 1. favourable love for Lord
Krsna, 2. friendship, 3. mercy and 4. neglect.
"The second of these qualities is that one is friendly to the
devotees, who are surrendered to the Supreme Lord. Any person in
whom pure devotional service is manifested is considered a devotee
surrendered to the Supreme Personality of Godhead. Neophyte
devotees are neither pure devotees nor are they surrendered to the
Lord. Their tendency is to disrespect the true pure devotees.
Therefore one should make friendship with intermediate and advanced
devotees only. In answering a Kulina-grama devotee's question, Sri
Caitanya Mahaprabhu described the neophyte, intermediate, and
advanced devotees. He explained that the intermediate and advanced
devotees are counted among the true Vaisnavas, whereas the neophyte
devotees, who do not know anything beyond worshipping the Deity,
are not yet true Vaisnavas. The true holy name of Lord does not
appear on the mouths of such worshippers of the Deity. The name
that appears on their mouths is only the shadow of Lord Krsna's
holy name (chaya-namabhasa). Lord Caitanya Mahaprabhu ordered the
intermediate (madhyama) householder devotees to serve all three
classes of devotees, the three classes being: 1. a person on whose
mouth the holy name of Lord is heard even only once, 2.a person on
whose mouth the holy name of Lord Krsna is heard always, and 3. a
person the sight of whom inspires one to chant the holy name of
Lord Krsna. One should serve a Vaisnava who chants only a shadow
of Lord Krsna's holy name. One should serve only a Vaisnava who
takes shelter of the pure holy name of Lord Krsna. As there are
different kinds of Vaisnava, so there are different kinds of
service to Vaisnavas. The "making friendship" includes associating
with Vaisnavas, conversing with them, and serving them. The moment
one sees a pure Vaisnava one should greet him, honour him, and
offered both a sitting place and conversation. One must serve him
in all these ways. One should never hate, envy, or insult him.
One should not disrespect him if his body is ugly or if he suffers
from some disease.
"The third of these qualities is that one is merciful to the
innocent people in general. The phrase "innocent people in
general" means "they who do not understand the spiritual truth",
"they who are bewildered", and they who are foolish". Persons who
are not educated, have not entered into the theories of the
mayavadis and other offenders, have not learned how to hate the
devotees and devotional service, but, being overcome by powerful
false-ego and false-possessiveness, do not yet have faith in the
Supreme Personality of Godhead are called "the innocent people in
general". Even if one is a great scholar, if he does not have
faith in the Supreme Personality of Godhead, he is counted among
the "innocent people in general". Even though he has approached
the entrance to the house of devotional service, a materialistic
neophyte devotee may also be counted among the "innocent people in
general", for such a devotee has not yet attained pure devotional
service and does not yet clearly understand his relationship with
the Supreme Personality of Godhead. When such a devotee
understands his relationship with the Supreme Personality of
Godhead, associates with pure devotees, and chants the holy name
with purity, then his status as one of the "innocent people in
general" is thrown far away and he attains the status of an
intermediate (madhyama) Vaisnava. For an intermediate it is
absolutely essential that he be merciful to the innocent people in
general. As far as possible he should invite them to his home.
Even that is not enough. He should show mercy to such persons by
helping them to attain faith in pure devotional service and
attraction for the pure holy name of the Lord. Because they are
not learned in the scriptures, the innocent people in general may
easily fall down because of association with wicked persons.
Therefore the intermediate devotee should mercifully give his
association to the innocent people and gradually allow them to hear
the glories of the holy names and the various teachings of the
scriptures. A diseased person cannot cure himself. He must be
cured by a physician. If the patient sometimes speaks angrily or
commits other like offenses, he is to be forgiven. In the same way
if an innocent person sometimes act improperly, he is to be
forgiven. This is called mercy. An innocent person may have many
misconceptions. He may have faith in the karma-kanda portion of
the Vedas, faith in various non-devotional philosophies, an
inclination to worship the Deity of the Lord in order to attain
various material desires, faith in yoga and other like paths,
disinterest in associating with pure Vaisnavas, or attachment to
varnasrama and other like things. In this way he may have many
different kinds of misconceptions. When by good association, mercy
and spiritual instruction he gradually gives up these
misconceptions, the neophyte devotee quickly becomes an
intermediate devotee. Then he is a pure devotee. His worship of
the Deity form of Lord Hari was thus the foundation upon which he
built the house of all spiritual auspiciousness. Of this there is
no doubt. He does not make the mistake of trying to follow one of
the myriad of competing philosophies. Because he does not make
this mistake, he as a scent of true faith. When he worships the
Deity of Lord Hari, a follower of the mayavadi philosophy or other
like philosophies does not have even the slightest true faith in
the Deity. Such a person is an offender. It is for this reason
that Srimad Bhagavatam (ii.2.47) describes him with the phrase
(sraddhayehate" (He worships with faith). In their hearts the
followers of the mayavadi philosophy and other like philosophies
think, "The supreme spirit has no form. The Deity form that we
worship is merely the product of our imagination." How can such
persons have faith in the Deity form of the Lord? In this way the
mayavadi's worship of the Deity and the most neophyte Vaisnava's
worship of the Deity are very different. It is for this reason,
that, even though he does not have the various virtues of a
Vaisnava, at least he is not a mayavadi, that the neophyte is
called a "materialistic Vaisnava". In this way he is considered a
Vaisnava. By the mercy of saintly devotees, such a neophyte
gradually becomes elevated. This is inevitable. Second class pure
Vaisnavas are inevitably merciful to them. Then the neophyte
devotee's worship of the Deity and chanting of Lord Hari's holy
name do no remain shadows of the real thing. Quickly they manifest
their true spiritual nature.
"The fourth of these qualities is that one neglects hateful
persons. One should understand the different kinds of hateful
persons. Envy is a synonym of hatred. Hatred is the opposite of
love. The Supreme Personality of Godhead is the only true object
of love. The opposite of love for Him is hatred of Him. This
hatred is manifested in five ways:
1. to not believe in the existence of the Supreme Personality
of Godhead.
2. to believe that the living entity himself has created God
3. to not believe that God has a form
4. to not believe that the individual souls are eternally
subordinate to God
5. to be merciless
"Persons contaminated by hatred do not have pure devotion.
Neither do they have the materialistic devotion manifested by
neophytes who worship the Deity. These five kinds of hatred brings
with them, as a by product, attachment to material sense-
gratification. It is sometimes seen that the third and fourth of
these kinds of hatred may bring one to austerities so severe that
one kills himself in the process. This is seen in the lives of the
mayavadi sannyasis. How should a pure devotee relate to all these
hateful persons? A pure devotee should avoid them.
"Avoiding them does not mean that one should renounce all
ordinary dealings one human being naturally has with another. It
does not mean that if a hateful person falls into danger or want
one should not try to help him. A householder devotee has many
relationships with others. By marriage he has many relatives. By
buying and selling various goods he has many relationships. By
owning property and protecting animals he has many relationships.
By acting to treat diseases and relieve other's sufferings he has
many relationships. The king and his subjects have many kinds of
relationships. Avoiding hateful person does not mean suddenly
renouncing all these different kinds of relationships. In ordinary
material dealings one may have relationships with such persons, but
in spiritual activities such persons should be shunned. As the
result of past karma a family member may be such a hateful person.
Should such a person be cast out of the family? No. Without
becoming attached, behave with that person as is expected in
ordinary dealings, but do not share that person's ideas of
spiritual life. In this way one should avoid that person. Meeting
for spiritual activities, conversing about spiritual activities,
and helping and serving one another in spiritual life are the
different kinds of spiritual association. To avoid such
association is called "neglect of hateful persons". If he hears
the praises the pure devotional service or teachings about pure
devotional service, a person who accepts the philosophy of hateful
persons will only argue needlessly. In this way neither he nor you
will be benefited. Avoiding such barren debates, associate with
him only in ordinary material things. If you say that you will
consider such a hateful person among the innocent people in general
and you will be merciful to him and thus benefit him, then I say
you may very well harm him and yourself. If you must try to do
good to him, then do it very carefully.
"An intermediate (madhyama) pure devotee should act in these
four ways. If such an intermediate devotee is reluctant to act in
these ways then he commits the fault of acting improperly, in a way
he is not qualified to act. Thus he avoids acting properly, in the
ways he is qualified. This is a great fault, as the scriptures
explain:
"One who accepts the duties for which he is qualified is
praiseworthy, and who does not is subject to blame. That is the
right conclusion."
"Thus an intermediate (madhyama) devotee should perform the
activities of pure devotional service, follow the scriptures, love
the Supreme Personality of Godhead, make friendship with pure
devotees, be merciful to the innocent people in general, and
neglect persons who hate the Supreme Personality of Godhead.
Different degrees of advancement in devotional service on the part
of one's devotee friends may elicit different degrees of
friendship. Different degrees of sincerity on the part of innocent
persons may elicit different degrees of mercy. Different degrees
of hatred on the part of hateful persons may elicit different
degrees of avoidance. Considering these differences, an
intermediate devotee should behave, in his spiritual activities,
differently with different persons. Material activities should be
performed honestly and they should be secondary to spiritual
activities."
Then Nityananda dasa from Baragachi asked, "What are the
material activities of these devotees you have described?" Hari
dasa Babaji replied, "Son, if you ask this question of me, then I
cannot give a good explanation. I am an old man, my memory is
short, my mind is not powerful, I easily forget."
Hari dasa was a very strict babaji. No fault could ever be
seen in him. Still, when this inappropriate question was asked, he
gave this reply. When they heard his words, everyone was stunned.
After again bowing down before the banyan tree of Lord
Nityananda, Hari dasa said, "When his love and devotion becomes
intensified, then an intermediate (madhyama) devotee becomes an
advanced (uttama) devotee. The qualities of an advanced devotee
are written in these words of Srimad Bhagavatam (11.2.45):
"A person advanced in devotional service sees within
everything the soul of all souls, the Supreme Personality of
Godhead, Sri Krsna. Consequently he always sees the form of the
Supreme Personality of Godhead as the cause of all causes and
understands that all things are situated in Him."*
An advanced (uttama) Vaisnava sees that the Supreme
Personality of Godhead loves all souls and all souls love the
Supreme Personality of Godhead. For an advanced devotee there is
no other love. Whatever other kind of love he may manifest in
different situations is all but a transformation of that spiritual
love. Look. Srila Sukadeva Gosvami is an advanced devotee.
Still, he insulted Kamsa by calling him "the vicious sinner of the
Bhoja dynasty". However, that insult was really manifested from
love. It was based on spiritual love and there was not any malice
in it. When pure love becomes his entire life, then a person is
called "the best of devotees". In this state the differing degrees
of love, friendship, mercy, and neglect described before are no
longer manifested. Now everything is spiritual love. For such a
person there is no difference between neophyte, intermediate, and
advanced devotees. Indeed, for him there is no difference between
devotees and non devotees. Such a state is very rarely attained.
A neophyte devotee does not serve Vaisnavas and an advanced
devotees does not think that some persons are Vaisnavas and others
are not. Therefore it is only the intermediate devotees who honour
and serve Vaisnavas. An intermediate devotee must serve the three
kinds of Vaisnavas: 1. he who once chants the holy name of Lord
Krsna, 2. he who always chants the holy name of Lord Krsna, and 3.
he who, simply by being seen, makes others chant the holy name of
Lord Krsna. Thus Vaisnavas should be served according to the
degree of their advancement, whether they are a good Vaisnava, a
better Vaisnava, or the best Vaisnava. No one can judge who is a
good Vaisnava and who is an intermediate Vaisnava. Only an advance
Vaisnava can understand that. If an intermediate (madhyama)
Vaisnava tries to say this, he will commit an offense. Lord
Caitanya Mahaprabhu hinted this in His instructions to the
residents of Kulina-grama. All intermediate devotees should honour
that teaching more than even the Vedas. Someone may ask: What are
the Vedas, or Sruti? The answer is given: The Vedas are the orders
of the Supreme Personality of Godhead." After speaking these
words, Hari dasa was silent for a moment. Then the visitor from
Baragachi said, "May I ask a question?" Hari dasa Babaji replied,
"As you like".
Young Nityananda dasa asked, "Saintly babaji, what kind of
Vaisnava am I? Am I a neophyte Vaisnava or an intermediate
Vaisnava? An advanced Vaisnava I certainly am not."
Saintly Hari dasa Babaji smiled and said, "Can a person who
accepts the name Nityananda dasa not be an advanced Vaisnava? Our
Nityananda is very merciful. Even when He is beaten, He gives love
in return. How can words properly glorify a person who chants Lord
Nityananda's name and becomes His servant.
Nityananda dasa: I would like to know truthfully what my
position is.
Hari dasa: Son, tell me all about yourself. If Lord
Nityananda gives me the power to say, I will tell you.
Nityananda dasa: I was born in a lowly family in a village on
the bank of the Padmavati. I was married at a young age. I did
not learn how to be wicked. When my wife died, thoughts of
renunciation came to my mind. In Baragachi I saw many Vaisnavas
who had renounced family life. Everyone was respectful to them.
Desiring to be honoured like that, and inspired by the temporary
feeling of renunciation my wife's death brought, I accepted the
garments of a Vaisnava renunciant. After some days wickedness came
into my mind. My Vaisnava friend was a very good person. Now he
stays in Vraja. He gave me good advice, protected me with his good
association, and kept my mind pure. Now my mind no longer wants to
leave the right path. It likes to chant a hundred thousand holy
names every day. I understand that the Supreme Personality of
Godhead and His holy name are not different. Both are perfectly
spiritual. I observe ekadasi according to the scriptures and I
water tulasi. When the Vaisnavas sing the holy names together, I
join in the singing. I drink the nectar water that has washed the
Vaisnava's feet. I read Sri Caitanya-mangala. I do not desire
opulent food and clothing. I do not like to hear gossip. When I
see how the Vaisnavas are filled with ecstatic love, I also become
ecstatic and I roll in the dust that has touched their feet. In
spite of all this, to a certain extent I still desire fame. Now
please tell me: To what class of Vaisnava do I belong? How should
I behave?
Showing a little smile, Hari dasa Babaji said to Vaisnava
dasa, "You say. To what class of Vaisnava does Nityananda dasa
belong?"
Vaisnava dasa: From what I have heard he has left the neophyte
stage and become an intermediate devotee.
Hari dasa: I also think that.
Nityananda dasa: Good. From the mouth of a great soul I now
know my true position. Please give your mercy to me so I may
gradually become an advanced devotee.
Hari dasa: When you first accepted the garments of a sannyasi,
you desired material fame. That inappropriate desire meant that
you were still fallen. In spite of that, the mercy of the
Vaisnavas brought auspiciousness to you.
Nityananda dasa: I still have a slight desire for fame. In my
mind I think, "Bewildered by the tears in my eyes and many other
symptoms of ecstatic love, the people will worship me."
Hari dasa: You should struggle to renounce those thoughts.
Don't keep thoughts like those. There is the danger they will
diminish your devotional service. If you allow them to diminish
your devotion, you will again become a neophyte devotee. Even
after lust, anger, and other vices have left, the desire for fame
may stubbornly stay with a Vaisnava. It does not go away very
easily. A single drop of sincere love for the Lord is better than
an elaborate pretence of that love.
Touching the dust of Hari dasa Babaji's feet, Nityananda dasa
Babaji said, "Please have mercy on me." Hari dasa at once embraced
him and made him sit down. How wonderful is the result attained by
a Vaisnava's touch! Tears streamed from Nityananda's dasa's eyes.
Taking a blade of grass between his teeth, he said, "I am very
fallen and lowly. I am very fallen." Hari dasa Babaji embraced
him and wept. How wonderful it all was! Nityananda dasa had
attained the true goal of life. After a short time, when all the
symptoms of ecstatic love had subsided, in his heart Nityananda
dasa accepted Sri Hari dasa as his spiritual master. Then
Nityananda dasa asked a question.
Nityananda dasa: What are the primary and secondary features
of a neophyte devotee's devotional service?
Hari dasa: The two primary features of a neophyte devotee's
devotional service are: 1. faith that the Supreme Personality of
Godhead's form is eternal, and 2. worship of the Lord's Deity form.
The secondary features of a neophyte devotee's devotional service
are: 1. hearing about the Lord, 2. chanting the Lord's glories, 3.
remembering the Lord and 4. a host of other activities, beginning
with offering obeisances to the Lord.
Nityananda dasa: Without having faith that the Lord's form is
eternal, no one can be a Vaisnava. Also, without worshipping the
Deity form of the Lord according to the rules of worship, no one
can be a Vaisnava. I can understand why these two are the primary
features. However, I do not understand why the other features are
secondary.
Hari dasa: A neophyte devotee does not understand the true
nature of pure devotional service. Hearing and chanting the Lord's
glories, as well as other like devotional activities are all part
and parcel of pure devotional service. However, a person who does
not understand the true nature of devotional service, does not
think these are the primary activities of devotional service. Such
a person considers these activities secondary. The three modes of
material nature are: 1. goodness, 2. passion and 3. ignorance. When
the performer takes shelter of these material modes, he considers
these devotional activities to be secondary. When the performer is
free from the influence of the material modes, he considers these
activities, which begin with hearing and chanting the Lord's
glories, to be the primary features of devotional service. When a
person is thus free of the material modes, he is an intermediate
(madhyama) devotee.
Nityananda dasa: A neophyte devotee is still contaminated by
mental speculation, fruitive work, and non-devotional desires. Why
is he still considered a devotee?
Hari dasa: Faith is the root of devotional service. Anyone
who has faith is qualified to engage in devotional service. A
neophyte devotee stands at the entrance to the house of devotional
service. Of that there is no doubt. The word "faith" means
"trust". because he trusts that the form of the Lord is a reality,
the neophyte devotee is qualified to engage in devotional service.
Nityananda dasa: When will such a person attain true devotion
to the Lord?
Hari dasa: When he becomes free from mental speculation and
fruitive work, when he desires only to engage in unalloyed
devotional service, when he understands that honouring a guest is
different from honouring a devote, and when he desires to serve the
devotees, that service being very conducive to the attainment of
true devotion, then he becomes an intermediate (madhyama) devotee,
a pure devotee.
Nityananda dasa: Pure devotional service is manifested at the
same time one attains knowledge of his relationship with the Lord.
When does he attain knowledge of that relationship, knowledge that
makes him eligible to engage in pure devotional service?
Hari dasa: When he is no longer contaminated by mayavada
philosophy, then his awareness of his true relationship with the
Lord and his engagement in pure devotional service are manifested
simultaneously.
Nityananda dasa: How many days does that take?
Hari dasa: A person who in the past performed many pious deeds
will attain it quickly.
Nityananda dasa: What is the first result these past pious
deeds bring?
Hari dasa: Association with devotees.
Nityananda dasa: What result is gradually attained by
associating with devotees?
Hari dasa: Srimad Bhagavatam (3.25.25):
"In the association of pure devotees, discussion of the
pastimes and activities of the Supreme Personality of Godhead is
very pleasing and satisfying to the ear and the heart. By
cultivating such knowledge one gradually becomes advanced on the
path of liberation, and thereafter he is free, and his attraction
becomes fixed. Then real devotion and devotional service begin."*
Thus, a person who, in the association of devotees, hears
about Lord Hari, gradually attains faith and other virtues.
Nityananda dasa: How does one attain association with
devotees?
Hari dasa: I have already explained that. It is by past pious
deeds. It is said (Srimad Bhagavatam 10.51.53):
"O my Lord! O infallible Supreme Person! When a person
wandering throughout the universe 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."*
Nityananda dasa: If, in the association of devotes, a neophyte
devotee worships the Deity of the Lord, can it be said that the
neophyte devotee does not by that action also serve the devotees
there?
Hari dasa: By associating with devotees one gradually attains
faith in the Deity form of the Lord. However, one must worship the
Supreme Personality of Godhead and also serve His devotees. As
long as one does not have faith in both the Lord and His devotees,
one will not attain true faith and one will not be qualified to
engage in pure devotional service.
Nityananda dasa: Through what stages does a neophyte devotee
pass as he makes spiritual advancement?
Hari dasa: First he has faith in the Deity, but he has not yet
lost the desire for material things and non-devotional talk. Every
day he worships the Deity. Devotees come to visit the temple where
he worships the Deity. He honours the devotees as he would any
visitors. The neophyte devotee sees the activities of these more
advanced devotees. He hears them discussing the scriptures and the
Vaisnava philosophy. Thus hearing and hearing and seeing and
seeing, he develops respect for the good character of the more
advanced devotees. Then he himself gradually becomes purified.
Gradually his interest in mental speculation and fruitive
activities becomes less and less. Then his heart becomes purified
and the material desires in it are thrown far away. Hearing and
hearing about Lord Hari's nature and activities, he becomes learned
in the scriptures. Studying again and again the truths that Lord
Hari is beyond the touch of the material modes of nature, Lord
Hari's holy name is beyond the touch of the material modes of
nature, and the devotional activities that begin with hearing and
chanting the glories of Lord Hari are also beyond the touch of the
material modes of nature, he gradually comes to understand the
truth of his relationship with Lord Hari. When that understanding
becomes perfect, he becomes an intermediate (madhyama) devotee of
the Lord. Then he spontaneously associates with and serves the
devotees. Then he can understand that the devotees who have
accepted a spiritual master are different from ordinary guests.
Nityananda dasa: Many neophyte devotees do not become advanced
in this way. Why is that?
Hari dasa: When his association with persons who hate
devotional service is strong, he quickly loses the right to be a
neophyte devotee. Then his interest in mental speculation and
fruitive actions becomes strong. Sometimes the neophyte devotee
neither makes advancement nor falls away.
Nityananda dasa: When does that happen?
Hari dasa: When the neophytes association with devotees and
persons who hate devotional service is of equal strength. Then it
is seen that he neither advances, nor does he fall away.
Nityananda dasa: When does he definitely make advancement?
Hari dasa: When his association with devotees is great and his
association with persons who hate devotional service is small.
Then he makes swift advancement.
Nityananda dasa: What are the sins and virtues of the neophyte
devotee?
Hari dasa: In the beginning a neophyte devotee may be much
like the mental speculators (jnanis) ad fruitive workers (karmis).
However, as he makes advancement in devotional service, his sins
and defects are thrown far away. Then his desire to please the
Supreme Personality of Godhead becomes strong.
Nityananda dasa: O master, I have understood the description
of the neophyte devotees. Now please describe to me the primary
qualities of the intermediate (madhyama) devotees.
Hari dasa: The primary qualities of the intermediate
(madhyama) devotees are: 1. Unalloyed devotion to Lord Krsna, 2.
friendship with persons who identify themselves as devotees, think
"Krsna is my Lord", and visit holy places, and 3. mercy to the
innocent persons who do not understand the truth and 4. neglect of
persons who hate devotees. The primary activities of the
intermediate devotees are these: 1. Lord Krsna and 2. by engaging
in devotional service (abhidheya) to Lord Krsna, the intermediate
devotee, 3. attains the highest goal (prayojana), which is the
perfection of love for Lord Krsna. Without committing offenses,
the intermediate devotee performs various kinds of devotional
services in the association of other devotees, services that begin
with the chanting of Lord Hari's holy name.
Nityananda dasa: What are the secondary qualities of an
intermediate devotee?
Hari dasa: The way an intermediate devotee lives his life is
his secondary quality. He lives in such a way that he obeys Krsna's
will and he serves Krsna favourably.
Nityananda dasa: Is he not able to sin or commit offenses?
Hari dasa: In the beginning he may be a little prone to sin or
offend, but gradually he throws these things far away. In the
beginning these faults may be present, but in time they become
completely destroyed. They become like chick-peas crushed into
powder. Thus an intermediate devotee's life is characterised by
appropriate renunciation (yukta-vairagya).
Nityananda dasa: Are philosophical speculation (jnana),
fruitive action (karma), and the desire for things outside the
realm of devotional service not present even slightly in his life?
Hari dasa: In the beginning there may be the dim reflection of
these things, but at the end they are torn up by their roots. In
the beginning they may sometimes be visible, but in the course of
time they are never seen again.
Nityananda dasa: Do the intermediate devotees wish to continue
living in the material world? If so, why?
Hari dasa: They wish to continue living in the material world
only so they may attain the perfect stage of pure devotional
service. They do not wish to live in the material world for its
own sake, nor do they not wish to attain liberation for its own
sake.
Nityananda dasa: Why do they not wish for death? What
happiness can they find in this dull and inert material body? By
Lord Krsna's mercy will they not at once attain their original
spiritual forms when they die?
Hari dasa: They want whatever Krsna wants. If Krsna wishes
that something happen, it will happen. They do not need to wish
for anything independently.
Nityananda dasa: Now I understand the qualities of an
intermediate (madhyama) devotee. What are the secondary qualities
of an advanced (uttama) devotee?
Hari dasa: His only secondary qualities are the actions he
performs with his body, actions impelled by pure spiritual love
(prema) free from the material modes (nirguna). Therefore these
actions cannot be seen as true secondary qualities.
Nityananda dasa: O master, a neophyte (kanistha) devotee does
not renounce householder life, and an intermediate (madhyama)
devotee may live either as a householder or a sannyasi. Is it
possible for an advanced (uttama) devotee to remain as a
householder?
Hari dasa: These conditions are present in all the stages of
devotional service. It is not that simply by remaining as a
householder or by accepting sannyasa one becomes situated in a
particular stage of advancement in devotional service. An advanced
devotee may remain in householder life. The residents of Vrajapura
were all householders. Yet they were all certainly advanced
devotees. Many of Lord Mahaprabhu's personal associates were
householders. They were also certainly advanced devotees.
Ramananda Raya is the first proof of that.
Nityananda dasa: O master, if an advanced devotee is a
householder and an intermediate devotee is a sannyasi, how should
they act in regard to each other?
Hari dasa: The less-advanced devotee should offer dandavat
obeisances to the more advanced devotee. This rule applies only to
intermediate devotees. An advanced devotee is not very interested
in things like offering obeisances. He sees the Supreme Lord
present in the hearts of all living beings.
Nityananda dasa: Should many Vaisnavas gather together to hold
festivals and honour the Lord's prasadam?
Hari dasa: Devotees often gather together. At these times
householders who are intermediate devotees like to offer prasadam
to the other devotees. From the spiritual point of view no one
should object to this. However, it is not good to make a great
pompous display of serving the Vaisnavas. That is in the mode of
passion. Otherwise one should certainly offer prasadam to saintly
Vaisnavas. In that way one honours the Vaisnavas. If one wishes
to serve the Vaisnavas in this way, one should invite only pure
Vaisnavas.
Nityananda dasa: In my home place of Baragachi it is customary
to honour the descendants of great Vaisnavas. Householders who are
neophyte devotees invite them to honour prasadam. Is this proper?
Hari dasa: Are these descendants of great Vaisnavas pure
devotees?
Nityananda dasa: I don't see pure devotion in all of them.
They say they are Vaisnavas. Some wear the kaupina of a sannyasi.
Hari dasa: How this custom started I cannot say. It is not
right. This happens because a neophyte devotee does not have the
power to understand who is truly an advanced Vaisnava.
Nityananda dasa: Is it right to give special honour to the
descendant of a great Vaisnava?
Hari dasa: A Vaisnava should be honoured. If the descendant
of a great Vaisnava is himself a pure Vaisnava then certainly he
should be honoured according to the level of his own advancement in
devotional service.
Nityananda dasa: And if the descendant of a great Vaisnava is
himself only an ordinary man?
Hari dasa: Then he should be counted among the ordinary men.
He should not be honoured or counted among the Vaisnavas. Still,
one should always remember Sri Mahaprabhu's teaching (Siksastaka
3):
"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."*
This means that one should be humble and give appropriate
honour to all other people. To a Vaisnava one should give the
honour proper for a Vaisnava. To one who is not a Vaisnava one
should give the honour that one should give to every human being.
A person who does not honour others is not qualified to chant the
holy names of Lord Hari.
Nityananda dasa: What kind of humility is appropriate?
Hari dasa: One should not proudly think, "I am a great
brahmana", "I am wealthy", "I am a great scholar", "I am a great
Vaisnava", "I am a great sannyasi". One should not aspire to be
honoured by others. One should not think, "I should be honoured,
for I am exalted in many ways". Instead, one should think, "I am
very poor and fallen. I am lower than a blade of grass."
Nityananda dasa: From this I can understand that without being
humble and merciful one cannot be a Vaisnava.
Hari dasa: That is true.
Nityananda dasa: Does the goddess of devotion (Bhakti-devi)
require humbleness and mercy from the devotees?
Hari dasa: Devotional service is independent. Devotional
service is beautiful by itself. It does not need to be decorated
by good qualities. Those two virtues: humility and mercy, are not
separate from devotional service. They are spontaneously included
with devotional service. A person who has devotion to the Lord is
naturally humble. He naturally thinks, "I am a servant of Lord
Krsna. I am poverty stricken. I do not have anything. Krsna is
my only treasure, my everything, the be-all-and-end-all of my
life." When a person is situated in devotional service, his heart
melts with love for Krsna. Because such a person sees all other
living beings as servants of Krsna, his heart also melts with love
for them. Thus he has mercy on them. In this way mercy is
naturally included within devotional service. Forgiveness is
situated between mercy and humility. In this way one thinks, "I am
poor and fallen, how can I be qualified to punish others?" When
this thought joins with mercy, forgiveness is born. In this way
forgiveness is also naturally included within devotional service.
Krsna is eternal and real (satya), the individual spirit soul is
eternal and real, the individual spirit soul's service to Lord
Krsna is also eternal and real, and the individual soul's temporary
sojourn in the material world is also real. In this way the
relationship between the individual soul and Krsna, a relationship
that is manifested as devotional service, is eternal and real.
Therefore eternal spiritual reality, humility, mercy and
forgiveness are four things naturally included in devotional
service.
Nityananda dasa: How should a Vaisnava relate to persons of
other religions?
Hari dasa: Srimad Bhagavatam (1.2.26) gives this explanation:
"Those who are serious about liberation are certainly non-
envious and they respect all. Yet they reject the horrible and
ghastly forms of the demigods and worship only the all-blissful
forms of Lord Visnu and His plenary portions."*
The Vaisnava religion is the only religion. There is no other
religion but that. The other religions that are present in this
world are either steps in the staircase leading to the Vaisnava
religion, or else perverted reflections of the Vaisnava religion.
When other religions are steps leading to the Vaisnava religion,
these religions should be appropriately honoured. When their
religions are perverted reflections of the Vaisnava religion, one
should ignore them, and without malice or envy, place his thoughts
on the truths of devotional service. In this way one should avoid
attacking other spiritual paths. When his auspicious day comes,
the follower of another religion will naturally become a Vaisnava.
Of this there is no doubt.
Nityananda dasa: Then one should not preach the Vaisnava
religion?
Hari dasa: One should preach in every way possible. Our Lord
Mahaprabhu has given us all the duty to preach the Vaisnava
religion. He said (Sri Caitanya-caritamrta, Adi-lila 7.92 and
9.36):
"My dear child, continue dancing, chanting and performing
sankirtana in association with devotees. Furthermore, go out and
preach the value of chanting Krsna-nama, for by this process You
will be able to deliver all fallen souls."*
"Therefore I order every man within this universe to accept
this Krsna consciousness movement and distribute it everywhere."*
However, keep this in mind: Unworthy persons must first be
made worthy before you give them many instructions about the holy
name. In certain situations one should remain silent. Do not give
elaborate explanations in situations where your words become an
obstacle to preaching.
Overwhelmed with love by hearing saintly Haridasa Babaji's
sweet words, Nityananda dasa began to roll about on the ground in
ecstasy. Then all the assembled Vaisnavas chanted the holy names
of Lord Hari. They all offered dandavat obeisances to the saintly
babaji. Then that day's meeting in the secluded grove came to an
end, and everyone returned to his own place.
Chapter Nine
Nitya-dharma O Prakrta-vijnan Evam Sabhyata
Eternal Religion and Modern Science-Civilisation
Living among the Vaisnavas in Godruma for three or four years,
Lahiri Mahasaya became pure in heart. He always chanted the holy
names of Lord Hari. He wore simple clothing. He had neither
sandals nor wooden slippers. His pride of caste was now thrown far
away. Whenever he saw a Vaisnava, he would at once offer dandavat
obeisances and insist on taking the dust of that Vaisnava's feet.
He would search for pure Vaisnavas and accept the remnants of their
meals. Sometimes his sons would visit. Understanding his
situation, they would not propose that he return home. Everyone
could see that Lahiri Mahasaya was a Vaisnava babaji. Following
the conclusion accepted by the Vaisnavas of Sri Godruma, he
understood that renunciation was needed within the heart, and the
external trappings of renunciation were not important. Following
the example of Srila Sanatana Gosvami, he would take one piece of
cloth and divide it into four. Those would be his garments. He
still wore a sacred thread around his neck. Sometimes his sons
would try to give him money. Saying, "I do not accept money from
materialists", he would not take it. Once Candrasekhara tried to
give him a hundred coins to have a great festival for the
Vaisnavas. Remembering the example of Raghunatha dasa Gosvami,
Lahiri Mahasaya refused the money.
One day the paramahamsa babaji said, "O Lahiri Mahasaya, you
never act in any way improper for a Vaisnava. Though I am the
sannyasi, you teach me what true renunciation is. If you accept a
Vaisnava name from me, then everything will be complete."
Lahiri Mahasaya replied, "You are my parama-guru. Whatever
you wish, that will be done."
The saintly babaji said, "You come from Santipura, therefore I
will call you Advaita dasa."
Offering dandavat obeisances, Lahiri Mahasaya accepted the
merciful gift of his new name. From that day forward, everyone
called him Advaita dasa, and the cottage where he performed
devotional service they called Advaita-kutira.
Advaita dasa had a childhood friend named Digambara
Cattopadhyaya. Holding various high posts in the Mohammedan
government, he had become wealthy. Attaining old age, he retired
from his government post, returned to his home town of Kalna, and
tried to find Kalidasa Lahiri. He heard that Kalidasa Lahiri had
gone to Sri Godruma, accepted the name Advaita dasa, and was always
chanting the holy names of Lord Hari.
Digambara Cattopadhyaya was a fanatical devotee of Goddess
Durga. His response to hearing a Vaisnava's name was to cover his
ears with his hands. Hearing that his old friend had become fallen
in that way, he declared, "O Vamana dasa, arrange for a boat. I
will go to Navadvipa and rescue my unfortunate old friend,
Kalidasa. Quickly arranging for the boat, Vamana dasa returned and
informed his master. Digambara Cattopadhyaya was very intelligent.
He was learned in the Tantras, and he was also learned in the ways
of the Mohammedans. Arguing in Persian and Arabic, he could even
defeat the best Mohammedan scholars. Arguing about the Tantras, he
made the best brahmana scholars speechless. His name was well
known in Delhi, Lucknow and other places. In his leisure time he
had written a book titled Tantra-sangraha (An anthology from the
Tantras). He was learned in many subjects and could discourse on
many scripture passages.
Proudly grasping his Tantra-sangraha, Digambara stepped into
the boat. After a six hour journey the boat landed at Sri Godruma.
Staying in the boat, he send an intelligent messenger to Sri
Advaita dasa.
Sri Advaita dasa was sitting in his cottage and chanting the
holy names of Lord Hari. Digambara Cattopadhyaya's messenger
approached and bowed down. Advaita dasa asked him, "Who are you
and why have you come?" The messenger replied, "I am sent by Sri
Digambara Cattopadhyaya. He asks this question: 'O Kalidasa, do
you remember me, or have you forgotten?'
Sri Advaita dasa replied, "Digambara? Where? My childhood
friend! Do I have to power to forget him? Has he taken shelter of
the Vaisnava religion?" The messenger said, "He is sitting in a
boat by the landing place. I cannot say whether he has become a
Vaisnava." Advaita dasa said, "Why does he stay at the landing
place? Why does he not come to my cottage?" Hearing this, the
messenger left.
After an hour, Digambara Cattopadhyaya appeared at Advaita-
kutira with three or four gentlemen. Digambara always was generous
at heart. When he saw his old friend, his heart became filled with
joy. Singing some verses he himself had written, he embraced
Advaita dasa. He sang:
"O Mother Kali, who in the three worlds knows all about Your
transcendental pastimes? Sometimes You are a man, sometimes a
woman, and sometimes a ferocious warrior. You become Brahma and
create the world. You become Siva and destroy it. You become all-
pervading Visnu and protect everyone. You become Krsna and play
the flute in Vrndavana forest. You become Gaura and make all of
Navadvipa wild with the chanting of the holy names."
Advaita dasa said, "My brother, come in. Come in." Digambara
sat on a leaf-seat. Tears of love glistened in his eyes. He said,
"Dear brother Kalidasa, where shall I go? Now you are sannyasi and
you have given up duties and demigods. How hopeful I was when I
first came from Punjab. Our boyhood friends: Pesa, Pagla, Khenda,
Girisa, Ise Pagla, Dhana Mayara, Kele Chutor, Kanti Bhattacarji,
all have died. Only you and I remain. I thought some days I would
cross the Ganges and visit you at Santipura and other days you
would cross the Ganges and visit me at Ambika. In the few days
that remain for us, we would sing together and study the Tantras
together. Alas, bad luck has struck my head. You have become a
bullheaded fool, useless in this world and the next. Look at
yourself. Tell me: How has this happened to You?"
Advaita dasa could see that this person was very bad company.
He began to think how he could escape the hands of his childhood
friend. He said, "Brother Digambara, do you remember how one day
when we were playing dandaguli we gradually came to that old
tamarind tree?
Digambara: Yes, yes. I remember. That was near Gauridasa
Pandita's house. The tamarind tree where Gaura-Nitai used to sit.
Advaita: As we were playing you said, "Don't touch that
tamarind tree! Aunt Saci's son used to sit here. If we touch this
tree we will become sannyasis."
Digambara: I remember. I could see that you liked the
Vaisnavas. I said, "You will fall into Gauranga's trap."
Advaita: Brother, for a long time I was like that. I was
always just about to fall into that trap. Now I have fallen in.
Digambara: Catch hold of my hand and come out. It is not good
to stay in a trap.
Advaita: Brother, I am very happy in this trap. I pray that I
shall stay here forever. Just once you should touch this trap and
see what it is like.
Digambara: I have seen. In the beginning it is happiness.
But in the end it is a hoax.
Advaita: Do you think the trap where you live will bring you
happiness at the end? My mind says it will not.
Digambara: Let us see. We are servants of Goddess Mahavidya.
In this life we have happiness, and in the next life we also have
happiness. You think that you are happy, but I don't see that you
are happy. In the end there will be no end to your sufferings.
Why does someone become a Vaisnava? I cannot say. Look, we enjoy
eating fish and meat and other things. We are happy. We are more
civilised than you. We enjoy all the good things modern science
provides. You have renounced all these good things. And in the
end for you there will be no escape.
Advaita: Why, brother, will there be no escape for me?
Digambara: If Mother Nistarini becomes averse, then even
Brahma, Visnu and Siva cannot escape. Mother Nistarini is the
primordial power. She gives birth to Brahma, Visnu and Siva. By
her power she protects them. When the great mother wills, the
great pot of the material universe will again enter her womb. Have
you worshipped the mother, so she will have mercy on you?
Advaita: Is Mother Nistarini conscious, or is she unconscious
matter?
Digambara: She is consciousness personified. All her desires
are at once fulfilled. It is by her wish that spirit was created.
Advaita: What is spirit, and what is matter.
Digambara: Vaisnavas only worship. They know nothing of
philosophy. Spirit and matter are like the two halves of a chick-
pea. Unhusk it, and there are two halves. Leave the husk
untouched, and there is one chick-pea. When consciousness and
unconsciousness join and become one, that is called Brahman.
Advaita: Is your mother female or male?
Digambara: Sometimes she is male and sometimes female.
Advaita: Spirit and matter are like the two halves of a chick-
pea. Which is the mother and which is the father?
Digambara: You are eager to know the truth? We know the truth
very well. The truth is that matter is mother and spirit is
father.
Advaita: Who are you?
Digambara: When I am bound by ropes of illusion I am an
individual soul. When those ropes are untied, I am Lord Sadasiva.
Advaita: You are spirit? You are not matter"
Digambara: I am spirit. Mother is matter. When I am bound by
illusion she is my mother. When I am free of illusion she is my
wife.
Advaita: Now the truth is out! Now doubt is gone. Where did
you get these truths?
Digambara: Brother, you are always saying, "Vaisnava!
Vaisnava!" I am not like that. I have associated with many
sannyasis, brahmacaris, and tantrik saints. I have studied the
Tantras day and night. That is how I have attained this knowledge.
If you like, I can teach it to you.
Advaita: (thinking to himself) How horrible! How unfortunate!
(aloud) Very good. Please explain one thing to me. What is
civilisation, and what is modern science?
Digambara: 1. To speak in such a way that pleases respectable
people, 2. to wear clothing that pleases them, and 3. to eat food
they like, to do things like them, and not to do anything to
displease them. You do not do any of these three!
Advaita: How is that?
Digambara: You do not associate with others. You are very
unsocial. The Vaisnavas have never learned the art of flattering
others with sweet words. When they see someone they always tell
him to chant the name of Hari. Can't they say something else?
When people see your clothing they refrain from inviting you to
visit them. You wear a stupid tuft of hair on the top of your head
an a basketful of beads around your neck, and your own garment is a
loin-cloth! You only eat vegetables and roots! You are not
civilised, even slightly.
Advaita: (thinking to himself) If I quarrel with him, he will
go away. That would be good for me. (aloud) Does this kind of
civilisation make one's next life auspicious?
Digambara: It does not make the next life auspicious. If
there is no civilisation how will society become uplifted? First
society must be uplifted. when it is uplifted, then people may try
to improve the next life.
Advaita: Brother, if you do not become angry, I could say
something.
Digambara: You are my boyhood friend. I would give up my life
for your sake. Why would I not peacefully tolerate a single
statement of yours? We are civilised men. Even if we are angry,
sweet words will stay on our mouths. The more we hide our true
feelings, the more civilised we become.
Advaita: Human life is for only a few days. Still, it
contains many troubles. In this very short life one should
sincerely worship Lord Hari. The 'civilisation' you talk about is
only a way to cheat the soul. Therefore I say that this
'civilisation' is only another word for 'cheating'. When men walk
on the path of truth, they are simple and honest. When men's
actions are a collection of lies, their hearts are full of cunning,
their deeds are sins, and their words are empty flattery. That is
your 'civilisation'. True civilisation is not like that. In true
civilisation men are honest and sincere. Nowadays people merely
hide the wickedness in their hearts, and that hiding they call
'civilisation'. The true meaning of 'civilisation' is 'honesty and
goodness'. What you call 'civilisation' is only cheating and
wickedness. Civilisation that is sinless is found only among the
Vaisnavas. So-called 'civilisation' that is filled with sins is
liked only by they who are not Vaisnavas. The 'civilisation' you
describe has nothing to do with the soul's eternal nature. If
wearing fashionable clothes that please others is the true mark of
civilisation, then prostitutes are the most civilised. The purpose
of clothing is only to cover the body. Clothing should be neat and
clean, and free from unclean odours and other faults. Food should
be pure and nutritious. There is nothing wrong with food like
that. You think only that food should be palatable. You don't
consider whether it is pure or not. Liquor and meat are naturally
impure and unholy. A 'civilisation' that lives by enjoying them is
only a collection of sins. What you call 'modern civilisation' is
the civilisation of Kali-yuga.
Digambara: Have you forgotten the very civilised society of
the Muslim emperors? You should see how the people dress
fashionably and speak politely in the Muslim emperor's court!
Advaita: That is only material politeness. What does a man
lose if he is unaware of this exaggerated politeness? Brother, you
spent too many days working for the Muslims. That is why you
defend the Muslim ways. True civilisation is when men are free
from sins. "Civilisation" that encourages sin is the civilisation
of Kali-yuga. That kind of civilisation is only a pathetic joke.
Digambara: Look, the modern idea is 'humanism'. They who
don't accept modern civilisation aren't considered human.
Fashionable clothing that makes women attractive and masks their
imperfections are very popular nowadays.
Advaita: You consider whether this is good or bad. I see that
the people who advance this modern civilisation are only clever
opportunists. Partly because they are superstitious and partly
because they like to conceal their own flaws, these people like
this dishonest 'civilisation'. Will a wise man be happy in such a
civilisation? This civilisation of rogues can be kept together
only by meaningless words and by brute force.
Digambara: Some say that the people of the world are gradually
becoming more educated. As they become more educated, they will
become more civilised, and as the people become more civilised, the
earth will gradually become Svargaloka.
Advaita: Those philosophers are smoking ganja. Anyone who
believes those stories is rich in blind faith. They who don't
believe those stories are fortunate. There two kinds of knowledge:
1. spiritual, and 2. material. I don't think spiritual knowledge
is increasing. In many places spiritual knowledge collapsing. I
think it is material knowledge that is increasing. Does material
knowledge touch the soul eternally? When material knowledge
increases, then the heart becomes attracted to material things and
has contempt for the spiritual truth. I agree that material
knowledge is increasing, but from that knowledge comes a dishonest
civilisation. That 'civilisation' brings great misfortune to the
soul.
Digambara: Why misfortune?
Advaita: As I said before, human life is very short. The soul
is like a traveller briefly staying at an inn. He should use this
short time to attain spiritual perfection. If the travellers are
concerned only with how to be most comfortable at the inn, the time
they should be spending on planning their journey is lost. As
material knowledge increases, the time spent on spiritual things
will decrease. I think that material knowledge should be accepted
only as far as is needed in ordinary affairs. There is no need for
more material knowledge or its lady friend, material civilisation.
For how many days will the benefits of this world last?
Digambara: I have fallen into the company of a fanatic
sannyasi. Is society not important?
Advaita: Different kinds of society bring different results.
If one associates with Vaisnavas, then there is a good result. If
one associates with materialists, then the results are not good for
the soul. Let us stop talking of this. What is material science?
Digambara: Many kinds of material sciences are described in
the Tantras. Whatever knowledge, skill, and beauty are present in
the material world are all described in material science. Military
science, medicine, music, and astronomy are all examples of
material sciences. The material nature is the first power (again I
describe the spiritual truth!). She gave birth to the material
world. From her it is manifested. By her power it is filled with
wonderful variety. One by one, all forms come from her. One by
one, all kinds of knowledge come from her. When a person
understands this, Mother Nistarini frees him from sin and he
becomes liberated. The Vaisnavas will not seek out Mother
Nistarini. However, we attain liberation by understanding these
truths. Look, by the careful study of material knowledge Plato,
Aristotle, Socrates, the famous Hakim, and many other great souls
in the yavana countries have written many, many books.
Advaita: You said that the Vaisnavas are not interested in
science. That is not true. Why not? The Vaisnavas are interested
in the science of pure knowledge, which is described in these words
of Srimad Bhagavatam's four nutshell verses (2.9.30):
"The Supreme Personality of Godhead said: Knowledge about Me
as described in the scriptures is very confidential, and it has to
be realised in conjunction with devotional service. The necessary
paraphernalia for that process is being explained by Me. You may
take it up carefully."*
Pleased by Brahma's devotional service, the Supreme
Personality of Godhead gave him this instruction even before the
material world was created. In this way the Lord taught him the
pure Vaisnava religion. The Lord said, "O Brahma, knowledge about
Me as described in the scriptures is very confidential, and it has
to be realised in conjunction with devotional service. The
necessary paraphernalia for that process is being explained by Me.
You may take it up carefully."* O Digambara, there are two kinds
of knowledge: 1. spiritual knowledge, and 2. material knowledge.
Because it is attained through the material senses, material
knowledge is very impure. Neither is it needed for spiritual
advancement. It is needed only for the conditioned soul's life in
the material world. Spiritual knowledge is called 'suddha-jnana'
(pure knowledge). that eternal knowledge is the foundation-stone
of the Vaisnavas' temple of devotional service. Spiritual
knowledge and material knowledge are very different. They are
opposites. You call material knowledge 'science', but it is not
science at all. You call medical knowledge and other kinds of
material knowledge 'science', but it is spiritual knowledge, which
is different from material knowledge, that should be called
'science'. 'Knowledge' and 'science' are synonyms. Direct
perception of the spiritual truth is called 'knowledge'. When it
eclipses material knowledge, pure spiritual knowledge is called
'science'. Thus these two are actually the same thing, called
either 'knowledge' or 'science' in different circumstances. You
call material knowledge 'science'. The Vaisnavas call the proper
use of material knowledge 'science'. Military, skill, medicine,
astronomy, chemistry, and all other kinds of material knowledge
have no eternal relation to the soul. Therefore they have no
bearing at all on the soul's eternal activities and eternal duties.
The Vaisnavas do not criticise the materialists who perform Vedic
rituals (karma-kanda) for material elevation. Why not? Indirectly
their attempts for material elevation help the spiritual
advancement of the Vaisnavas. You may call material knowledge
'material science'. What is wrong with that? It is foolish to
squabble over names.
Digambara: Well, if there were no progress in material
knowledge, it would not be so easy for you to pass your life in
devotional service. Therefore you also should strive for material
progress.
Advaita: Different people, with different desires, try in
different ways, and the Supreme Controller gives each person the
fruits of his actions.
Digambara: Why do people have different desires?
Advaita: Desires are created by past karma. One whose
material desires are strong becomes learned in material things and
expert in material work. What is produced in this way may help the
Vaisnavas in their service to Lord Krsna. However, the Vaisnavas
themselves need not become expert in these different skills. Look,
a carpenter may make a cart, and householder Vaisnava may use that
cart to carry the Deity of the Lord. Bees may gather honey, and
the devotees of the Lord may take the honey and employ it in the
Lord's service. Not everyone in this world is interested in
spiritual advancement. From their different desires different
kinds of work are manifested. Men are of different kinds, some
exalted and others lowly. They whose desires are lowly may work in
different ways, and they whose desires are lofty may use the result
of that work for good purposes. Pushed by these differences, the
circle of the world turns. Materialistic men work in different
ways, and what they produce may be helpful to the spiritualists,
the Vaisnavas. The materialists do not understand how they are
helping the Vaisnavas. Still, bewildered by Lord Visnu's maya
potency, they act in that way. Thus the entire world unknowingly
serves the Vaisnavas.
Digambara: What is the illusory potency of Lord Visnu you
mentioned?
Advaita: In the Candi-mahatmya of the Markandeya Purana it is
said:
"The entire world is bewildered by Lord Hari's maya potency."
These words describe Lord Visnu's maya potency.
Digambara: Then who is the goddess I know as Mother Nistarini?
Advaita: She is Lord Visnu's maya potency.
Digambara: (opening his book about the Tantras) Look! Here it
says, "My Mother is the form of spiritual consciousness. Her
desires are at once fulfilled. She is beyond the touch of the
three modes, but still She manifests the three modes". Your maya
potency of Lord Visnu is not beyond the three modes. How can you
say that your maya potency of Lord Visnu is the same as my Mother?
When I see how you Vaisnavas are such closed-minded fanatics, it
does not make me happy at all.
Advaita: Brother Digambara, please don't be angry. After so
many days you have seen me again. I want to make you happy. If I
say 'the maya potency of Lord Visnu', how have I become small-
minded? Lord Visnu is the all-knowing Supreme Personality of
Godhead. All that exists is His potency. The word 'potency' does
not mean a substance. Rather it means the quality that a substance
possesses. Therefore the statement that a potency is the root of
all existence goes counter to the truth. A potency cannot exist
apart from its substance. An original substance with a spiritual
form must first be accepted. After all, the commentary on Vedanta-
sutra declares:
"The potency and the possessor of the potency are not
different."
The meaning, then, is that the potency does not exist apart
from its substance. The only true substance is the Supreme
Personality of Godhead, the master of potencies. The nature of the
potency is either to be a quality of the Supreme Lord, or
submissive to His will. When it is said that the potency has pure
consciousness, that means that because the potency and the master
of potencies are not different, therefore, like the master of
potencies, the potency also has a form of spiritual consciousness,
has desires that are at once fulfilled, and is beyond the touch of
the three modes. It is not a mistake to say these things. Will
and consciousness are qualities of the Supreme Personality of
Godhead. By itself, the potency does not possess will, but rather
it carries out the will of the Supreme. For example, you have
power, and by Your will, your potencies act. If you say, 'the
power acted', then that means that the possessor of the power was
actually behind the action. To say that 'the power acted' is only
to use a figure of speech. In truth, the Supreme Personality of
Godhead has only one potency. When she performs spiritual actions,
she is called spiritual potency, and when she performs material
actions, she is called the material potency, or maya. The Vedas
(Svetasvatara Upanisad 6.8) explain:
"The potency of the Supreme is manifested in many different
ways."
The potency that manifests the three modes is the material
potency. She creates and destroys the material universes. Those
are her duties. In the Puranas and Tantras this potency is called
by many names, such as Visnu-maya, Maha-maya, and Maya.
Allegorically she is also called 'the mother of Brahma, Visnu and
Siva", 'the killer of Sumbha and Nisumbha', and other like names
that describe her different activities. As long as he remains
deeply enmeshed in material consciousness, the soul is under her
power. When he attains pure spiritual knowledge, the soul can
understand the nature of his original spiritual form. Then he is
freed from the ropes of Maya. Then he is under the power of the
spiritual potency. Then he becomes happy.
Digambara: Are you under the power of one of these potencies,
or are you not?
Advaita: Yes. We are also a potency. We are 'jiva-sakti',
individual souls. when we become free from the ropes of the maya
potency, we are in the power of the spiritual potency.
Digambara: Then you are also a sakta, a worshipper of the
potency.
Advaita: Yes. The Vaisnavas are naturally saktas. We are the
servants of Sri Radhika, who is the spiritual potency. Under Her
patronage we worship and serve Lord Krsna. Who is more of a sakta
than we? I don't see any difference between the saktas and the
Vaisnavas. They who do not take shelter of the spiritual potency,
but only take shelter of the material potency, but only take
shelter of the material potency Maya may be saktas, but they are
not Vaisnavas. They are materialists. In the Narada-pancaratra,
Goddess Durga explains:
"O Krsna, I am Radha, who stays on Your chest during the rasa
dance in Vrndavana forest."
Thus from Durga-devi's words we can understand that the Lord
does not have two potencies. there is only one potency, who
manifests Herself as the spiritual potency Radhika and the material
potency Visnu-maya. When the potency is free from the material
modes, she is called the spiritual potency, and when she is within
the sphere of the material modes, she is called the material
potency.
Digambara: You said that your yourself are a potency, the
'jiva-sakti'. What potency is that?
Advaita: In Bhagavad-gita (7.4-5), the Supreme Personality of
Godhead explains:
"Earth, water, fire, air, ether, mind, intelligence, and false
ego - altogether these eight comprise My separated material
energies.*
"Besides this inferior energy, O mighty-armed Arjuna, there is
a superior energy of Mine, which are all living entities who are
struggling with material nature and are sustaining the universe."*
Digambara, do you know the glory of Bhagavad-gita? It is the
best of all scriptures. It solves all the problems of life. It
explains that the individual souls are superior to dull matter, and
that they are one of the potencies of the Lord. The wise call the
individual souls "tatastha-sakti" (marginal potency). The marginal
potency is superior to dull matter and inferior to the Lord's cit-
sakti (internal potency). Therefore the individual spirit souls
are one of the potencies of the Lord.
Digambara: Kalidasa, have you seen this Bhagavad-gita?
Advaita: Yes. I have read that book.
Digambara: What does it teach?
Advaita: Brother Digambara, men praise molasses only as long
as they have not tasted sugar-candy.
Digambara: My brother, you are a fanatic. Devi-bhagavata and
Devi-gita are honoured by everyone. You Vaisnavas alone have not
heard of them.
Advaita: My brother, have you read Devi-gita?
Digambara: No. Why should I lie? I tried to make a manuscript
copy of them, but I was not able.
Advaita: How can I say that a particular book, which I have
not read, is good or bad? Am I the fanatic, or are you?
Digambara: My brother, I am always afraid of you. You were
always very talkative. As a Vaisnava you are even more talkative.
Whatever I say, you refute.
Advaita: I am a fool. But I can see that there is no pure
religion but the Vaisnava religion. For a long time you held a
grudge against the Vaisnavas. That is why you could not see that
path that leads to your own auspiciousness.
Digambara: (a little angry) Is it! I do so much worship and
devotion, and you say I cannot see the path to my own good! Have I
been walking the wrong path all along? Look! Here is the Tantra-
sangraha! How I laboured on it! Now that you are a Vaisnava you
like to blaspheme modern science and modern civilisation! What can
I do to convince you? Go to civilised people see whether they
praise you or me!
Advaita: (thinks to himself) How good it will be when this
very bad company runs away! (aloud) Very well! Brother, when you
die you will see how much benefit modern science and modern
civilisation have given you!
Digambara: Kalidasa, you are being foolish. Is there anything
after death? As long as you stay in this world try to become
famous among civilised men, and try to enjoy the five material
pleasures. Enjoy. At the time of death Mother Nistarini will take
you to a good place. She will protect you. Death will come at its
own time. Why should you suffer before then? When you die, and
the ingredients of your body mingle with the other ingredients of
the world, where will you be? This world is an illusion. It is
Maya, Yogamaya and Maha-maya. It is she who gives you pleasure
here, and it is she who will give you liberation after death.
Nothing exists but the potency. From the potency you have come.
Into the potency you will enter at the end. Serve the potency!
Just see the power in the knowledge she gives! Try to increase
your own spiritual power! At the end you will see that there is
nothing but the spiritual potency! What ganja did you smoke to
dream up the fantastic story that an all-knowing personal God
exists? By believing that story you attained only suffering. In
the next life what benefit will you earn that I will not also get?
I do not know. What is the use of believing in a personal God?
Serve the potency! You will merge into the potency. In her you
will rest forever.
Advaita: My brother, you are very attached to the material
potency. If an all-knowing personal God exists, what will be your
fate after death? What is happiness? Happiness is peace of mind.
Renouncing material pleasures, I have found peace and happiness
inside my heart. If something good exists after death, I will
attain it. You are not peaceful and happy. The more you enjoy,
the more your thirst for evermore pleasure increases. You have
never known real happiness. Again and again you call out
'Pleasure! Pleasure!" One day you will become plunged in an ocean
of sufferings.
Digambara: Whatever will be, will be. Why do you shun the
company of good people?
Advaita: I do not shun the company of good people. I already
have their company. I only shun the wicked.
Digambara: Who are these wicked?
Advaita: Please don't become angry when you hear. I say this
(Srimad Bhagavatam 4.30.33):
"Dear Lord, as long as we have to remain within this material
world due to our material contamination and wander from one type of
body to another and from one planet to another, we pray that we may
associate with those who are engaged in discussing Your pastimes.
We pray for this benediction life after life, in different bodily
forms and on different planets."*
Again, in the Seventh Canto it is said:
"One should never associate with materialists and non-
devotees. By their association all is lost. By their association
one falls into the lower worlds."
In the Katyayana-samhita it is said:
"Even if one is forced to live within a cage of iron or in the
midst of a blazing fire, he should accept this position rather than
live with non devotees, who are through and through against the
supremacy of the Lord."*
In the Third Canto it is said (Srimad Bhagavatam 3.31.33-34):
"(By associating with unrighteous people, a person) becomes
devoid of truthfulness, cleanliness, mercy, gravity, spiritual
intelligence, shyness, austerity, fame, forgiveness, control of the
mind, control of the senses, fortune and all such opportunities.*
"One should not associate with a coarse fool who is bereft of
knowledge and self-realisation and who is no more than a dancing
dog in the hands of a woman."*
In the Garuda Purana it is said:
"Even though one may have gone to the other side of all the
Vedas, and even though one is well versed in all the revealed
scriptures, if one is not a devotee of the Supreme Lord, he must be
considered the lowest of mankind."*
In Srimad Bhagavatam (6.1.18) it is said:
"My dear king, as a pot containing liquor cannot be purified
even if washed in the waters of many rivers, non devotees cannot be
purified by processes of atonement even if they perform them very
well."*
In the Skanda Purana it is said:
"A person who attacks, criticises, or hates the Vaisnavas, or
who becomes angry with them, does not respectfully greet them, or
is not pleased to see them, finds himself in the six hells.
Digambara, association with wicked people will never bring one
any good. What will one gain by associating with them?
Digambara: What a fine fellow I have come to talk with! He
thinks we are all wicked people! You stay with your pure
Vaisnavas! I am going home.
Advaita: (thinking to himself) It is almost done. Now I had
best speak very sweetly to him. (aloud) Ah, now you must go home.
You are my boyhood friend. I do not wish to see you go. If you
are kind, then please stay. Stay for some time, take prasadam, and
then go.
Digambara: Kalidasa, you know very well that I eat only
havisya, and I already had some havisya before I came here. I am
glad to see you. I will come again if I find the time. I can't
stay the night because I must follow the spiritual practices my
guru gave me. for today, brother, I must go.
Advaita: Let us go then. I will walk with you to the boat.
Digambara: No. No. You do your own business. I have some
friends with me.
After speaking these words, Digambara burst into a song
glorifying Goddess Durga, and left. Advaita dasa returned to his
cottage and, without encountering any more interruptions, chanted
the holy names of Lord Hari.
Chapter Ten
Nitya-dharma O Itihasa
Eternal Religion and History
A doubt arose in the mind of Sri Harihara Bhattacarya, a
teacher who lived in Agradvipa. He discussed it with some people,
but his doubt would not go away. It troubled his mind more and
more. One day, when he was in the village of Arkatila, he asked
Sri Caturbhuja Nyayaratna, "O saintly Bhattacarya, please tell me:
How old is the Vaisnava religion?" Harihara Bhattacarya is an
initiated Vaisnava and he worships Lord Krsna in his home.
Nyayaratna Mahasaya has pursued twenty years of laborious study.
He was not interested in any religion. He did not like talking
about religion. Only when Goddess Durga was worshipped would he
show a slight religious sentiment. Harihara's question made him
think, "this Harihara must be a supporter of Vaisnavism. He could
get me in some trouble. It is best to keep trouble away."
Thinking in this way, Nyayaratna Mahasaya said, "What kind of
question is this today? You have read many books. You even read
the Muktipada. Look, in the whole of nyaya-sastra there is no
mention of the Vaisnava religion. Why do you annoy me with this
question?
Harihara said, "O Bhattacarya Mahasaya, I come from a Vaisnava
family and I am an initiated Vaisnava. I never had any doubts
about the Vaisnava religion. You know Tarka-cudamani of
Vikramapura. Wishing to uproot the Vaisnava religion, he preaches
against it in many places in this country and others also. In this
way he has earned a lot of money. In a gathering of mostly Durga-
worshippers he said the Vaisnava religion is modern in its origins
and has no substance or reality. He said only low-class people
call themselves Vaisnavas and upper class people have no respect
for the Vaisnava religion. When I heard this pandita's conclusion
at first I was pained at heart, but then, as I thought it over, I
could see that before Prabhu Caitanyadeva there was no Vaisnavism
in Bengal. At that time almost everyone performed worship by
chanting Durga-mantras. Some few of us worshipped by chanting
Vaisnava mantras, but all of those Vaisnavas wanted in the end to
attain impersonal liberation and become Brahman. All those
Vaisnavas were pancopasakas. However, after Prabhu Caitanyadeva
Vaisnavism assumed a new form. Now Vaisnavas cannot bear to hear
the words 'mukti' and 'brahman'. What is their understanding of
devotional service? I do not have the power to say. There is a
saying "The followers of a one-eyed guru will be led astray". I
see these Vaisnavas are like that. My question is: "Did this kind
of Vaisnavism exist before, or was it only invented after the time
of Caitanyadeva?"
Nyayaratna Mahasaya could see that Harihara's mentality was
unusual. In other words, Harihara was not an orthodox Vaisnava.
When this thought entered his mind, his face blossomed with
happiness. He said, "Harihara, you are a good scholar of nyaya-
sastra. I agree with your idea. Nowadays a new kind of Vaisnavism
has come. I am afraid to say anything against it. It is the Kali-
yuga! We should be a little careful. Many rich and respectable
gentlemen have accepted Caitanya's philosophy. They have no faith
in us. They think we are the enemies. I think that in a few days
our business will collapse. The Telis, Tamlis, and Suvarna-vaniks
all have taken to talking about the scriptures. They have brought
great trouble to us. Look, for a long time the brahmanas had so
arranged things that no other caste could read the scriptures.
Even the Kayasthas, who were next below the brahmanas, could not
chant the sacred syllable Om. All followed what we said. But
nowadays all these Vaisnavas are discussing the spiritual truth.
They have completely defeated us. Since the time of Nimai Pandita
the Brahmana religion has practically disappeared. O Harihara,
Tarka-cudamani spoke the truth. Considering what they have seen or
heard, others may say what they like about him. I say he has
spoken well. When I hear the words of these Vaisnava fools, my
whole body burns with anger. They even say that Sankaracarya's
books are false, and his words are all maya. They say that Lord
Visnu ordered him to speak a pack of lies. And then on top of that
they say the Vaisnava religion had no beginning. The Vaisnava
religion is barely a hundred years old! And now it has no
beginning. As the saying goes:
"The fools find an innocent man, make him into a scapegoat,
and attack him again and again."
Let them say what they like. Navadvipa was as good in the
past as it is bad in the present. Nowadays a few Vaisnavas who
live at Baragachi in Navadvipa see the ideas of the entire world as
foolish. Some two or three scholars amongst them have turned the
whole country upside-down. the ideas that castes are rigidly
fixed, that the whole world is an illusion, and that one should
worship Goddess Durga have all been crushed by them. Look.
Nowadays there are not even many sraddha ceremonies. What will
happen to the professional brahmanas?
Then Harihara said, "O Bhattacarya Mahasaya, is there no
remedy? In Mayapura there are still five or six big, big brahmana
scholars. Then on the other side of the Ganges there are many
scholars of Smrti and Nyaya. Why do they not join forces and
attack Gadigacha?
Nyayaratna said, "Yes! If they band together, the brahmana
scholars can do it! Of course the brahmana scholars tend to fight
among themselves. They like to fight and they pretend that
fighting among themselves is part of the job of being a scholar. I
heard that some followers of Krsna-cudamani went to Gadigacha for a
debate and came back defeated. Now they won't even come out of
their classrooms. Some have said that."
Harihara said, "O Bhattacarya Mahasaya, You are our teacher.
You are the teacher of many great scholars. By studying your
commentaries on nyaya-sastra, many have learned the art of tricking
others by juggling words. Please go and defeat the Vaisnava
scholars once and for all. The Vaisnava religion is a modern
concoction. It is not the teaching of the Vedas. Please go and
prove these truths. Then our pancopasana worship, which is the
teaching of all the previous authorities, will be saved."
In Caturbhuja Nyayaratna's mind there was one fear. He was
afraid that he would meet the same fate as Krsna-cudamani and
others who had already been defeated by the Vaisnavas. He said,
"Harihara, I will go there in disguise. You go there also. Pose
as a scholar, and kindle the fire of debate in Gadigacha."
Harihara said, "I must obey your order. Calling myself 'Mahadeva',
on Monday I will cross the Ganges."
Monday came. Accompanied by Sri Caturbhuja Nyayaratna of
Arkatila, the three scholars of Harihara, Kamalakanta, and Sadasiva
crossed the Ganges. After a little more than ten hours of
travelling along the Ganges, they finally arrived at Sri Pradyumna-
kunja. Again and again calling out "Haribol! Haribol!", like a
small contingent of Durvasa Munis, they entered the grove of
madhavi vines. Advaita dasa came out, greeted them, gave them
sitting-places, and asked, "What order would you like to give to
me?" Harihara said, "We have come to discuss some things with the
Vaisnavas." Advaita dasa replied, "the Vaisnavas of this place do
not engage in debates. But if you sincerely have some questions,
then that is all right. The other day some scholars came, asked
some questions, stirred up a great debate, and were left unhappy at
the end. I will ask the saintly paramahamsa babaji, and then I
will give you his answer. After speaking these words, he entered
the cottage of the paramahamsa babaji.
After a moment, Advaita dasa returned among them and began to
arrange sitting places for everyone. Entering the beautiful grove,
the saintly paramahamsa babaji offered dandavat obeisances first to
the tulasi plant and then to the brahmana guests. He asked them,
"O saintly ones, what order would you like to give to me?"
Then the Nyayaratna said, "I have two questions to ask.
Please answer them. Hearing this, the saintly paramahamsa babaji
called for saintly Sri Vaisnava dasa Babaji. When the Vaisnavas
were all seated comfortably, Nyayaratna Mahasaya asked, "First
consider, and then speak: Is the Vaisnava religion ancient or
modern?"
Following the saintly paramahamsa babaji's wish, Vaisnava dasa
spoke. He said, "The Vaisnava religion is eternal. It always
existed."
Nyayaratna: As I see it, there are two kinds of Vaisnava
religion. In one kind of Vaisnava religion it is accepted that the
Supreme is the formless Brahman. However, no one can actually
worship something that is formless. Therefore one may imagine that
the Supreme has a form, and by worshipping that imagined form, one
gradually becomes pure in heart. When one becomes thus pure in
heart, knowledge of the formless Brahman naturally arises within
him. Thus, by worshipping the imaginary forms of Radha-Krsna, Rama
or Nrsimha, one eventually attains knowledge of Brahman. They who
accept this philosophy, worship the Deity of Visnu, and chant Visnu-
mantras, consider themselves Vaisnavas and count themselves among
the pancopasakas. Another kind of Vaisnava religion affirms that
Lord Visnu, Lord Rama, or Lord Krsna have real forms that are
eternal. Then, by worshipping these forms and chanting Their
mantras, the devotee attains eternal knowledge of Them,, and Their
mercy also. This Sankara is in error and his idea that the Supreme
is formless is a pack of lies. Of these two kinds of Vaisnava
religion, which is eternal? Which of them always existed?
Vaisnava dasa: The second one you mentioned is the real
Vaisnava. It is eternal. The first one is Vaisnava religion in
name only. It is the enemy of the true Vaisnava religion. It is
not eternal. It is only a collection of lies.
Nyayaratna: I can understand that in your opinion the only
true Vaisnava religion is the philosophy of Caitanyadeva. Thus the
Vaisnava religion does not mean only the worship of Radha-Krsna,
Rama and Nrsimha, it means worshipping Radha-Krsna and the other
Deities according to the principles taught by Caitanya. Very good.
However, how can you say that this kind of Vaisnava religion is
eternal?
Vaisnava dasa: The four Vedas teach this kind of Vaisnava
religion. All the Smrti-sastras teach this kind of Vaisnava
religion. All the Vedic histories (itihasas) sing the glories of
this kind of Vaisnava religion.
Nyayaratna dasa: Caitanyadeva was born not even 150 years ago.
From what I can see He is the first teacher of this kind of
religion. If this is so, how can this kind of religion be eternal?
Vaisnava dasa: As long as any souls ever existed, this kind of
Vaisnava philosophy existed also. The time when the individual
souls first came into existence cannot be calculated according to
material time. Actually, there never was a time when the
individual souls first came into existence. As the individual
souls are thus beginningless, so the Vaisnava religion is also
beginningless. Brahma was the first individual soul to take birth
in this universe. As soon as Brahma was manifested, the words of
the Vedas, which are the root of the Vaisnava religion, were also
manifested. This is recorded in the four essential verses of
Srimad Bhagavatam (2.9.33-36). This is also described in these
words of Mundaka Upanisad (1.1.1):
"Brahma, who is the first demigod, the creator of the
universe, and the protector of the worlds, spoke knowledge of the
Supreme, the first of all kinds of knowledge, to his eldest son,
Atharva."
This knowledge of the Supreme is also taught in these words of
the Rg Veda (1.22.20):
"The lotus feet of Lord Visnu are the supreme objective of all
the demigods. These lotus feet of the Lord are as enlightening as
the sun in the sky."*
In the Svetasvatara Upanisad (5.4.) it is said:
"The glorious Supreme Personality of Godhead alone rules all
creatures."
In the Taittiriya Upanisad (2.1.2) it is said:
"The Supreme Personality of Godhead is real, eternal,
limitless, and all-knowing. One who understands the Supreme Lord
residing in his heart goes to the spiritual world. There He
associates with the all-knowing Supreme Lord. There all his
desires are fulfilled."
Nyayaratna: You say that the Rg Veda verse "tad visnoh paraman
padam" describes your kind of Vaisnava religion and not the
Vaisnava religion that follows the mayavada theory of
impersonalism. How can you claim that?
Vaisnava dasa: The Vaisnava religion that is a part of
impersonalism refuses to affirm that service to Lord Visnu is
eternal. That religion claims that by attaining spiritual
knowledge a person himself becomes the Supreme. However, in the
Katha Upanisad (1.2.23) it is said:
"The Supreme Lord is not attained by expert explanations, by
vast intelligence, nor even by much hearing. He is attained only
by one who He Himself chooses. To such a person He manifests His
own form."*
Service to the Lord and surrender to the Lord are the only
true religion. By following that religion one attains the Lord's
mercy, and only then is one able to see the Lord's eternal form.
By cultivating impersonal speculation one will not attain that form
of the Lord. By understanding these clear and unequivocal words of
the Vedas, one can see that the pure Vaisnava religion has its
roots in the Vedas. The Vaisnava religion that Sriman Mahaprabhu
taught is the same religion that is taught in the Vedas. Of this
there is no doubt.
Nyayaratna: Does any Vedic passage affirm this idea that the
worship of Krsna, and not impersonal knowledge, is the highest
attainment?
Vaisnava dasa: In the Taittiriya Upanisad (2.7.1) it is said:
"The Supreme Personality of Godhead is the reservoir of
transcendental mellows."*
In the Chandogya Upanisad (8.13.1) it is said:
"To attain Lord Krsna, I surrender to Sri Radha. To attain
Sri Radha, I surrender to Lord Krsna."
I can quote many Vedic passages proving that devotional
service to Lord Krsna is the highest attainment.
Nyayaratna: Is the name "Krsna" found in the Vedas?
Vaisnava dasa: Is not the word "syama" a name of Lord Krsna?
In the Rg Veda (1.22.164) it is said:
"Then I saw a cowherd boy who will never die."
This is only one of the many Vedic passages that describe Lord
Krsna, the son of a gopa.
Nyayaratna: These are all strained and twisted interpretations
of the Vedic passages.
Vaisnava dasa: If one studies the Vedas thoroughly, he will
see that these are the right interpretations. We should understand
the Vedas according to the explanations given by the ancient sages.
Nyayaratna: Now please narrate the history of the Vaisnava
religion.
Vaisnava dasa: I have already said that when the first
individual soul came into existence, the Vaisnava religion came
into existence with him. Therefore the demigod Brahma is the first
Vaisnava. Lord Siva is also a Vaisnava. The original prajapatis
are all Vaisnavas. Brahma's mind-born son Narada Gosvami is also a
Vaisnava. Can you not see that the Vaisnava religion was present
at the moment the material universe was created? The truth is that
not everyone is beyond the influence of the material modes.
Whoever is genuinely free of the material modes is a genuine
Vaisnava. The Mahabharata, Ramayana, and Puranas are all histories
of the Vedic civilisation. You have already seen that the Vaisnava
religion was present at the moment the material universe was
created. When the scriptures describe the different demigods,
human beings, and demons, there are descriptions of Prahlada,
Dhruva, and other Vaisnavas from the very beginning. The Vedic
histories have only recorded the names of some of the most famous.
There is no saying how many hundreds of other great Vaisnavas there
were at the time of Prahlada and Dhruva. Dhruva, Manu's sons, and
Prahlada are all grandsons of Prajapati Kasyapa. Therefore they
lived at the very beginning of the universe. Of this there is no
doubt. In the Vedic histories it is seen that the Vaisnava
religion was present at the very beginning of time. The kings of
the Candra-vamsa and Surya-vamsa, as well as the great munis and
rsis, were all sincerely devoted to Lord Visnu. These things are
written in the descriptions of the three yugas: Satya, Treta and
Dvapara. In the Kali-yuga Sri Ramanuja, Sri Madhvacarya and Sri
Visnu Svami in the south and Sri Nimbarka Svami in the west brought
many thousands to the pure Vaisnava religion. By there mercy
perhaps half the people of Bharata-varsa crossed the ocean of maya
and found shelter at the lotus feet of the Supreme Lord. In Bengal
you may see Lord Sacinandana, who is the master of our hearts. How
many fallen souls did He deliver? When you look at all these great
souls, you do not see the glory of the Vaisnava religion!
Nyayaratna: Yes. But what kind of Vaisnavas are Prahlada and
the others? What do you say?
Vaisnava dasa: One must study the scriptures thoroughly.
Rejecting the impersonalist theory that Sanda and Amarka taught
him, Prahlada instead made the holy names of Lord Hari the be-all-
and-end-all of his life. Therefore Prahlada was a pure devotee.
Of this there is no doubt. The truth is that without careful and
impartial investigation, one cannot understand the true meaning of
the scriptures.
Nyayaratna: If this is true, that the Vaisnava religion
existed from time immemorial, then what new thing did Caitanya
Mahaprabhu teach, that He should be especially honoured?
Vaisnava dasa: The Vaisnava religion is like a lotus flower.
It blossoms slowly. First it is a bud. Then it is partly
blossomed. Only slowly does it become like a fully-blossomed
flower. At the time of the demigod Brahma, the impersonalist
theory, the practice of devotional service, and the knowledge of
the Supreme Personality of Godhead as described in the four
essential verses of Srimad Bhagavatam were new sprouts just
beginning to grow in the hearts of the living entities. At the
time of Prahlada and the others the sprout had grown to become a
bud. That you can see. At the time of Vyasa Muni that bud slowly
opened, and at the time of the great Vaisnava acaryas it became a
flower. When Sriman Mahaprabhu came to this world that flower of
love became fully blossomed and spread its sweet fragrance to
everyone. Sriman Mahaprabhu revealed the most confidential secret
of the Vaisnava religion: the pure love attained by chanting the
Lord's holy names. In this way he gave the greatest good fortune
to the living entities in the material world. The chanting of the
holy names of the Lord is such a valuable treasure. Who else but
Lord Caitanya revealed the truth of this? Although this truth was
certainly described in the scriptures, it had not been revealed to
the people in general. Ah, before Lord Caitanya had the treasure
house of the nectar of love of God even been opened in this way?
Nyayaratna: Well, if the chanting of the holy names is so
sweet, why do the learned panditas not like it?
Vaisnava dasa: In Kali-yuga the word 'pandita' no longer means
what it once did. In the scriptures the word 'panda' is defined as
'brilliant intelligence', and therefore a person who has brilliant
intelligence is called a 'pandita'. Nowadays anyone who can spout
meaningless jargon from the nyaya-sastra or interpret the Smrti-
sastra in a way to please the people in general is called a
'pandita'. Are such 'panditas' able to understand and or to teach
the truth of religion and the true meaning of the scriptures? Can
anyone attain through the meaningless jargon of the nyaya-sastra
the spiritual truth, which is to be attained by impartial and
careful study of all the scriptures? In truth only persons expert
at cheating themselves and others are called pandita in the Kali-
yuga. These so-called panditas carry on great stormy debates over
earthen pots and scraps of cloth. What is reality, what is the
relationship between the individual souls and the Supreme, what the
real spiritual need of all living entities, and how can that need
be fulfilled, these panditas will never have a stormy debate to
settle these things. Only when one understands the truths of these
things will one be able to know the answer to the question: What is
the value of the loving chanting of Lord Hari's holy names?
Nyayaratna: Well, I'll certainly agree that there are hardly
any good panditas nowadays. Still, why is it that the great
brahmanas born in exalted families refuse to accept your Vaisnava
religion? The brahmana caste is in the mode of goodness.
Brahmanas are naturally on the right path and naturally attracted
to the highest religious principles. Why, then, are the brahmanas
so ferociously opposed to the Vaisnava religion?
Vaisnava dasa: Since you have asked this question, it is right
that I give the proper reply. Still, Vaisnavas do not like to
criticise others. Look, if you will not feel pain and anger in
your heart, and if you desire to know what is the real truth, I can
answer your question.
Nyayaratna: Do it. I have studied the scriptures. I am in
favour of peacefulness, self-control, and tolerance. Your words
will not be intolerable for me. Please speak straight. I accept
what is good and true.
Vaisnava dasa: Look, Sri Ramanuja, Madhava, Visnu Svami and
Nimbarka were all brahmanas. They had thousands and thousands of
brahmana disciples. In our Bengal our Mahaprabhu was a vaidika
brahmana. Our Nityananda Prabhu was a radhiya brahmana. Our
Advaita Prabhu was a rajendra brahmana. Our gosvamis and mahantas
were mostly brahmanas. Thousands and thousands of great souls who
were the tilaka markings of great brahmana families took shelter of
the Vaisnava religion and preached the pure Vaisnava religion to
the people of the world. How can you say that exalted brahmanas do
not honour the Vaisnava religion? This we know: All the brahmanas
who honour the Vaisnava religion are all exalted brahmanas. Only
because of bad families, bad association, or bad education do some
brahmanas become enemies because their brahmanical principles are
so great and exalted. They become enemies because they are
degraded and unfortunate. The scriptures declare that in Kali-yuga
the number of true brahmanas is very few. These few brahmanas
become Vaisnavas. When he accepts the Vaisnava gayatri, which is
the mother of all the Vedas, a brahmana becomes an initiated
Vaisnava. However, pushed by the faults of Kali-yuga, such a
brahmana may then accept another, a non-Vedic initiation. In this
way he loses his status as a Vaisnava. Simply because you see they
are few in number, please do not come to the wrong conclusion about
the Vaisnava brahmanas.
Nyayaratna: Why do many low-class people embrace the Vaisnava
religion?
Vaisnava dasa: There is no doubt of that. Many low-class
people are naturally very humble, and for this reason the Vaisnavas
consider them good candidates for their mercy. No one can become a
Vaisnava without first receiving the mercy of the Vaisnavas.
Persons who are intoxicated with pride of caste, pride of wealth,
or other kinds of pride cannot be humble. For them it is very
difficult to attain the mercy of the Vaisnavas.
Nyayaratna: I don't like to know any more about it. I can see
that eventually you will quote some hard words from the scriptures.
It gives my heart great pain to hear these words, words like these
of the Varaha Purana:
"In the Kali-yuga demons take birth in the families of the
brahmanas."
I don't like to talk about these things. Now please say why
you have no respect for our Sri Sankara Svami, who is a shoreless
ocean of spiritual knowledge?
Vaisnava dasa: Why do you say that? We say that Sri Sankara
Svami is an incarnation of Lord Siva Himself. Sriman Mahaprabhu
taught us to honour him with the title Acarya. The only thing is
we do not accept his mayavada philosophy. The mayavada philosophy
is not the religion taught in the Vedas. Actually, it is covered
Buddhism. In order to give the demons a stable life, by the
Supreme Lord's order the acarya distorted the true meaning of the
Vedas, Vedanta, and Bhagavad-gita, and taught the Advaita-vada, the
philosophy of an impersonal God. Is the acarya at fault for that?
Do people criticise him? Buddha was an incarnation of the Supreme
Lord. He preached a philosophy opposed to the Vedas. Do the
followers of the Vedas criticise him? If someone says, "It is not
good for the Supreme Lord and the demigod Siva to act in that way",
then I reply: Why not? They are never cruel or unjust. The
Supreme Personality of Godhead, the protector of the universe, and
His assistant Lord Siva are both all-knowing and the givers of all
good. They are never cruel or unjust. Their actions have a deep
purpose the small individual souls have no power to understand.
Therefore They should not be criticised. Because they are not
intelligent enough to understand the purpose of the Lord, people
may criticise Him, saying "It is not good for the Supreme Lord to
act in this way. He should have acted in that way." Intelligent
people never talk like that. Why was the impersonalist philosophy
needed then to control the demonic people? Only the all-powerful
Lord knows. Why is there a need to create the various life-forms
and then destroy them at the end? We have not the power to know.
These are the pastimes of the Lord. Persons who are devoted to the
Lord feels bliss to hear of His pastimes. They are not eager to
say the Lord acted wrongly or to question the virtue of the Lord's
actions.
Nyayaratna: Good. But why do you say that the mayavada
philosophy is against the teachings of the Vedas and the Vedanta-
sutra?
Vaisnava dasa: If you carefully consider the Vedas and the
Vedanta-sutra, then please tell me which mantras and which sutras
support the mayavada conclusion? I will show the proper
interpretation of all those mantras and sutras. It may seem that
some Vedic mantras show a dim reflection of the mayavada
philosophy. However, when we look at what precedes and follows
those mantras, in a moment the mayavada interpretation flees far
away.
Nyayaratna: My brother, I never studied the Upanisads and the
Vedanta-sutra. I can discuss anything about the nyaya-sastra. In
that debate I can turn a clay pot into a piece of cloth and a piece
of cloth into a clay pot. I read a little of the Gita, but I did
not really enter into it. Here I must stop. Well, I would like to
as one more thing. You are a great pandita, so you can give a good
answer. Why do the Vaisnavas have faith only in the prasadam
remnants of Lord Visnu and not in the remnants of the demigods and
demigoddesses?
Vaisnava dasa: I am not a pandita. I am a great fool. If I
can speak nicely that is only because of the mercy of my
paramahamsa gurudeva. Everyone should know that. The ocean of the
scriptures has no shore. No one can study all the scriptures. My
gurudeva churned the ocean of the scriptures and gave me the cream
of their final conclusions. In know that what he teaches is the
final conclusion of all the scriptures. The answer to your
question is this: The Vaisnavas do not disrespect the prasadam
remnants of the demigods and demigoddesses. Sri Krsna is the only
Supreme God. The other demigods and demigoddesses are His
obedience devotees. The Vaisnavas respect the prasadam remnants
left by the devotees of the Lord. They do not disrespect them. By
accepting the prasadam remnants left by the devotees, one attains
pure devotion to the Lord. The dust of the devotees' feet, the
nectar water that has washed the devotees' feet, and the nectar
food that has touched the devotees' lips, these three are all very
wonderful and delightful. They should certainly be accepted. Here
is the truth: If an impersonalist worships a demigod and offers
food and other things to him, the demigod will not accept the
worship, the food, or any other offering, because the person making
the offering is contaminated by the impersonalist philosophy.
There is abundant proof of that in the scriptures. If you like, I
can quote. The worshippers of the demigods are mostly
impersonalists. The demigod-prasadam they offer destroys
devotional service and creates an offense before Bhakti-devi, the
goddess of devotion. If a pure Vaisnava offers the prasadam tasted
by Lord Krsna to a demigod or a demigoddess, that demigod or
demigoddess happily accepts that prasadam and dances with joy. If
a Vaisnava then takes that prasadam, he becomes filled with
happiness. Look, the commands given by the scriptures are most
important. It is written in the yoga-sastra that a person
practicing yoga should not accept the prasadam of any demigod.
This does not mean that a person practicing yoga should disrespect
the prasadam remnants offered to the demigods. It merely means
that renouncing these remnants is helpful for yoga meditation. In
the same way, if a person is engaged in devotional service accepts
prasadam remnants offered to any but the Lord He worships, the
devotee cannot attain unalloyed devotion to his Lord. This does
not mean that he disrespects the prasadam remnants offered to the
demigods. Please know, then, that this is ordered by the
scriptures and it is meant only to attain a particular goal.
Nyayaratna: Good. I accept that answer. Why do you reject
the animal sacrifices prescribed in the scriptures?
Vaisnava dasa: The scriptures do not teach that one should
kill animals. The scriptures declare:
"Don't do violence to any creature."
With these words the Vedas prohibit violence to animals. As
long as he is in the grip of the modes of passion and ignorance, a
man will yearn to associate with women, eat meat, and drink liquor.
He does not wait to hear the Vedas command him before he does these
things. The purpose of the Vedas is this: As long as a man is not
situated in the mode of goodness, a man will not be able to
renounce killing animals, drinking liquor, and yearning for the
touch of a woman. It is to curb these propensities that the
scriptures prescribe association with a woman in marriage, killing
animals in sacrifice, and drinking liquor at certain ceremonies.
In these ways a man's indulgence in these things is curtailed, and
at the end he becomes able to renounce them completely. That is
the purpose of the Vedas. The Vedas do not really teach that one
should kill animals. That is described in these words of Srimad
Bhagavatam (11.5.11):
""In this material world the conditioned soul is always
inclined to sex, meat-eating, and intoxication. Therefore
religious scriptures never actually encourage these activities.
Although the scriptural injunctions provide for sex through sacred
marriage, for meat eating through sacrificial offerings, and for
intoxication through the acceptance of ritual cups of wine, such
ceremonies are meant for the ultimate purpose of renunciation."***
Therefore the Vaisnavas do not protest if men in the modes of
passion and ignorance kill animals in these circumstances.
However, men in the mode of goodness should not perform such
activities. To be violent to others is the way of the animals.
Sri Narada Muni describes the way of the animals in these words
(Srimad Bhagavatam 1.13.47):
"Those who are devoid of hands are prey for those who have
hands. Those devoid of legs are prey for the four-legged. The
weak are the sustenance of the strong, and the general rule holds
that one living being is food for another."*
Manu also explains (Manu-samhita 5.56):
"Everyone in material life is attracted to furthering the way
of attachment (pravrtti-marga), but the greatest treasure is to be
gained by following the path of detachment (nivrtti-marga)."*
Nyayaratna: Good. Why do the Vaisnavas object to performance
of sraddha and other rituals to repay the debts one owes to his
ancestors?
Vaisnava dasa: If men who follow the karma-kanda rituals of
the Vedas perform the sraddha ceremony, the Vaisnavas have no
objection. However, the scriptures do say this (Srimad Bhagavatam
11.5.51):
"Anyone who takes shelter of the lotus feet of Mukunda, the
giver of liberation, giving up all kinds of obligation, and has
taken to the path in all seriousness, owes neither duties nor
obligations to the demigods, sages, general living entities, family
members, humankind, or forefathers."*
The conclusion, then, is that devotees who have surrendered to
the Lord do not need to perform karma-kanda sraddha ceremonies to
repay the debts they owe to their ancestors. They worship the
Lord, offer the Lord's prasadam to their ancestors, and then honour
that prasadam with their family. That is the sraddha ritual they
perform.
Nyayaratna: When is one qualified to act in that way?
Vaisnava dasa: On the day when one has faith in the
descriptions of Lord Hari and the holy name of Lord Hari one is
counted as a Vaisnava. This is described by the Supreme Lord
Himself in these words (Srimad Bhagavatam 11.20.9):
"As long as one is not displeased by fruitive activity and as
long as one has no faith in hearing about Me, one has to follow the
rituals of the Vedas."
Nyayaratna: I am very pleased. When I see your scholarship
and sharp intelligence, I have faith in the Vaisnavas. I feel
happiness in my heart. Harihara, why should we argue with these
people? These people are very great scholars. They are very
expert in understanding the scriptures. Whatever we may say to
keep our business prosperous, Nimai Pandita is the greatest
philosopher and Vaisnava who ever took birth in the land of Bengal.
Of this there is no doubt. Now let us cross the Ganges. The day
is almost ended. Calling our "Haribol! Haribol!" Nyayaratna and
his companions departed. Singing "Jaya Sacinananda!", the
Vaisnavas danced.
Chapter Eleven
Nitya-dharma O Byut parasta Arthat Pauttalikata
Eternal Religion and Byut-parasta or Deity Worship
On the Ganges' western shore is the village of Pahara-pura.
That famous village is in the middle of Koladvipa, which is within
Navadvipa. At the time of Sriman Mahaprabhu an especially
respectable and influential man named Sri Madhava dasa
Cattopadhyaya (also known as Ca'kari Cattopadhyaya). Ca'kari had a
son named Srila Vamsivadanananda Thakura. By Lord Mahaprabhu's
mercy, Sri Vamsivadanananda became very great and powerful.
Thinking him an incarnation of Lord Krsna's flute, everyone called
him Prabhu Vamsivadanananda. It was well known that Mother
Visnupriya was especially merciful to Prabhu Vamsivadanananda.
After Mother Visnupriya disappeared, Vamsivadanananda moved the
Deity form of the Lord from Sri Mayapura to Kuliya Pahara-pura.
When his descendants attained the mercy of Mother Sri Jahnavi and
moved to Sripat Baghanapara, the worship of the Deity of Lord
Mahaprabhu was continued by the pujaris living in Malanca in Kuliya-
grama.
The village of Kuliya-grama was situated across the Ganges
from the old city of Navadvipa. In the area of Kuliya were some
famous small hamlets, such as the one named Cinadanga. A devotee
merchant of Cinadanga once held a great spiritual festival in the
temple at Kuliya Paharapura. Many brahmana panditas and all the
Vaisnavas within thirty-two miles of Navadvipa were invited to that
festival. On the day of the festival the Vaisnavas were coming
from all directions. Sri Ananta dasa and others came from Sri
Nrsimha-palli. Sri Goracanda Babaji and others came from Sri
Mayapura. Sri Narayana dasa Babaji and others came from Sri Bilva-
puskarini. Sri Narahari dasa and others came from Sri Modadruma.
The paramahamsa babaji, Vaisnava dasa, and others came from Sri
Godruma. Sri Sacinandana dasa and others came from Sri Samudragar.
The tilaka mark of Lord Hari's temple was on their foreheads,
tulasi beads were around their necks, and all their limbs were
resplendent with the marks of Lord Gaura and Lord Nityananda. In
every hand were beads for chanting the holy names of Lord Hari.
Everyone loudly chanted:
Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
That was the mantra they sang. Some played the karatalas and
sang:
"Glorious Lord Gaura dances in the sankirtana!"
Again and again some danced and sang:
Sri Krsna Caitanya Prabhu Nityananda
Sri Advaita Gadadhara Srivasadi bhakta vrnda
Many tears fell from many eyes. Some limbs had hairs standing
erect in ecstasy. Some fervently called out, "O Gaura-kisora! Will
You eternal pastimes ever be seen by our eyes!" Some Vaisnavas
played mrdangas and repeatedly sang the holy the holy names as they
walked. The women from Kuliya who were devotees of Lord Gaura
became filled with wonder to see the ecstatic love the Vaisnavas
showed. Walking and walking, the Vaisnavas finally came to the
temple, which was now a theatre where there would be a play about
Sriman Mahaprabhu. A cloth around his neck, the host merchant fell
at the Vaisnavas' feet and spoke many humble words. Then the
Vaisnavas took their seats within the theatre. The pujaris came
and placed prasadam flower-garlands around the Vaisnavas' necks.
Then the play Sri Caitanya-mangala began. As they heard the
nectarean pastimes of Lord Caitanya, the Vaisnavas manifested
different kinds of sattvika-bhava ecstasies. As everyone was thus
plunged in an ocean of transcendental bliss, one of the
gatekeepers approached the temple authorities and said that the
head mullah of Satsahaika Paragana had come, was now seated in the
courtyard with his associates, and wanted to talk with a Vaisnava
pandita. The temple authorities informed the assembled babaji
panditas. The nectar of the play was thus interrupted, the
Vaisnavas became unhappy. Sri Krsnadasa Babaji or Madhyadvipa
asked, "What is the mullah's intention?" Aware of the mullah's
intention, one the temple authorities said, "The mullah wishes to
talk with the Vaisnavas about the spiritual truth." He also said
that the mullah had no rival among the Mohammedan scholars, he was
very earnest about preaching his own religion everywhere, and he
was not a fanatic who hated other religions. Also, the emperor at
Delhi greatly respected him. The mullah also asked that only one
or two Vaisnava panditas engage in the conversation about
scripture. He thought in that way the pure Vaisnava religion would
be defeated. Hearing that an opportunity to preach the Vaisnava
religion had now come, the desire to talk with this mullah arose in
the hearts of some of the Vaisnavas. Talking among themselves,
they decided that Goracanda dasa Pandita Babaji of Sri Mayapura,
Sri Vaisnava dasa Pandita Babaji of Sri Godruma, Prema dasa Babaji
of Jahnu-nagara, and Kali-pavana dasa Babaji of Campahatta would go
and talk with the mullah, and when the play Sri Caitanya-mangala
ended, everyone else would come and join them. Calling out, "Jaya
Nityananda!" the four babajis followed the mahanta to the outer
courtyard. The outer courtyard was very pleasant. It was cool
with the shade of a banyan tree. Seeing the Vaisnavas coming, the
mullah and his associates greeted them respectfully. Fully aware
that al souls are servants of Lord Krsna, the Vaisnavas offered
dandavat obeisances to Lord Vasudeva residing in the hearts of the
mullahs. Then the Vaisnavas took their seats. It was a very
beautiful sight. On one side were fifty white-bearded Mohammedan
scholars, nicely dressed and decorated. Behind them some decorated
horses were tethered. On the other side were four humble and
effulgent Vaisnavas. Behind them were many Hindus who had come and
taken their seats out of curiosity. The pandita Goracanda spoke
first, "O noble ones, for what purpose have you remembered us poor
people?" The saintly mullah Badaruddin Sahib humbly replied,
"Salaam! Please accept our respects. We have come to ask some
questions. The pandita Goracanda replied, "As far as I am able, I
shall answer your learned questions. Badaruddin Sahib stepped
forward and said, "Brothers, in Hindu society the worship of
demigods and demigoddesses has existed for many days. In our holy
Koran I see that Allah is one, not two. He has no form. To make
an image of Him and to worship it is a great offense. I asked many
brahmana panditas about this, and they said that although Allah is
indeed formless, the mind cannot meditate on a formless thing, and
therefore one should create an imaginary form of Allah, and that
form should receive our worship and meditation. I am not able to
accept these words very happily. Why not? To create an imaginary
form like that is the work of Satan. We call that 'byut'. To
worship 'byut' is completely forbidden. By that worship one is
pushed far away from pleasing Allah and one becomes worthy of
punishment by Him. We have heard that your first preacher,
Caitanyadeva took all the faults of the Hindu religion. Still, He
was in favour of this 'byut' worship, or worship of a material
thing. We want to know from the Vaisnavas is: Why, after
consulting the scriptures, have you not rejected this 'byut'
worship?"
Hearing this question from the mullah, the Vaisnava panditas
smiled within their minds. Openly they said, "This saintly pandita
babaji will give the answer to you." Replying with, "As you
order", the pandita Goracanda said, "He whom you call Allah, we
call Bhagavan. Both these words refer to the same Supreme
Personality of Godhead. He is called by different names in the
Koran, the Puranas, and in different countries and languages. The
name that best expresses all the qualities of the Supreme
Personality of Godhead should be accepted. That is why we favour
the name Bhagavan over Allah, Brahman, Paramatma and all other
names. The word Allah means 'He who has no superior'. We do not
call superiority the best of the Lord's qualities. We say that
wonderfulness is the best of His qualities. To be very big is
certainly very wonderful. However, the opposite, to be very small,
is also very wonderful. Therefore the name Allah does not reach to
the highest limit of the Lord's wonderful qualities. The word
Bhagavan, however, refers to all wonderful qualities human beings
can know. It puts them all in one word. The ultimate of greatness
and the ultimate of smallness are only one feature of Bhagavan.
That He is the master of all potencies is a second feature of
Bhagavan. Whatever a human being thinks is impossible, His
inconceivable potency can easily accomplish. It is by the power of
His inconceivable potency that He both has a form and does not have
a form. If we say that He does not have a form, then we deny His
inconceivable potency. By His inconceivable potency He has a form
and He enjoys pastimes with His devotees eternally. Allah, Brahman
and Paramatma are formless, therefore They do not have these
wonderful features. Bhagavan is all-auspicious and all- famous.
His pastimes are sweet like nectar. Bhagavan is sublimely
handsome. With spiritual eyes, the liberated souls gaze on His
handsomeness. Bhagavan has all knowledge. He is pure and perfect.
He is beyond the touch of matter. His form is spiritual. He is
beyond the material elements, or 'byut'. Although He is the
creator of the material world, Bhagavan is untouched by matter. He
is independent. The word Bhagavan means "He who has six
opulences'. Bhagavan has two features: 1. opulence and 2.
sweetness. The feature of sweetness is the best friend of the
spirit souls. He is the Lord of our hearts. He is Krsna or
Caitanya. Therefore if someone says that the word of an imaginary
form of Bhagavan is 'byut' worship, or worship of matter, that is
not in opposition to our philosophy. The Vaisnava religion teaches
that one should worship the Lord's eternal form (which is perfectly
spiritual). According to the Vaisnava philosophy this kind of
worship of the Lord's form is not 'byut' worship. If in any book
it is said that this kind of worship is 'byut' worship and is
forbidden, then that book has no authority to forbid it.
Everything depends on the faith within the heart. A person whose
heart is free from 'byut', who is beyond the material world, can
worship the pure spiritual form of the Lord. You are Mullah Sahib.
You are a great pandita. Your heart is certainly free from the
touch of matter. But are the hearts of your neophyte disciples
free from the thought of 'byut'? To whatever extent a man is
filled with thoughts of 'byut' to that extent his worship of God is
really worship of 'byut'. With his mouth he says God is formless,
and his mind is filled with thoughts of 'byut'. The people in
general find it very hard to worship the pure form of the Lord.
Only a person who is specially qualified, who is beyond the touch
of matter, can rise above thinking of 'byut'. I request that you
consider these points."
Mullah: I have considered these points, and I think that the
six wonderful qualities of Bhagavan you have described are also
ascribed to Allah in the holy Koran. There is no need to debate
the etymology of the word Allah is Bhagavan.
Goracanda: Good. Then you accept that the Supreme Being has
opulence and handsomeness. Then it is accepted that he has a
handsome form in the spiritual world, which is a place different
from the material world. That form of the Lord is the Deity we
worship.
Mullah: In our Koran it is also written that the Supreme has a
spiritual form that is greater than the greatest. We accept that.
However, when you make a statue of that spiritual form, that statue
is material. Therefore I say that it is 'byut'. Worship of 'byut'
is not the same as worship of He who is greater than the greatest.
Please say what you think of this.
Goracanda: In the Vaisnava scriptures it is said that one
should worship the pure and spiritual Deity form of the Lord.
Exalted devotees would not worship the Deity form of the Lord if
that form were made of earth or any other material element. In
Srimad Bhagavatam (10.48.13) it is said:
"A human being who identifies this body made of three elements
with his self, who considers the by-products of this body to be his
kinsmen, who considers the Deity form of the Lord to be made of
earth or other material elements, who goes to the place of
pilgrimage simply to take a bath rather than to meet men of
transcendental knowledge there, is to be considered as an ass or a
cow."
In Bhagavad-gita (9.25) it is said:
"They who worship matter remain in the material world."
Therefore the conclusion of the scriptures is that worship of
matter is not allowed. That you can see. However, a certain point
should be explained. Human beings are situated on different levels
of knowledge and purity. A person situated in pure spiritual
knowledge is able to worship the pure spiritual form of the Lord.
Persons situated on lower levels of spiritual awareness understand
the Lord to a lesser degree, and they who are on the lowest level
cannot understand the Lord's spiritual nature at all. When he
meditates on God, a person on the lowest level inevitably imagines
that God has a material form with material qualities. To think
that the Deity form of the Lord is a statue made of clay is the
same as to meditate in the mind on a Supreme that one imagines to
have a form made of matter. Actually for persons on that level of
advancement, worship of the Deity form of the Lord is very
beneficial. In fact, if there were no deity worship, the people in
general would be in an inauspicious condition. If an ordinary
person eager to see God were not able to see the Deity form of the
Lord, then he would lose hope that he would ever see the Lord. The
followers of religions that forbid Deity worship are on a low level
of spiritual advancement. They are materialistic and not
interested in worshipping the Lord. Therefore Deity worship is the
foundation of religion. Pure and wise saints gaze on the form of
the Supreme Lord. Their hearts purified by devotion, they know
that the Deity form of the Lord is pure spirit. As the heart
becomes more and more purified by devotion, the worshipper
gradually comes to understand that the Deity form of the Lord is a
spiritual form reflected within the realm of the material world.
Thus the Deity form is the spiritual form of the Lord, a form that
the great saints have arranged to be reflected within the material
world. An advanced devotees can directly perceive that the Deity
form is perfectly spiritual. An intermediate devotee thinks the
Deity form is a mental image. At first a neophyte devotee thinks
the Deity is a statue made of material elements, but as he
gradually become pure in heart, he also gradually comes to
understand that the Deity is actually made of spirit. Therefore
the Deity form of the Lord should be worshipped by all classes of
devotees. To worship an imaginary form is forbidden. However, to
worship the real eternal form of the Lord is very auspicious.
Therefore the worship of the Deity of the Lord is established for
all three classes of Vaisnavas. There is nothing wrong in it. On
the contrary, it brings the greatest auspiciousness. In Srimad
Bhagavatam (11.14.26) the Supreme Lord Himself declares:
"When a person purifies his heart by hearing and singing pure
songs describing Me, he gradually becomes able to see spirit. He
becomes like a person whose eyesight is restored by medicinal
ointment."
In the material world the mind tends to be filled with
material thoughts. In that condition the soul is not able to
understand his true spiritual identity and he is also not able to
serve the Supreme Lord, who resides in his heart as the Supersoul.
By hearing and chanting the Lord's glories and by performing other
kinds of devotional service, the soul gradually becomes powerful.
Then the bonds of matter that hold him become slackened. As the
bondage of matter becomes slackened, the soul becomes stronger, and
in the course of time the soul becomes exalted. He can directly
see spirit, and he can act on the spiritual platform. Some say
that one should far away all that has no relation to the Lord and
one should act only to attain Him. However, one cannot become
spiritual strong merely by dry knowledge. How can a conditioned
soul get the power to suddenly renounce all that has no direct
relation to the Lord? Can a prisoner in jail release himself
simply by wishing to be free? The soul imprisoned in the material
world has committed an offense to the Supreme Lord. He must find a
way to lessen that offense. The spirit soul is by nature an
eternal servant of Lord Krsna. The root of the soul's offense is
that he has forgotten that. Therefore, somehow or other he should
turn his mind to think of the Lord. By gazing at the Deity form of
the Lord, hearing the description of the Lord's pastimes, and other
devotional activities, the soul gradually revives his original
spiritual nature. The more the soul's original nature is revived,
the more the soul can see spirit directly. Serving the Deity of
the Lord, and hearing and chanting the Lord's glories are the only
way for the neophyte devotee to make spiritual advancement. For
this reason the great saints have established Deity worship in this
world.
Mullah: Is it not better to meditate on an imaginary within
the mind than to make an imaginary Deity form out of the material
elements?
Goracanda: They are the same. When the mind is material, it
thinks only of material things. You may say, Brahman, the Supreme,
is all-pervading". Still, the material mind will think Brahman is
like the material element ether, which is also all-pervading.
However, if I continue to meditate on Brahman in that way, in the
course of time the real truth about Brahman will be manifested in
my heart. Time and space are material. If the mind's meditation
is not beyond time and space, then how can the mind meditate on
something that is beyond the material world. Rejecting the Deity
form as something made of earth, water, or other material elements,
you meditate on an imaginary form of the Lord, a form made of time
and space. That is worship of a material form of the Lord, a
graven image of the Lord. A material so-called form of the Lord is
not needed. The Lord is not material. His is spiritual. That is
His nature. Therefore a process is given to the conditioned souls
by which they can approach the spiritual Supreme Lord. By chanting
the Lord's holy names, by narrating His pastimes, and by
worshipping His Deity form, one gradually becomes more and more
devoted to the Lord. When the worshipper attains pure devotion, he
can see the spiritual form of the Supreme Lord. Philosophical
speculation and fruitive work will not help one to see the Lord.
Mullah: The Supreme Lord is different from matter. It is said
that Satan introduced the worship of material things in order to
trap the souls in the material world. Therefore I think it is not
good to worship material things.
Goracanda: The Supreme Personality of Godhead is one without a
rival. No one can possible compete with Him. Everything in this
material world was created by Him and is dependent on Him. The
Supreme Lord may be worshipped in many different ways. He is
pleased by all these different kinds of worship. It is not that He
will become an enemy if someone worships Him in a particular way.
He is all-auspicious. If you say that Satan does something, then I
say that Satan does not have the power to do anything against the
Supreme Lord's will. If Satan exists, then he must be an
individual soul dependent on the Supreme Lord. however, I think
that this Satan does not exist. Why not? Because in this material
world nothing can ever be done to thwart the Supreme Lord's will.
There is not a single individual soul who is not dependent on the
Supreme Lord. You may ask, 'What is the origin of sin?' I reply:
The individual soul is by nature a servant of the Supreme
Personality of Godhead. Awareness of this fact is knowledge. To
forget this fact is ignorance. If an individual spirit soul
forgets this fact, then he sows the seed of sins in the field of
his heart. A person who always remains a liberated associate of
the Lord does not plant the seed of sin in his heart. Instead of
imagining this mythological Satan, one should honestly see the
ignorance in his own heart. Therefore, even if one worships the
Supreme Lord as present in the material elements, he commits no
offense. Therefore Deity worship is necessary for the neophyte
devotee and the source of great auspiciousness for the advanced
devotee. Therefore the idea that Deity worship is not good is only
a theory of some thinkers. It is not at all supported by the pure
scriptures.
Mullah: Deity worship is not good for attaining love of God.
It simply fills the mind with many material ideas.
Goracanda: By studying the ancient history books we can see
that your conclusion is wrong. Many neophyte devotees begin their
spiritual life by worshipping the Deity form of the Lord. As they
continue the Deity worship in the association of the devotees, they
gradually become advanced, and then they can directly see that the
Deity is the spiritual form of the Supreme Lord Himself. Then they
become plunged in a great ocean of spiritual love for the Lord.
This is the undeniable truth: Association with the devotees of the
Lord is the root of all that is good. By associating with
spiritually advanced devotees of the Lord, one gradually attains
spiritual love for the Lord. When one attains spiritual love for
the Lord, the idea that the Deity form is material perishes. As
one gradually becomes advanced, he attains great good fortune. Non
Aryan religions are generally opposed to deity worship. But look!
How many followers of those religions have attained spiritual love
for the Lord? They simply spend their time arguing with each other
and hating each other. How can they understand loving devotion to
the Lord?
Mullah: If one has love for the Lord, then there is no fault
in His worshipping the Deity. However, how can the worship of a
dog, a cat, a snake, a debauchee, or some other kind of being be
worship of the Supreme Lord? The honourable prophet has
specifically forbidden worship of 'byut'.
Goracanda: The people in general are grateful to God. Whether
they sin or not, they have faith in the supremacy of God, and they
bow down before the wonders that are displayed in this world.
Prompted by their gratitude to God, the ignorant aborigines bow
down before the sun, the river, the mountain, or anything that is
very big and grand. They offer themselves to these things and they
reveal their hearts to them. Although there is certainly a great
difference between spiritual love for the Lord and the worship of
material things, the bewildered people who show their gratitude to
God by bowing down before these material things gradually attain a
good result. Therefore it you see with the eye of reason, you will
not blame them for worshipping material things. If one meditates
on a formless all-pervading God, or if without any spiritual love
one offers namaz prayers or other prayers, then how is that
different from worshipping a cat? It is our idea that one should do
whatever is necessary to arouse one's love for God. If those
neophytes are mocked or attacked, then the path of gradual
spiritual advancement will be blocked. Dogmatic people refuse to
honour the followers of other religions. They mock and attack
others who do not worship in the same way they do. They make a
great mistake.
Mullah: Should it then be said that everything is God, and the
worship of anything is the worship of God? Is the worship of sins
worship of God? Is the worship of sinful desires worship of God?
Is God pleased by any kind of worship?
Goracanda: We do not say that everything is God. Rather, God
is different from all else. Everything is created by God and
dependent on Him. Everything has a relationship with God. By
following the thread of that relationship, any thing may lead one
to become curious about God. Therefore the sutra says:
"Curiosity pushes one to tastes things."
Therefore this kind of curiosity gradually pushes one to try
to experience what is spirit. You are all great panditas. If you
are merciful and generous, you will understand what is the truth of
this. We are only poor Vaisnavas. We do not like to enter into
debates. If you give permission, we will now hear the musical play
Sri Caitanya-mangala.
No one could understand what conclusion the mullah came to by
hearing these arguments. After a short silence he said, "I am glad
to hear your arguments. I will come on another day and ask about
something else. Now it is late. We wish to return to our homes.
After speaking these words, the mullah sahib and his followers
mounted their horses and left for Satasaika Paragana. The babajis
happily called out the holy names of Lord Hari, and entered the
temple to hear the play Sri Caitanya-mangala.