Bhaktivinoda Thakura

Sri Jaiva-dharma

Volume Four

Table of Contents
Chapter Eighteen - Nitya-dharma O Sambandhabhidheya Prayojana (prameyantar-gata
Bhedabheda-vicara)
Eternal Religion and Sambandha, Abhidheya and Prayojana (Simultaneous Oneness and
Difference

Chapter Nineteen - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Abhidheya-vicara)
Eternal Religion and Sambandha, Abhidheya, and Prayojana (Abhidheya) Page 13

Chapter Twenty - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Abhidheya-vicara Vaidha-sadhana-bhakti)
Eternal Religion and Sambandha, Abhidheya and Prayojana
(Abhidheya: Vaidha-sadhana-bhakti)

Chapter Twenty-one - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Abhidheya-vicara Raganuga-sadhana-bhakti)
Eternal Religion and Sambandha, Abhidheya and Prayojana
(Abhidheya: Raganuga-sadhana-bhakti)

Chapter Twenty-two - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Prayojana-vicararambha)
Eternal Religion and Sambandha, Abhidheya and Prayojana
(The Discussion of Prayojana begins)

Chapter Eighteen
Nitya-dharma O Sambandhabhidheya Prayojana (Prameyantar-gata
Bhedabheda-vicara)
Eternal Religion and Sambandha, Abhidheya and Prayojana
(Simultaneous Onenesss and Difference

Vani-Madhava was a vicious person. Reproached by Vrajanatha,
in his mind he plotted how to harm both Vrajanatha and the babajis.
He met with some thugs and together they decided that when he
returned from Srivasa's courtyard, Vrajanatha would be attacked at
a secluded place near Laksmana-tila. Hearing of this plot,
Vrajanatha decided to visit the saintly elderly babaji only during
the daytime. Also, he would not visit Srivasa's courtyard every
day, and when he did it would be only in the daytime and
accompanied by a bodyguard. Vrajanatha had some tenants. Among
them was an expert fighter named Harisa Doma. Vrajanatha said to
Harisa, "Today a great calamity has fallen upon me. If you help, I
may be protected from it." Harisa replied, "Sir, I will do
whatever you ask. Give the word, and I will kill your enemy."
Vrajanatha said, "Vani-Madhava wants to harm me. I am no longer
able to visit the Vaisnavas in Srivasa's courtyard. Vani-Madhava
plans to have me attacked on the road." Harisa replied, "Sir how
can he attack you when Harisa is there? Know that this bamboo club
will fall on Vani-Madhava Thakura's head. Sir, take me with you
whenever you go to Srivasa's courtyard. Who can harm you? I can
defeat a hundred fighters."
Accompanied by Harisa Doma, Vrajanatha would visit Srivasa's
courtyard only once every two or four days. He could not stay for
long. He could not hear discussions of the spiritual truth. In
his heart he became sad. Ten or twenty days passed in this way,
and then Vani-Madhava died of snakebite. Hearing the news of Vani-
Madhava's death, the Vaisnava Vrajanatha thought, "Is this fate of
a person who hates Vaisnavas?" In his mind he remembered these
words of Srimad Bhagavatam (10.1.38):
"One may die today or after hundreds of years, but death is
sure for every living entity."*
He thought, "No one lives forever. Everyone must die. What
obstacle now stops me from going to Srivasa's courtyard every day?"
That evening at sunset Vrajanatha went to Srivasa's courtyard and
offered dandavat obeisances to the saintly babaji. He said, "from
today on I will visit your feet every day. The obstacle Vani-
Madhava has left this world." The very merciful babaji was at
first silent and thoughtful, unhappy to hear that a person whose
spiritual intelligence was not awakened had died. Then he said,
"It is said (Sri Caitanya-caritamrta Antya 2.163):
"A person is sure to achieve the results of his fruitive
activities."*
"The soul must go where Lord Krsna sends him. Baba, are you
unhappy at heart?"
Vrajanatha: The only unhappiness in my heart is that for some
days I have not heard the nectar of your teachings. That has
troubled my heart. I wish to hear the remaining teachings of the
Dasa-mula.
Babaji: I am always ready to teach you. Just tell me how far
you have heard and what questions have risen in your mind.
Vrajanatha: What is the name of the pure philosophy Sri Sri
Gaura-kisora taught to the world? Advaita-vada, Suddhadvaita-vada,
Visistadvaita-vada, and Dvaita-vada are the names of the
philosophies taught by the previous acaryas. Did Sri Gaurangadeva
accept one of these philosophies, or did He teach a different
philosophy? In describing the sampradayas, you said that Sri
Gauranga is in the Brahma-sampradaya. Did He teach the Dvaita-vada
of Sri Madhvacarya, or did He teach something else?
Babaji: Baba, please listen to the eight verse of the Dasa-
mula:
"The entire spiritual and material creation is manifested from
the potency of Lord Hari. The impersonalist idea is an impurity of
the Kali-yuga and it is refuted by the Vedas. The pure truth
taught by the Vedas is the philosophy of acintya-bhedabheda
(simultaneous oneness and difference). By understanding this truth
one eventually attains the perfection of love for the Supreme
Eternal."
The conclusions taught in the Upanisads are called "Vedanta"
(the conclusion of the Vedas). Srila Vyasadeva summarised these
conclusions in a book of four chapters, a book called the Brahma-
sutra or Vedanta sutra. The truly learned people of this world
respectfully accept the authority of this book. The general
conclusion is that the Vedanta-sutra gives a proper exposition of
the truths taught in the Vedas. The different acaryas have each
explained Vedanta-sutra in a way to support their conclusions. Sri
Sankaracarya used the Vedanta-sutra to support his philosophy of
impersonalism (vivarta-vada). He said that the philosophy of
parinama-vada is not correct, for it must lead to the conclusion
that Brahman is not the highest. He taught a philosophy called
vivarta-vada, which is also called mayavada. To support this
philosophy of vivarta-vada, he collected quotations from all the
Vedas. It seems that the philosophy of parinama-vada must have
been popular before his time. By establishing his vivarta-vada,
Sri Sankara suppressed the parinama-vada. Still, the vivarta-vada
is only one of many theories. Displeased with it, Sri Madhvacarya
created the theory of dvaita-vada. He collected quotes from all
the Vedas to support his theory of dvaita-vada. In the same way
Srimad Ramanujacarya established the Vasistadvaita-vada and
collected quotations from the Vedas to support it. Sri Nimbarka
Acarya established his philosophy of dvaitadvaita-vada and he also
collected many quotes from the Vedas to support it. Sri Visnu
Svami preached the philosophy of suddhadvaita-vada, which he based
on the Vedanta-sutra and the texts of the Vedas. The mayavada
philosophy preached by Sri Sankaracarya is opposed to the truths of
devotional service. Each with his own philosophy, the four
Vaisnava acaryas taught that devotional service is the highest
conclusion. Sriman Mahaprabhu based His philosophy on all the
statements of the Vedas. His philosophy is called 'acintya-
bhedabheda" (simultaneous oneness and difference). This philosophy
accepts the basic framework of Madhvacarya's teachings.
Vrajanatha: What is the parinama-vada?
Babaji: There are two kinds of parinama-vada: brahma-parinama-
vada and sakti-parinama-vada. The brahma-parinama-vada teaches
that Brahman becomes transformed into the individual souls and the
material world. Thus they say that only Brahman exists, and to
support their idea they quote these words of the Chandogya Upanisad
(6.2.1):
"Brahman is one without a second."
This theory may be called 'advaita-vada' (impersonalism).
Look. In this context 'vivarta' and 'parinama' are synonyms. On
the other hand, the philosophy of sakti-parinama-vada declares that
Brahman Himself never becomes transformed. Rather it is Brahman's
inconceivable potency that becomes transformed. The jiva-sakti
becomes transformed into the individual spirit souls and the maya-
sakti becomes transformed into the material world. If this version
of parinama-vada is accepted, Brahman does not become transformed.
The act of transformation is defined in these words:
"Transformation is when something appears to be what it is
not."
What is transformation? Transformation is when something
appears to be different that what is it. Milk becomes transformed
into yoghurt. It is still milk in essence. It only appears to be
something else. That is transformation. According to the brahma-
parinama-vada, the individual spirit souls and the material world
are both transformations of Brahman. This idea is not correct. Of
this there is no doubt. The impersonal Brahman has no qualities.
Therefore it has nothing that could be transformed into something
else. Therefore it cannot be said to be the origin of
transformations. Therefore the brahma-parinama-vada theory is not
good. On the other hand, the sakti-parinama-vada does not have
these defects. According to sakti-parinama-vada, Brahman is not
transformed. Rather it is Brahman's potency, which can do any
impossible thing, that is transformed into the atomic individual
souls and into the perverted reflection that is the material world.
When Brahman desires, "Let the individual souls come into
existence", numberless souls are manifested from His potency. When
Brahman desires, "Let the material world come into existence",
material universes without limit are manifested from His potency.
These things are not transformations of Brahman. If someone says,
"If Brahman has a desire, then Brahman is transformed. The desire
itself is a transformation of the original desireless Brahman. How
is it possible that Brahman can be transformed in this way?" then I
reply, "You are assuming that Brahman's desire is like the desires
possessed by the individual spirit souls. That is why you say
Brahman's desire is evidence that Brahman becomes transformed. The
individual spirit soul is very small, and therefore his desire
naturally touches Brahman's other potencies. For this reason the
soul's desires are actually transformations. However, Brahman's
desires are completely independent. They are part of His intrinsic
nature and are not subjected to outside influences. They are at
once the same as and different from His potencies. Therefore
Brahman's desires are part of His original nature. They do not
involve any transformations. Ordered by His desires, His potencies
act. His potencies then become transformed. The living entity's
small intelligence does not have the power to discover these subtle
truths unaided. These truths are known only by hearing the
testimony of the Vedas. Now we may consider the nature of the
transformation of the potency. The example of milk being
transformed into yoghurt is not the only example to show the
transformation of potency. Although material analogies cannot give
one a complete understanding of spiritual realities, they can help
one understand certain aspects of it. Even though it is material
in nature, a cintamani jewel is said to produce many other jewels
within itself being changed in any way. The Spiritual Supreme
Personality of Godhead creates in a way like that. The Supreme
Personality of Godhead remains completely unchanged after
creating, by His desire and with the aid of His inconceivable
potency, the numberless individual souls and numberless material
universes consisting of fourteen planetary systems. This
explanation that the Supreme is "untransformed" does not mean that
the Supreme exists only as the qualityless impersonal Brahman. The
word 'brahman' means the greatest (brhat). Therefore the word
"brahman" directly refers to the eternal Supreme Personality of
Godhead, who is the master of six opulences. If we only say that
He is 'untransformed' and do not say anything else about Him, we do
not accept His cit-sakti (spiritual potency). The truth is that by
the power of His inconceivable potency, He is simultaneously the
qualityless Brahman, and the Supreme Person who possesses a host of
spiritual qualities. Therefore to say only that He is
'untransformed' means to understand only half of His nature, and
thus not understand Him in full. The Vedas have used the
instrumental (by), ablative (from), and locative (in) cases to
describe His relationship with the material world. In the
Taittiriya Upanisad (3.1.1) it is said:
"Please know that Brahman is He from whom all living beings
are born, by whose power they remain alive, and into whom they
enter at the end."
When it is said that the living beings are manifested from
Brahman, the ablative case is used. When it is said that the
living beings live by Brahman's power, the instrumental case is
used. When it is said that the living beings enter into Brahman,
the locative case is used. In this way it is said that the Supreme
has qualities. This shows that He is the Supreme Person, for it is
a person that has qualities. Srila Jiva Gosvami describes the
Supreme Person in these words:
"The Absolute Truth is one. Still, by His inconceivable
potency He is manifested in four ways: 1. svarupa (His original
form), 2. tad-rupa-vaibhava (His incarnations), 3. jiva (the
individual spirit souls), and 4. pradhana (the material energy).
These four features are like: 1. the interior of the sun planet, 2.
the sun's surface, 3. the sunlight, and 4. the reflection of the
sun."
This example of course, explains only a small part of the
Lord's nature. His svarupa (original form) is His form of
eternity, knowledge and bliss. His svarupa-vaibhava
(manifestations of His form) are His spiritual abode, name,
associates and paraphernalia. The jiva-sakti is the abode of the
numberless eternally liberated and conditioned individual souls,
who are tiny particles of spirit. The pradhana is the material
world of subtle and gross material elements. As these four
features are eternal, so the oneness of the Absolute Truth is also
eternal. Someone may ask: "How is it possible that the Lord is
eternally manifest in these four ways, but still is eternally one?
Is it not a contradiction that He is both one and many
simultaneously?" To this the answer is given: The intelligence of
the individual living entities will certainly declare that it is
impossible. But why should it not be possible? The intelligence
of the individual living entity is very small and limited, and, on
the other hand, the powers of the Supreme Personality of Godhead
are beyond human conception. Therefore, for the Lord it is not
impossible.
Vrajanatha: How do you define 'vivarta-vada"?
Babaji: In the Vedas there is description of transformation
(vivarta), but that description is not at all like what has become
known as the 'vivarta-vada'. Sri Sankaracarya has used the words
'vivarta' and 'vivarta-vada' to mean 'maya-vada' (the philosophy of
impersonalism). The true meaning of the word 'vivarta' is given in
these words:
"The word 'vivarta' means 'misunderstanding the true nature of
a certain thing'."
The individual is a tiny particle of spirit. But when he is
imprisoned in the gross and subtle material body, he becomes
bewildered and thinks, "I am this gross and subtle material body."
Thus he misunderstands his true identity. "Misunderstanding" is
the only definition of 'vivarta' given in the Vedas. Someone may
think, "I am Raghunatha Bhattacarya, the son of Sanatana
Bhattacarya", and someone else may think, "I am Sadhu Candala, the
son of Vise Candala". In this way the intelligence becomes
bewildered. Both of those persons are individual souls, tiny
particles of spirit. They are not Raghunatha Bhattacarya and Sadhu
Candala. Still, they are bewildered and they think they are
identical with the material body. To mistake a rope for a snake or
the glistening on a seashell's surface for silver are other
examples of misunderstandings (vivartas). By all these examples
the Vedas teach that one should throw far away the idea that he is
identical with the material body. The mayavadis (impersonalists),
however, reject this proper use of the word 'vivarta' and teach a
funny theory they called 'vivarta-vada'. They say that the idea "I
am the Supreme" is the true idea, and the misconception, or
vivarta, is the idea "I am an individual spirit soul". By
accepting this kind of ''vivarta-vada" one will not understand what
is the actual truth. The true vivarta-vada does not at all
contradict the sakti-parinama-vada. On the other hand, the
mayavadis (impersonalists') vivarta-vada is only an object of
laughter. The mayavadis' vivarta-vada is of three kinds: 1. the
soul is really Brahman but he becomes bewildered into thinking that
he is an individual soul, 2. the idea that the individual souls are
reflections of Brahman, and 3. the idea that Brahman takes a nap
and dreams that He has become the many individual souls. None of
these are the true vivarta-vada. The evidence of the Vedas refutes
them all.
Vrajanatha: What is this mayavada philosophy? My intelligence
does not understand it.
Babaji: Try to understand it soberly and carefully. The maya-
sakti is a perverted reflection of the svarupa-sakti (internal
potency). The maya-sakti cannot enter the spiritual world. The
maya-sakti is the controller of the material world. Because he is
bewildered by ignorance, the soul enters the material world.
Spiritual things are real and do have an independent, separate
existence. However, the mayavada theory does not accept the
reality of spiritual things. The mayavada theory declares that the
individual soul is actually Brahman, and it is only by the
influence of maya that he thinks he is different from Brahman. The
mayavada theory declares that as long as he is under maya's
influence, the soul thinks he is an individual soul, but when he
becomes free of maya's influence, the soul learns that he is
actually Brahman. The mayavada theory declares that when maya's
influence ceases, the individual spirit soul also ceases to exist.
In this way liberation is thought to mean nirvana, or the souls
merging into the existence of Brahman. In this way the mayavada
theory does not accept the existence of a pure individual spirit
soul, free from maya's clutches. The mayavada theory also declares
that when he incarnates in the material world, Brahman must take
shelter of maya and accept a body made of matter. Brahman thus
does not have a spiritual form and must accept a form made of
matter. Thus Brahman accepts the different material forms of His
incarnations, descends to the material world, performs very great
deeds, leaves His material form behind, and returns to His own
abode. The mayavadis' offer one kindness to the Supreme Lord.
They say that individual souls and the incarnations of Brahman have
one difference. They say that the individual souls are dependent
on their past karma, are pushed into the gross material body
against their will, and carried along by the strong current of
their past karma, are forced to suffer old-age, death and re-birth.
On the other hand, the Supreme Lord accepts a material body,
material identity, material name, material qualities, and other
material things voluntarily, by His own will, and by His own will
at a certain time He abandons those material things and becomes
again manifest as pure spiritual consciousness. Although He
performs activities, the Lord is not forced to accept the karmic
results of those actions. All these are the mistaken conclusions
of the mayavadis.
Vrajanatha: Do the Vedas give any evidence to support the
mayavada philosophy?
Babaji: No. In no place do the Vedas teach the mayavada
philosophy. Actually, the mayavada philosophy is identical with
Buddhism. In the Padma Purana Lord Siva tells Parvati:
"The mayavada philosophy is impious. It is covered Buddhism.
My dear Parvati, in the form of a brahmana in Kali-yuga I teach
this imagined mayavada philosophy."*
Vrajanatha: O master, why did Lord Siva, who is the best of
Vaisnavas and the leader of the demigods, do such a wicked deed?
Babaji: Lord Siva is a guna-avatara of the Supreme Personality
of Godhead. At one time the demons had taken to following the path
of devotion in order to fulfil their own sinful lusty desires.
Seeing this the merciful Supreme Personality of Godhead, concerned
for the benefit of the true, sincere devotees decided to deter the
demons from following the path of devotion. With this in mind, He
called for Lord Siva and told him, O Siva, that the demons in the
mode of ignorance are now preaching the path of pure devotional
service is not good for the world. Please write a book to bewilder
the demons. Conceal the truth about Me and preach the mayavada,
impersonal philosophy. The demons will then leave the path of pure
devotional service and take shelter of impersonalism. That will be
very pleasing to My genuine pure devotees. Of this there is no
doubt. The great Vaisnava Siva unhappily accepted this order of
the Supreme Lord. However, he placed the Lord order on his head
and obediently preached the mayavada philosophy. How can there be
any fault, then, for Lord Siva, the spiritual master of the entire
world?
Vrajanatha: For the good of all the conditioned souls, the
Supreme Personality of Godhead turns the wheel of the material
world of birth and death. The Sudarsana-cakra He holds in His hand
brings only good. His order brings only good. The servant's duty
is to carry out his master's order. Therefore the pure Vaisnavas
do not blame Lord Siva for descending as Sankaracarya and preaching
the mayavada philosophy. Now I will recite the scripture evidence
for all this. Please listen. In the Padma Purana the Supreme Lord
tells Siva:
"O Siva, because you worship Me, I will always give My
blessings to you. In Kali-yuga, mislead the people in general by
propounding imaginary meanings of the Vedas to bewilder them. In
this way conceal Me and make people turn away from Me."
In the Varaha Purana the Supreme Lord tells Siva:
"O mighty-armed Siva, please write books filled with lies, and
thus bewilder the people.
"O might-armed one, please preach a collection of lies. Place
yourself in the forefront, and conceal Me."
Babaji: Do any Vedic passages refute the mayavada theory?
Vrajanatha: All the Vedas refute the mayavada theory.
Searching through all the Vedas, the mayavadis have found four
statements to buttress their argument, and these they call maha-
vakyas (the great statements of the Vedas). These four statements
are (Chandogya Upanisad 3.14.1):
"Everything is Brahman."
Brhad-aranyaka Upanisad 4.4.19 and Katha Upanisad 2.1.11:
"Nothing is different from Brahman."
Aitareya Upanisad 1.5.3:
"Brahman is consciousness."
Chandogya Upanisad 6.8.7:
"O Svetaketu, you are that."
Brhad-aranyaka Upanisad 1.4.10:
"I am Brahman".
What does the first of these maha-vakyas teach? It teaches
that the material world and the individual souls are all Brahman,
that there is nothing but Brahman. What is the nature of Brahman?
That is explained in another place in the Vedas. In the
Svetasvatara Upanisad (6.8) it is said:
"The Supreme Lord has nothing to do. Nothing is equal to Him
or greater than Him. He acts in different phases by manifesting
His parts and parcels which are all simultaneously differently
situated by His unlimited, variegated potencies. Each potency acts
quite naturally in sequences, providing Him full knowledge, power
and pastimes."*
In these words Brahman and Brahman's potency are accepted as
one. Here it is said that the potency is the property (svabhaviki)
of Brahman, and it is also said that the potency is manifested in
many different ways (vividha). Because the potency and the master
who possesses the potency are not different, it may certainly be
said that nothing is different from Brahman. However, when we look
at the material world, we can also see that in another sense
Brahman and His potency are certainly different. In the Vedas
(Katha Upanisad 2.13 and Svetasvatara Upanisad 6.10) it is said:
"The Supreme Lord is eternal and the living beings are
eternal. The Supreme Lord is cognisant and the living beings are
cognisant. The difference is that the Supreme Lord is supplying
the necessities of life for the many other living entities."*
In these words of the Vedas variety is accepted as an eternal
fact. In the other passages of the Vedas (Svetasvatara Upanisad
6.8) the Lord's potency and His knowledge, power, and pastimes are
also considered, in one sense, to be different from Him.
Now let us consider these words of Aitareya Upanisad (1.5.3):
"Brahman is consciousness."
Here is it said that Brahman is identical with consciousness.
The nature of consciousness is described in these words of Brhad-
aranyaka Upanisad (4.4.21):
"A wise man who understands the Supreme falls in love with
Him."
Here the word 'prajna' does not mean merely 'consciousness'.
Here it means 'love and devotion'.
Now let us consider these words of Chandogya Upanisad (6.8.7):
"O Svetaketu, you are that."
These words supposedly teach that the Supreme Lord and the
individual spirit soul are identical. However, the proper
explanation of these words is found in this passage from the Brhad-
aranyaka Upanisad (3.8.10):
"He is a miserly man who does not solve the problems of life
as a human and who thus quits this world like the cats and dogs,
without understanding the science of self-realisation."*
The words 'tat tvam asi' therefore actually mean "He who has
attained devotion to the Lord is a true brahmana."
Now let us consider these words of Brhad-aranyaka Upanisad
(1.4.10):
"I am Brahman".
Some thinkers say that the knowledge described in these words
does not culminate in devotional service as its final attainment.
This idea is criticised by these words of Isa Upanisad (mantra 9):
"Those who engage in the culture of nescient activities shall
enter into the darkest region of ignorance. Worse still are those
engaged in the culture of so-called knowledge."*
These words mean that persons who are ignorant and do not know
that they are pure spirit souls enter into terrible blinding
darkness. However, they who, even though they become free from
that ignorance, foolishly think that the individual soul is Brahman
and not a tiny particle of spirit, enter into an even more terrible
blinding darkness of ignorance. O baba, the Vedas are like an
ocean that has no shore. One should carefully study each mantra of
each Upanisad and then one should study the Upanisads together as a
whole. In that way one will understand the true meaning of the
Vedas. However, if one only studies a few passages here and there,
the conclusion he gets at the end will be horrible and wrong.
Therefore, after carefully studying all the branches of the Vedas,
Sriman Mahaprabhu taught the final conclusion: that the individual
spirit souls and the material world are simultaneously,
inconceivably one and different from the Supreme Personality of
Godhead.
Babaji: Please explain to me more clearly how this philosophy
of inconceivable simultaneous oneness and difference is the true
teaching of the Vedas.
Vrajanatha: In the Chandogya Upanisad (3.14.1) it is said:
"Everything is Brahman."
In the Chandogya Upanisad (7.25.2) it is said:
"The Supreme Soul is everything."
In the Chandogya Upanisad (6.2.1) it is said:
"In the beginning only the Supreme existed. There was none
but Him."
In the Svetasvatara Upanisad (5.4) it is said:
"As the sun shines in all directions: above, below and across,
so the glorious Supreme Personality of Godhead rules all
creatures."
These passages describe the oneness part of simultaneous
oneness and difference.
In the Taittiriya Upanisad (2.1) it is said:
"One who understands the Supreme, attains the Supreme."
In the Katha Upanisad (1.2.22 and 2.1.4) it is said:
"A wise man who meditates on the all-pervading Supreme Soul
never laments."
In the Taittiriya Aranyaka, First Anuvaka, it is said:
"Brahman is limitless, eternal and all-knowing. A person who
knows that Brahman stays both in the spiritual sky and in the
hearts of all creatures attains Brahman. He associates with the
all-knowing Brahman. All his desires are fulfilled."
In the Svetasvatara Upanisad (3.9) it is said:
"There is no truth superior to that Supreme Person because He
is the supermost. He is smaller than the smallest and He is
greater than the greatest. He is situated as a silent tree, and He
illumines the transcendental sky, and as a tree spreads its roots,
He spreads His extensive energies."*
In the Svetasvatara Upanisad (6.16) it is said:
"The Supreme Person is fully aware of everything. He is the
Supersoul, the master of all transcendental qualities."*
In the Katha Upanisad (2.23) and the Mundaka Upanisad (3.2.3)
it is said:
"The Supreme Lord is attained only by one who He Himself
chooses. To such a person he manifests His own form."*
In the Svetasvatara Upanisad (3.19) it is said:
"Learned transcendentalists explain that God is the greatest,
the original person."*
In the Isa Upanisad (mantra 8) it is said:
"The Supreme Personality of Godhead has been fulfilling
everyone's desires since time immemorial."*
In the Kena Upanisad (3.6 and 3.10) it is said:
"I do not understand who this yaksa is."
In the Taittiriya Upanisad (2.7) it is said:
"In the beginning only the Supreme existed. From Him
everything was born. Then He personally appeared within the world.
That is why He is called 'sukrta' (the creator)."
In the Katha Upanisad (2.13) and the Svetasvatara Upanisad
(6.13) it is said:
"Of all eternal beings one is the most important."
In the Mandukya Upanisad (mantra 2) it is said:
"The Supreme soul is the greatest. He is everything. He
manifests in four forms."
In the Brhad-aranyaka Upanisad (2.5.14) it is said:
"All living beings find that the Supreme Person is sweet like
nectar."
In these and countless other passages, the Vedas declare that
the individual souls are eternally different from the Supreme.
Every part of the Vedas is beautiful and good. No part should be
rejected. That the individual souls are eternally different from
the Supreme is the truth. That the individual souls are eternally
non-different from the Supreme is also the truth. Both are true
simultaneously. All the Vedas declare that difference and non
difference are both true. This simultaneous difference and non
difference is inconceivable, beyond the power of human intelligence
to understand. Applying material logic to understand it will bring
only confusion. What the Vedas speak is always the truth. The
Vedas' statements should not be rejected merely because they are
beyond the understanding of our tiny human intelligence. In the
Katha Upanisad (1.2.9) it is said:
"Ordinary material logic cannot be used to disprove the truths
taught by the Vedas."
In the Kena Upanisad (2.2) it is said:
"I do not think, 'I do not know anything about the Supreme'.
Neither do I think, 'I know everything about the Supreme'."
In these passages the Vedas declare that the Lord's potency is
inconceivable. Therefore material logic is not the proper tool
with which to understand the Lord's potency. In the Mahabharata it
is said:
"The Puranas, Manu-samhita, the Vedas with all their limbs and
the science of Vedic medicine are the words of the Supreme
Personality of Godhead. They are His commands. Material logic
cannot refute them."
Thus simultaneous oneness and difference is the pure truth,
the conclusion taught by the Vedas. When one considers the final
goal and need of all individual souls, he will see that there is no
conclusion but simultaneous oneness and difference. When one
understands this truth of simultaneous oneness and difference, he
will see that the difference between the soul and the Supreme is
eternal. Without understanding this difference, the individual
soul cannot attain the true goal of life: love for the Supreme.
Babaji: What evidence from scripture and logic shows that love
for the Supreme is the final goal of life?
Vrajanatha: The Vedas (Mundaka Upanisad 3.1.4) declare:
"The Supreme Person is the life of all that live. One who
knows Him is not eager to talk of other things. Such a person
loves the Lord, always remembers the Lord's pastimes, and is active
in the Lord's service. He is the best of transcendentalists."
In the Brhad-aranyaka Upanisad (2.4.5 and 4.5.6) it is said:
"Every living being loves others not to please them, but to
please himself."
These words of Brhad-aranyaka Upanisad show that love is the
individual soul's primary need and goal. Baba, love for the
Supreme is described in many passages of the Vedas and the Srimad
Bhagavatam. It is clearly described in these words of the
Taittiriya Aranyaka, Seventh Anuvaka:
"Who could live, who could breathe, if he did not find
pleasure in his heart? Living in the heart, the Supreme
Personality of Godhead gives pleasure to all living beings."
Happiness is a state of being created by love. All spirit
souls strive to find pleasure. Persons striving for liberation
think liberation will bring them pleasure. That is why they are
mad after liberation. Materialists think material sense objects
will bring them pleasure. That is why they chase after sense
objects. The hope for pleasure pushes the living entity into
action. The devotees act so they can find pleasure in service to
Lord Krsna. Thus all living entities are searching for pleasure
and for love. For the sake of pleasure and love they are even
willing to give up their bodies. The conclusion is this: everyone
sees pleasure and love as their final goal,, their true need. No
one will deny it. One may be an atheist, one may be a theist, one
may be a proponent of fruitive work (karma-vadi), one may be an
impersonalist (jnana-vadi), one may be a hedonist (kami), one may
be an ascetic (niskami), all living entities are searching for
pleasure and love. All search for pleasure and love, but not
everyone finds it. The proponents of fruitive work think they will
find pleasure and love in Svargaloka. However, the Bhagavad-gita
(9.21) says of them:
"When they have thus enjoyed heavenly sense pleasure, they
return to this mortal planet again. Thus, through the Vedic
principles, they achieve only flickering happiness."*
This means that eventually they must fall down from
Svargaloka. In this way their plan to enjoy becomes frustrated.
When a person fails to find true pleasure in the wealth, children,
fame, power, and other things available in the world of human
beings, he begins to desire the pleasures available in Svargaloka.
When he must fall from Svargaloka he realises that the pleasures
available there are not very valuable. Then he sees that the
pleasures of the human worlds, of Svargaloka, and of the highest
material planets, even up to the planet of the demigod Brahma, are
all temporary. Then he begins to search for impersonal. When he
finally attains impersonal liberation, he sees that there is not
real pleasure in that either. Then he searches for another path to
follow. How is it possible to find either pleasure or love in
impersonal liberation? If a person's sense of identity is
annihilated, how can he enjoy any pleasure? Or if everything
becomes one, how can he enjoy any pleasure? Who will exist to
experience the pleasure? If I lose my identity, who will exist to
experience Brahman? The statement "Pleasure exists in impersonal
liberation" has no meaning, for no one exists to experience the
pleasure. In impersonal liberation does pleasure exist, or does it
not exist? What is the conclusion? If my personal identity is
destroyed, then everything about me is destroyed. What remains of
me, that I can experience the attainment of a goal or the
fulfilment of a need? In impersonal liberation I do not exist. I
do not exist at all. If someone says, "In impersonal liberation I
exist as Brahman", then Brahman does not perform any action. Is it
not so? If I become Brahman eternally, then there is nothing for
me to attain, and therefore I need not perform any action.
Therefore in impersonal liberation is not the way to attain
pleasure or love. Actually impersonal liberation does not exist.
It is only a trick played on the individual soul. It is a flower
imagined to float in the sky. Devotional service is the only
method by which the individual souls can attain the true goal of
their live and fulfil their true needs. The final stage of
devotional service is love and pleasure. That love and pleasure
are eternal. Pure Krsna is eternal, and pure love for Him is also
eternal. Therefore, when one accepts the truth of inconceivable
oneness and difference, he can attain the eternal perfection of
true love. If there is no simultaneous oneness and difference,
then the eternal spiritual love that is the soul's true goal and
need becomes not-eternal. That non-eternality attacks the love and
destroys it. Therefore all Vedic scriptures confirm that
simultaneous inconceivable oneness and difference is the true
conclusion. All other conclusions are meaningless speculations.
Plunged into an ocean of bliss as again and again he thought
about the meaning of spiritual love, Vrajanatha walked home.
Chapter Nineteen
Nitya-dharma O Sambandhabhidheya Prayojana (Prameyantar-gata
Abhidheya-vicara)
Eternal Religion and Sambandha, Abhidheya and Prayojana (Abhidheya)
After finishing his meal, Vrajanatha went to bed. Again and
again in his heart he thought about simultaneous oneness and
difference. He thought, "I used to think that the philosophy of
inconceivable simultaneous oneness and difference was only one of
many competing philosophies. As he deeply thought about it he
concluded that no passages of scripture refuted it. Indeed, all
the scriptures supported it. Sri Gaura-kisora is the Supreme
Personality of Godhead Himself. There cannot be any fault with His
profound teachings. I cannot leave the shelter of Lord Gaura-
kisora's feet, which are the abode of spiritual love. Alas! What
have I attained thus far? The teaching of inconceivable
simultaneous oneness and difference is the truth. That much I
know. But by knowing it what have I attained? The saintly babaji
told me that spiritual love is the final goal of life for all
souls. The fruitive workers (karmis) and impersonalists (jnanis)
are all searching for love, but they do not know what is the pure
state of love. One must attain the pure state of love. I will ask
the saintly babaji how to attain it. I will hear his conclusion."
Again and again thinking in this way, he gradually fell asleep.
It was late at night when Vrajanatha finally fell asleep and
it was late in the morning when he finally awakened. He got up
from bed. When he had washed and performed his morning duties, his
uncle Vijaya-kumara Bhattacarya Mahasaya arrived for a visit.
Seeing that he had come after many days in Sri Modadruma,
Vrajanatha at once offered dandavat obeisances to his uncle.
Vijaya-kumara was especially learned in Sriman Bhagavatam. By
the mercy of Srimati Narayani-devi, he had attained great love for
Lord Gauranga. Nowadays he went from place to place reading aloud
from Srimad Bhagavatam. At the village of Denuda-grama he
personally met Sri Vrndavana dasa Thakura, who advised him to visit
Sri Mayapura, the inconceivable spiritual abode of the Lord.
Vrndavana dasa Thakura told him that soon all the places of Lord
Mahaprabhu's pastimes would become hidden, and only after four
hundred years would they again be openly manifested. He also said
that the places of Lord Caitanya's pastimes are not different from
Sri Vrndavana, and that only a person who can see the spiritual
nature of Sri Mayapura and the other places of Lord Caitanya's
pastimes has the power to see Vrndavana as it truly is. Hearing
these words of Sri Vrndavana dasa Thakura, who is an incarnation of
Srila Vyasadeva, Vijaya-kumara became very eager to see Sri
Mayapura. In his mind he decided to visit his sister and nephew in
Bilva-puskarini, and then visit Sri Mayapura. In those days Bilva-
puskarini and Brahmana-puskarini touched each other. Nowadays they
are far apart. In those days the boundary of Bilva-puskarini was
within a mile of holy Sri Mayapura. That abandoned village of
Bilva-puskarini now goes by the names "Tota" and "Taranabasa".
Vijaya-kumara embraced his nephew and said, "Baba, now I will
go to visit Sri Mayapura. Please tell your mother that I will
return for lunch." Vrajanatha replied, "Uncle, why are you going
to visit Sri Mayapura?" Vijaya-kumara was not aware of
Vrajanatha's present condition, how he had abandoned the study of
nyaya-sastra and become an ardent student of Vedanta. Therefore he
thought it not appropriate to describe his devotional activities to
Vrajanatha. He simply said, "I want to visit someone in Mayapura."
Aware that his uncle was a devotee of Lord Gauranga and a scholar
of Srimad Bhagavatam, and thinking that his uncle must have a
spiritual purpose in visiting Sri Mayapura, Vrajanatha said, "A
very faithful Vaisnava named Sri Raghunatha dasa babaji Mahasaya
resides in Sri Mayapura. Please speak with him when you make your
visit." Hearing Vrajanatha's words, Vijaya-kumara said, "Baba, now
you have faith in the Vaisnavas? I heard that you had abandoned
nyaya and turned to Vedanta. Now I can understand that you have
entered the path of devotional service. I no longer need to
conceal things from you. Vrndavana dasa Thakura has ordered me to
visit the holy abode of Sri Mayapura. In my mind I have decided to
bathe in the Ganges at Sri Mayapura-ghata, see and circumambulate
the yoga-pitha, and once roll about in the dust from the Vaisnavas'
feet at Srivasa's courtyard." Vrajanatha said, "Uncle, please be
kind and take me with you. I will take permission from mother, and
we will both go to Sri Mayapura. After this conversation,
Vrajanatha spoke to his mother, Vrajanatha and Vijaya-kumara both
left for Sri Mayapura. With great delight they both bathed in the
Ganges. As they bathed, Vijaya-kumara said, "Nephew, today I am
fortunate. Up till the age of twenty, Lord Sacinandana showed His
mercy to Sri Ganga-devi by playing in the waters here. By bathing
in these waters, I have become very happy." Melting with happiness
to hear these encouraging words, Vrajanatha said, "Today I am
fortunate, for today I am able to follow your feet." After
bathing, they both went to Jagannatha Misra's home. There they
became decorated with streaming tears of great spiritual love.
Vijaya-kumara said, "They who have taken birth in the land of Lord
Gaura but have never touched this most sacred place have taken
their birth in vain. That is not just an exaggeration. Look!
With material eyes this looks like another ordinary place, a place
of cottages made of leaves. By Lord Gauranga's mercy what glory do
we see now! We see great jewel palaces, charming gardens, grand
archways, and so many other glorious things! Look! How beautiful
are the forms of Sri Gauranga-Visnupriya in that palace! What
beautiful forms!! Again and again speaking in this way, the uncle
and nephew were both overwhelmed, stunned with ecstatic love. For
a long time they were both overcome in this way. Finally some
devotees helped them go to Srivasa's courtyard. When they entered
it, streams of tears flowed from their eyes. Rolling on the ground
in Srivasa's courtyard, the both called out, "O Srivasa! O Advaita!
O Nityananda! O Gadadhara-Gauranga! Please give Your mercy to us.
Please take away our false pride. Please give us shelter of Your
feet."
Seeing the two brahmanas in this devotional mood, the
Vaisnavas called out, "Glory to the moon of Mayapura! Glory to
invincible Lord Gauranga! Glory to Lord Nityananda!" and danced.
In a moment Vrajanatha offered his body at the feet of his
worshipable master, Sri Raghunatha dasa. The elderly babaji picked
him up, embraced him, and said, "Baba, why have you come at this
time today? Who is the great soul accompanying you?" Vrajanatha
humbly explained everything. The Vaisnavas gave them nice sitting
places in the courtyard of the bakula tree. Then Vijaya-kumara
humbly asked saintly Sri Raghunatha dasa Babaji, "O master, what is
the real goal and need of all living entities?"
Babaji: You are both great devotees. You have already attain
the goal of life. Still, to show kindness to me, you have asked
this question. As far as I know, I will speak. Devotional service
to Lord Krsna, devotional service that is free of any trace of
fruitive work or impersonal speculation is both the final goal of
life and the means to attain the goal of life. In its beginning
stage it is called "sadhana-bhakti" and in its final, perfect
stage, it is called 'prema-bhakti".
Vijaya-kumara: O saintly babaji, what different qualities does
devotional service possess?
Babaji: By Lord Mahaprabhu's order, Srila Rupa Gosvami wrote
the Bhakti-rasamrta-sindhu, where the qualities of devotional
service are described in these words (1.1.11):
"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."*
In this verse the direct and indirect qualities of pure
devotional service are described. Here the words "bhaktir uttama"
mean "pure devotional service." Pure devotional service is never
mixed with karma (fruitive activities) or jnana (impersonal
speculation). When the desire for sense gratification is present,
devotional service is mixed with fruitive activities. When the
desire for impersonal liberation attained through philosophical
speculation is present, devotional service is mixed with impersonal
speculation. When the desire for sense gratification and
impersonal liberation are completely absent, then devotional
service is "uttama" or pure. Pure devotional service brings pure
love of God as its result. What is devotional service? The direct
qualities of devotional service are the endeavour to please Krsna
with the activities of one's body, mind, and words, and also love
for Lord Krsna within one's heart. The soul has certain powers of
his own. However, when one attains the mercy of Lord Krsna and the
mercy of a devotee, then Lord Krsna manifests His own internal
potency (svarupa-sakti). It is then that the true nature of
devotional service becomes manifested. In the present condition,
the living entity's body, mind, and words are all material. If he
works with the power of his own intelligence, his only attainment
will be material knowledge and dry renunciation. He will not
attain devotional service. However, if Lord Krsna's internal
potency (svarupa-sakti) becomes manifested and is even slightly
active, then pure devotional service is manifested also. Lord
Krsna is the original form of the Supreme Personality of Godhead
(bhagavan). Activities meant to please Him are called devotional
service. Jnana (impersonal speculation) and karma (fruitive work),
which are meant to please Brahman and Paramatma, are not devotional
service. Devotional service should be favourable (anukulya), meant
to please Lord Krsna. If it is not favourable, devotional service
cannot reach the perfect stage. The word 'anukula' means 'pleasing
to Lord Krsna". In the stage of sadhana-bhakti, the activities of
devotional service are to a certain extent gross and unrefined. In
the stage of perfect devotional service, the activities of
devotional service are free from connection with the material
world. In this way they are subtle and refined. In both stages
the qualities of devotional service remain the same. Therefore
that devotional service should be favourable (anukulyena) and
directly to Lord Krsna (krsnanusilanam) are the direct qualities of
devotional service. Now that the direct qualities have been
described, we will describe the indirect qualities of devotional
service. Sri Rupa Gosvami has mentioned two indirect qualities of
devotional service. The first indirect quality is 'anyabhilasita-
sunyam (freedom from other desires), and the second indirect
quality is 'jnana-karmady-anavrtam" (freedom from impersonal
speculation and fruitive work). In the heart any desire for
something other than devotional service is antagonistic to
devotional service. When jnana, karma, yoga, renunciation, and
other things cover the heart, the situation is not favourable for
devotional service. Therefore devotional service is pure when it
is freed from these two obstacles and when it is favourable and
directed to Lord Krsna.
Vijaya-kumara: What is the special quality of devotional
service? I mean to say, what are its specific characteristics?
Babaji: Srila Rupa Gosvami explains that pure devotional
service has six specific characteristics. They are described in
these words (Bhakti-rasamrta-sindhu 1.1.13):
"There are six characteristics of pure devotional service,
which are as follows: 1. pure devotional service brings immediate
relief from all kinds of material distress, 2. Pure devotional
service is the beginning of all auspiciousness, 3. Pure devotional
service automatically puts one in transcendental pleasure, 4. Pure
devotional service is rarely achieved, 5. Those in pure devotional
service deride even the conception of liberation, and 6. Pure
devotional service is the only means to attract Krsna."*
Vijaya-kumara: How does pure devotional service bring
immediate relief from all kinds of material distress?
Babaji: Material distress has three causes: 1. papa (sins), 2.
papa-bija (the seeds of sins) and 3. avidya (ignorance). The word
'papa' (sins) refers to the activities that begin with 'pataka'
(sins), "maha-pataka" (great sins), and "ati-pataka" (the greatest
sins). When pure devotional service appears in the heart, sinful
activities cannot remain there. the desire to commit sins is
called 'papa-bija' (the seeds of sins). When the heart is purified
by performing devotional service, sinful desires cannot stay there.
The individual soul's illusions are called 'avidya'. When pure
devotional service is performed, the soul thinks "I am a servant of
Lord Krsna." When that happens illusions about the soul's true
identity cannot stay. When the effulgence of Bhakti-devi (the
goddess of devotional service) enters the heart, sins, the seeds of
sins, and the blinding darkness of ignorance all perish. Thus,
when devotional service arrives, material distress is no longer
seen. Therefore one of the characteristics of devotional service
is that it brings immediate relief from all kinds of material
distress.
Vijaya-kumara: How is pure devotional service the beginning of
all auspiciousness?
Babaji: The word auspiciousness means: 1. love for all living
entities, 2. all virtues, and 3. every kind of happiness. When
pure devotional service arises in his heart, a person becomes
decorated with these four virtues: 1. humility, 2. mercy, 3.
pridelessness, and 4. giving honour to all others. The result of
this is that the entire world loves him. Every virtue that exists
among the living entities is spontaneously manifested within a
person who is a devotee of the Lord. Devotional service also gives
every kind of happiness. It gives material sense happiness, the
happiness of attaining the qualityless impersonal liberation, all
yogic perfections, sense gratification, liberation and every other
kind of happiness. However, the four kinds of devotees do not
desire any of these kinds of happiness, for none of them can even
approach the eternal bliss attained by engaging in devotional
service.
Vijaya-kumara: Why is it that persons engaged in pure
devotional service deride even the conception of impersonal
liberation?
Babaji: When the happiness that comes from pleasing the Lord
is even slightly manifested in one's heart, the happinesses
obtained from material piety, material sense gratification and
impersonal liberation automatically become very insignificant.
Vijaya-kumara: Why is pure devotional service rarely achieved?
Babaji: Please try to understand this carefully. By following
thousands and thousands of spiritual paths one will not easily
attain devotional service. Lord Hari is not pleased by persons who
strive for material sense gratification or impersonal liberation.
To them He will not give devotional service. Therefore for the
followers of these two paths devotional service is very rarely
achieved. By following the path of impersonal speculation one may
attain impersonal liberation, and by performing yajnas and other
pious deeds one may easily attain material sense gratification, but
by these means one will never become expert in the yoga of
devotional service. One may follow thousands and thousands of such
paths, but one will not attain devotional service to Lord Hari.
Vijaya-kumara: How does pure devotional service automatically
put one in transcendental pleasure?
Babaji: Devotional service is filled with spiritual pleasure.
It is an ocean of bliss. If all the material pleasures available
in the troublesome material world were added to its opposite, the
pleasure of merging into the impersonal Brahman, and then
multiplied by a hundred thousand million million, all that
accumulated pleasure would not equal a single drop of the happiness
of devotional service. Material sense pleasures is very
insignificant, and impersonal brahman pleasure is very dry. These
two kinds of pleasure are very different from spiritual pleasure.
Dissimilar things cannot be compared. The pleasure of devotional
service is a deep ocean of bliss. Compared to it, the happiness of
impersonal liberation is like a mud-puddle in a cow's hoofprint.
Only persons who have tasted the pleasure of devotional service
know what that pleasure is like. They cannot really describe that
pleasure to others.
Vijaya-kumara: How does pure devotional service attract Krsna?
Babaji: When devotional service appears in someone's heart,
Lord Krsna, who is controlled by love, becomes attracted to enter
that heart along with all His associates. By no other way can Lord
Krsna be brought under control.
Vijaya-kumara: If devotional service is as you describe, then
why do not all scripture scholars carefully engage in it?
Babaji: The root of the matter is this: human intelligence
and material logic are limited. Any human beings who tries with
his limited intelligence to understand Lord Krsna and His
devotional service, which are far beyond the boundary of the
material world, will certainly fail. Lord Krsna and devotional
service will remain far away from him. On the other hand, a person
who because of past pious deeds now has a single drop of attraction
to Krsna can easily understand devotional service. Aside from
being fortunate in this way, no one can understand the truth of
devotional service.
Vijaya-kumara: Why is material logic useless in understand
spiritual pleasure?
Babaji: Material logic has no power to understand spiritual
pleasure. In the Vedas (Katha Upanisad 1.2.9) it is said:
"The Supreme cannot be understood by material logic."
In the Vedanta-sutra (2.1.11) it is also said:
"Transcendental topics cannot be understood by argument or
logic."*
In this way it is explained that material logic cannot be used
to understand spiritual matters.
Vrajanatha: Is there a stage in between sadhana-bhakti
(devotional service in practice) and prema-bhakti (devotional
service in pure love of God)?
Babaji: Yes. There are three stages: sadhana-bhakti, bhava-
bhakti (devotional service in ecstasy), and prema-bhakti.
Vrajanatha: What distinguishes sadhana-bhakti from the others?
Babaji: The highest stage is prema-bhakti. As long as he
remains imprisoned by the material senses, the soul's devotional
activities are situated in sadhana-bhakti.
Vrajanatha: You have explained that prema-bhakti is the
eternal perfection, the highest stage. How is this highest stage
attained?
Babaji: One cannot attain that eternal perfection by his own
efforts. In the beginning the stage called 'sadhana' is manifested
in the heart. Until the day when the eternal perfection appears of
its own accord, one cannot force its presence. The eternal
perfection must come of its own.
Vrajanatha: Please explain more clearly.
Babaji: Because it is manifested from the Lord's own internal
potency (svarupa-sakti), prema-bhakti is eternally perfect. It is
not manifested in the hearts of souls still imprisoned by matter.
With the body, mind, and words one may endeavour to attain that
eternal perfection in his heart, but as long as it is not attained,
the devotee is situated in sadhana-bhakti.
Vrajanatha: What are the qualities of sadhana-bhakti?
Babaji: The nature of sadhana-bhakti is that it is a method of
making the mind think of Lord Krsna.
Vrajanatha: How many stages are present in sadhana-bhakti?
Babaji: There are two stages: 'vaidhi and raganuga'.
Vrajanatha: What is vaidhi-sadhana-bhakti?
Babaji: Vaidhi is of two kinds. When one follows the rules
given in the scriptures, his activities are called 'vaidhi-
pravrtti'. When by following the rules given in the scriptures a
person attains devotional service, his activities are called
'vaidhi-bhakti'.
Vrajanatha: Later I will ask about raganuga-bhakti. Now
please tell me: What are the qualities of vaidhi-bhakti?
Babaji: Activities the scriptures say should be performed are
called 'vaidhi'. Activities the scriptures say should not be
performed are called 'nisedha'. To do what should be done and
avoid what is forbidden is called 'vaidha-dharma.'
Vrajanatha: From your words I have understood that 'vaidha'
means 'following the rules of all the 'dharma sastras'
(scriptures). However, it is very difficult for the living entity
to determine from these scriptures exactly what should be done and
what is forbidden. Therefore, please briefly summarise the
scriptures rules of what should be done and what is forbidden.
Babaji: In the Padma Purana it is said:
"Krsna is the origin of Lord Visnu. He should always be
remembered and never forgotten at any time. All the rules and
prohibitions mentioned in the sastras (scriptures) should be the
servants of these two principles."*
One should always remember Lord Visnu. That is the root of
all rules. The duties of varnasrama-dharma are meant to follow
that rule of always remembering Lord Visnu. That is the root of
all prohibitions. Avoidance of sin, abandonment of materialism,
penance for sins committed in the past and other like prohibitions
are meant to follow this prohibition: that one should never forget
Lord Visnu. Therefore the rules and prohibitions described in the
scriptures are the servants of the rule to remember Lord Visnu and
the prohibition to never forget Him. Therefore the rules of
varnasrama and other like rules are meant to enable one to always
remember Lord Visnu. This is described in the following words of
Srimad-Bhagavatam (11.5.2-3):
"From the mouth of Brahma, the brahmanical order has come into
existence. Similarly, from his arms, the ksatriyas have come, from
his waist the vaisyas have come, and from his legs the sudras have
come. These four orders and their spiritual counterparts
(brahmacarya, grhastha, vanaprastha, and sannyasa) combine to make
human society complete.*
"If one simply maintains an official position in the four
varnas and asramas but does not worship the Supreme Lord Visnu, he
falls down from his puffed-up position into a hellish condition."*
Srila Rupa Gosvami explains that among the human beings who
follow the rules of scripture, some have faith in devotional
service. These are the person qualified to engage in devotional
service. These persons are not attracted to following rules for
their own sake, and neither are they attracted to renunciation for
its own sake. Following the rules of ordinary civilised life and
at the same time full of faith in devotional service, they engage
in sadhana-bhakti. This engagement in sadhana-bhakti is the result
of many lifetimes of pious deeds. Faithful persons thus engaged in
devotional service are divided into three groups: 1. uttama
(advanced), 2. madhyama (intermediate), and 3. kanistha (neophyte).
Vrajanatha: In Bhagavad-gita (7.16) it is said that the
devotees are of four kinds: 1. arta (the distressed), 2. jijnasu
(the inquisitive), 3. artharthi (the desirer of wealth), and 4.
jnani (he who is searching for knowledge of the Absolute). How are
these persons eligible to engage in devotional service?
Babaji: When they attain the association of saintly devotees,
these four kinds of persons, the arta, jijnasu, artharthi, and
jnani develop faith in unalloyed devotional service. Then they
become qualified to engage in devotional service. Gajendra,
Saunaka Rsi, Dhruva, the four Kumaras, and many others may be cited
here as examples of this.
Vrajanatha: Why are the devotees not eager for liberation?
Babaji: Of the five kinds of liberation - salokya (to live on
the same planet as the Lord), sarsti (to have the same opulences as
the Lord), samipya (to have constant association with the Lord),
sarupya (to obtain the same bodily features as the Lord) and
sayujya (to become one with the Lord) - only sayujya is openly
opposed to the principles of devotional service. Therefore the
devotees of Lord Krsna never accept sayujya (impersonal)
liberation. The other four kinds of liberation - salokya, sarsti,
samipya, and sarupya - are not openly opposed to the principles of
devotional service, but some aspects of them are not helpful for
developing devotional service. The devotees of Lord Krsna do not
accept these four kinds of liberation when they are manifested in
Vaikuntha, the abode of Lord Narayana. In some situations
spiritual opulence is prominent in these kinds of liberation, and
in other situations loving service is prominent. The devotees
reject these kinds of liberation when their final goal is spiritual
opulence. In those situations the devotees say, "Talk of
liberation should stay far away." The devotees' hearts are
attracted only to Lord Krsna. The devotees' hearts are not
enchanted by the mercy of Lord Narayana. Why not? Even though
Lord Narayana and Lord Krsna are in the end not different from each
other, the highest nectar is present only in the form of Lord
Krsna.
Vrajanatha: Are persons born in upper-class families in
varnasrama the only persons eligible to engage in devotional
service?
Babaji: Simply by being a human being one is eligible to
engage in devotional service.
Vrajanatha: Persons who follow varnasrama must follow both the
rules of varnasrama and the rules of devotional service. I see
they must follow both sets of rules. On the other hand, persons
who do not follow varnasrama need only follow the rules of pure
devotional service. From what I can see it must be very difficult
for the followers of varnasrama to follow both the rules of karma-
kanda and the rules of devotional service. What is the proper
understanding of all this?
Babaji: A person engaged in pure devotional service need only
follow the rules of devotional service, even though he may be
living within the varnasrama social system. By following the rules
of devotional service, his duty to follow the rules of karma-kanda
is automatically fulfilled. In the places where they do not oppose
devotional service there is no harm in following the rules of karma-
kanda. A person engaged in devotional service naturally has no
desire to act badly or commit sins. If by accident he commits a
sin, he is not required to perform the penance described in the
karma-kanda. No accidentally committed sin has the power to stay
in a heart where devotional service also stays. A sin that tries
to stay there will soon perish. Therefore such a devotee does not
need to perform penance.
Vrajanatha: How does a person engaged in devotional service
repay his debts to the demigods and others like them?
Babaji: Baba, please reflect on the message of this verse in
the Eleventh Canto (Srimad Bhagavatam 11.5.41):
"Anyone who has completely surrendered unto Krsna, Mukunda,
giving up all other duties, is no longer a debtor, nor is he
obliged to anyone - not the demigods, nor the sages, nor the people
in general, nor kinsmen, nor humanity, nor forefathers."*
Also, at the end of the Bhagavad-gita (18.66) the Supreme
Personality of Godhead declares:
"Abandon all varieties of religion and just surrender unto Me.
I shall deliver you from all sinful reactions. Do not fear."*
These words of the Gita mean that a person who engages in
unalloyed devotional service is no longer required to follow the
rules given in the scriptures describing impersonal liberation
(jnana-sastras) and fruitive work (karma-sastras). Simply by
engaging in devotional service he will attain all perfection. The
Supreme Lord also declares (Bhagavad-gita 9.31):
"My devotee never perishes."*
This promise of the Lord stands above all other rules in the
scriptures.
After hearing these words, Vrajanatha and Vijaya-kumara said
with one voice, "In our hearts there is no doubt about devotional
service. We know that jnana and karma are very insignificant and
very unimportant. Without Bhakti-devi's (the goddess of
devotion's) mercy no one an attain auspiciousness. O master,
please be kind to us and describe the different features of pure
devotional service. Then our lives will become a success."
Babaji: Vrajanatha, you have heard the Dasa-mula up to the
eight verse. At another time please relate these verses to your
saintly uncle. My heart blossoms with happiness when I see him.
Please listen now to the ninth verse:
"Hearing about Lord Krsna, chanting His glories, remembering
Him, bowing down before Him, worshipping Him, serving Him, thinking
of Him as a friend, serving His lotus feet, and surrendering
everything unto Him are the nine limbs of devotional service. A
faithful person who every day worships the Lord by performing these
devotional activities attains pure love for Him."
When Lord Krsna's spiritual holy name, and the descriptions of
His form, qualities, and pastimes touch the ear, that activity is
called 'sravanam' (hearing). This hearing is of two kinds: before
one has attained faith in the Lord one in conversation may hear the
qualities of Lord Krsna from the mouth of a saintly devotee. That
is one kind of hearing. By hearing in this way one attains faith.
When one attains faith, he develops a deep thirst to hear about
Lord Krsna. Then again and again he hears about Lord Krsna's holy
name and other features. After that, he hears the holy name and
qualities of Lord Krsna from the mouth of a Vaisnava spiritual
master. That is the second kind of hearing. Hearing is one limb
of pure devotional service. At the time of performing sadhana-
bhakti one hears from a Vaisnava spiritual master, and when one
finally attains perfection, he continues to hear. Hearing is the
first limb of devotional service.
When Lord Krsna's holy name and the descriptions of His form,
qualities, and pastimes touch the tongue, that activity is called
'kirtanam' (chanting). Discussions of Lord Krsna, chanting His
holy name, attracting everyone by reading aloud the descriptions of
Him in the scriptures and singing songs about Him, speaking humble
words before Him, proclaiming His glories to others, reciting
prayers, and placing humble requests before Him are all counted
within the category of chanting. Of all the limbs of devotional
service, chanting is said to be the most important. In Kali-yuga
especially, chanting can bring auspiciousness to all souls. This
is declared in the scriptures again and again. For example, it is
said (Padma Purana, Uttara-khanda, 72.25):
"Whatever is achieved by meditation in Satya-yuga, by
performance of yajna in Treta-yuga, or by the worship of Krsna's
lotus feet in Dvapara-yuga, is obtained in the age of Kali simply
by chanting and glorifying Lord Kesava."*
No other method is as affective in purifying the heart as hari-
kirtana (chanting the glories of Lord Hari). When many devotees
chant together, that is called 'sankirtana'.
Remembering Lord Krsna's name, form, qualities, and pastimes
is called 'smaranam' (remembering). Remembering is of five kinds:
1. when one searches for something, that is called 'smarana'. 2.
When one withdraws the mind from other things and fixes it on one
object, that is called 'dharana'. 3. When one meditates on a
particular form, that is called 'dhyana'. 4. When meditation is
unbroken and becomes like a flood of nectar, that is called
'dhruvanusmrti'. 5. When only the object of meditation and nothing
else is present in the heart, that is called 'samadhi'. Sravanam
(hearing), kirtanam (chanting), and smaranam (remembering) are the
three most important limbs of devotional service. All the other
limbs are included within these three. Of the three limbs hearing,
chanting, and remembering, the most important is chanting, for
hearing and remembering are naturally included within it.
In Srimad Bhagavatam 7.5.23 it is said that 'pada-seva'
(serving the feet) or 'paricarya' (service) is the fourth limb of
devotional service. Serving the Lord's feet should be performed
along with hearing, chanting and remembering. When one serves the
Lord's feet one should think oneself worthless and unqualified to
serve, and one should think of the object of His service is a
person who is eternal and full of knowledge and bliss. To think in
these ways is essential. When serving the Lord's feet one should
think that he is seeing the Lord's handsome face, touching Him,
circumambulating Him, following Him, and seeing His temple, the
Ganges, Jagannatha Puri, Dvaraka, Mathura, Navadvipa, and other
holy places. Srila Rupa Gosvami has eloquently described sixty-
four limbs of devotional service. Serving Tulasi and serving the
Lord's devotees are included within this limb, serving the Lord's
feet.
The fifth limbs is 'arcanam' (worship). Many things could be
said about the qualifications of the worshipper and the activities
of worship. If, after being engaged in hearing, chanting and
remembering, one becomes attracted to the path of worship, one
should take shelter of the lotus feet of a bona-fide spiritual
master, accept mantra-diksa initiation from him, and become engaged
in the activities of worship.
Vrajanatha: What is the difference between 'nama' (the holy
name) and 'mantra'?
Babaji: The holy name of the Supreme Lord is the life and soul
of all mantras. By adding the word 'namah' (obeisances) and other
like words to the Lord's holy names, the sages have given us
various mantras glorifying the Lord, mantras that each possess
specific powers. The holy name of the Lord has nothing to do with
the material world. To withdraw the mind from thoughts of the
material body and other material things, mantras containing the
Lord's holy names are given. To be able to chant mantras,
materialistic persons require to accept initiation (diksa). To
chant Krsna-mantras there is no need to accept the purificatory
processes called 'siddha', 'sadhya', 'susiddha', and 'ari'.
Initiation into the chanting of Krsna-mantras is very beneficial
for the living entity. Krsna-mantras are the most powerful mantras
in the entire world. When he accepts a Krsna-mantra from a bona-
fide spiritual master, a qualified person gets strength from Lord
Krsna Himself. The spiritual master then describes the path of
arcana (worship) to the inquisitive disciple. I need not describe
all of that now. In brief it may be said that the observance of
Sri Krsna-janmastami, Karttika-vrata, Ekadasi-vrata, Magha-snana,
and other vows are included in this path of worship. One thing
especially should be noted about the path of worshipping Lord
Krsna: One must worship Lord Krsna's devotees along with Lord
Krsna Himself.
Vandana (offering obeisances) is the sixth limb of devotional
service. Although it is included within pada-seva, kirtana and the
other limbs of devotional service, vandana is also considered a
separate limb. Vandana means 'offering obeisances'. There are two
ways to offer obeisances: 1. ekanga-namaskara (offering obeisances
with one limb) and 2. astanga-namaskara (offering obeisances with
eight limbs). To offer obeisances with one hand, with the body
completely covered with cloth, directly before, on the left side,
or behind the Lord, or very close to the Lord, are all considered
offenses.
Dasya (service) is the seventh limb of devotional service.
"Dasya" means to think "I am a servant of Lord Krsna". The best
kind of worship is performed when the worshipper thinks that he is
a servant of Lord Krsna. Offering obeisances, reciting prayers,
offering all of ones actions, serving, offering honour,
remembering, hearing about the Lord, and other like activities are
included within dasya.
Sakhya (friendship) is the eight limb of devotional service.
"Sakhya" means to act as a friend to Lord Krsna. There are two
kinds of such friendship: 1. vaidhanga (friendship in vaidhi-
bhakti), and 2. raganga (friendship in raganuga-bhakti). Here we
will only describe vaidhanga friendship. This kind of friendship
is possible when the devotee engages in Deity worship. That is
called 'vaidha-sakhya'.
Atma-nivedana (surrendering everything) is the ninth limb of
devotional service. To offer the pure soul, the material body, and
everything else to Lord Krsna is called "Atma-nivedana". To act
only for Lord Krsna's benefit and not for one's own benefit is the
special feature of atma-nivedana. As a cow that is sold to someone
does not do anything to protect or maintain herself, so the
surrendered soul acts only according to Lord Krsna's desires. Such
a soul desires whatever Lord Krsna desires. The activities of atma-
nivedana are described in these words (Srimad Bhagavatam 9.4.18-
20):
"Maharaja Ambarisa always engaged his mind in meditating upon
the lotus feet of Krsna, His words in describing the glories of the
Lord, his hands in cleansing the Lord's temple, and his ears in
hearing the words spoken by Krsna or about Krsna. He engaged his
eyes in seeing the Deity of Krsna, Krsna's temples, and Krsna's
places like Mathura and Vrndavana, he engaged his sense of touch in
touching the bodies of the Lord's devotees, he engaged his sense of
smell in smelling the fragrance of tulasi offered to the Lord, and
he engaged his tongue in tasting the Lord's prasada. He engaged
his legs in walking to the holy places and temple of the Lord, his
head in bowing down before the Lord, and all his desires in serving
the Lord, twenty four hours a day. Indeed Maharaja Ambarisa never
desired anything for his own sense gratification. He engaged all
his senses in devotional service, in various engagements related to
the Lord. This is the way to increase attachment for the Lord and
be completely free from all material desires."*
Filled with bliss to hear all this, Vrajanatha and Vijaya-
kumara offered dandavat obeisances to the saintly babaji and said,
"O master, you are a personal associate of the Supreme Lord
Himself. We are both very fortunate to drink the nectar of your
teachings. For so many days we were uselessly proud of our caste
and learning. It is only because of many many pious deeds in many
past births that now we have attained the shelter of your feet."
Vijaya-kumara said, "O best of the Lord's devotees, Sri Vrndavana
dasa Thakura instructed me to see the Yoga-pitha in the Sri
Mayapura. It is by his mercy that today I have seen both the
Lord's transcendental abode and the Lord's personal associate.
Please be merciful and allow that tomorrow evening we may again
come to see you."
Hearing the name of Vrndavana dasa Thakura, the elderly babaji
at once offered dandavat obeisances. He said, "Again and again I
offer my respectful obeisances to Vrndavana dasa Thakura, who is
Vyasadeva himself, and who has come to this world to record Lord
Caitanya's pastimes."
It was late. Vrajanatha and Vijaya-kumara returned to
Vrajanatha's home.
Chapter Twenty
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Abhidheya-vicara Vaidha-sadhana-bhakti)
Eternal Religion and Sambandha, Abhidheya and Prayojana (Abhidheya:
Vaidha-sadhana-bhakti)
Almost six hours had passed when Vrajanatha and Vijaya-kumara
returned home. Vrajanatha's mother carefully served a delicious
lunch to her brother. After lunch, the uncle and nephew conversed
very affectionately. To his uncle, Vrajanatha repeated one by one
all the teachings he had heard from the saintly babaji. Hearing
them, Vijaya-kumara became plunged in an ocean of bliss. He said
to his nephew, "You have become very fortunate! from a great saint
you have heard all these descriptions of the spiritual truth. It
is always auspicious to hear descriptions of Lord Hari and
devotional service, but when these descriptions come from the mouth
of a saint, when they enter the ear they very quickly bring the
desired result. Baba, you are learned in all the scriptures. In
the nyaya-sastras you have no peer. You were born in a family of
vaidika brahmanas. You are not poverty-stricken. You are wealthy.
These advantages are all ornaments decorating you now that you have
taken shelter of a Vaisnava's feet and you relish hearing His
descriptions of Lord Krsna."
Sitting in the house's shrine to Goddess Candi, the uncle and
nephew conversed about spiritual life. In a side room Vrajanatha's
mother privately said to Vijaya-kumara, "Brother, after many days
you have come for a visit. Please try to turn your nephew into a
householder. I am afraid to see how Vrajanatha acts. Vrajanatha
may never get married. Many matchmakers have offered many matches,
but Vrajanatha is stubborn. He refuses to marry. My mother-in-law
tried, but she could not convince him. Hearing all that his sister
had to say, Vijaya-kumara replied, "I will stay for ten or fifteen
days. I will think about it and I will tell you what to do. For
now please go to your own part of the house." When Vrajanatha's
mother returned to her rooms, Vijaya-kumara returned to his
spiritual discussions with Vrajanatha. They spent the day in those
discussions. The next day, after their meal, Vijaya-kumara said to
Vrajanatha, "This evening we will go to Srivasa's courtyard. From
the mouth of the saintly babaji we will hear Srila Rupa Gosvami's
description of the sixty four limbs of devotional service.
Vrajanatha, I wish that birth after birth I could associate with
saintly devotees like you. If I had not associated with you, I
would never have heard such nectarean teachings. Look, the saintly
babaji said that the path of sadhana-bhakti has two parts: 1.
vaidha-marga (devotional service by following the rules and
regulations), and 2. raga-marga (spontaneous devotional service).
You and I are qualified to follow the path of vaidha-marga. Later
we will hear about the raga-marga, but first we should hear about
the vaidha-marga. Then we will be able to being sadhana-bhakti.
After hearing the saintly babaji's description of the nine
processes of devotional service, I do not understand how to begin.
Today I will ask him about that." The two of them spent the day
discussing many things. Then, garlanded with rays of light, the
sun approached the western horizon. Again and again exclaiming
"Haribol! Haribol!" our two saintly devotees entered Srivasa's
courtyard, offered dandavat obeisances to the circle of Vaisnavas,
and entered the elderly babaji's cottage. Seeing the two devotees
eager to ask questions, the saintly babaji happily embraced them,
and offered them sitting places made of banana leaves. The two
devotees offered dandavat obeisances, sat down, and after some
conversation revealed their questions.
Vijaya-kumara: O master, we give so you so much trouble.
Still, because you are merciful to the devotees you kindly accept
the inconveniences we bring. Today we would like to hear from your
mouth Srila Rupa Gosvami's description of the sixty-four limbs of
devotional service. If you are inclined to be merciful to us, then
please kindly describe how we may easily attain pure devotional
service.
Smiling, the saintly babaji said, "I will describe to you the
sixty-four limbs of devotional service. Srila Rupa Gosvami
mentions in his book. Here are the first ten of those sixty-four:
1. accepting the shelter of the lotus feet of a bona-fide spiritual
master, 2. becoming initiated by the spiritual master and learning
how to discharge devotional service from him, 3 obeying the orders
of the spiritual master with faith and devotion, 4. following in
the footsteps of the great acaryas (teachers) under the direction
of the spiritual master, 5. inquiring from the spiritual master how
to advance in Krsna consciousness, 6. being prepared to give up
anything material for the satisfaction of the Supreme Personality
of Godhead, Sri Krsna (this means that when we are engaged in the
devotional service of Krsna, we must be prepared to give up
something which we may not like to give up, and also we may have to
accept something which we may not like to accept), 7. residing in
a sacred place of pilgrimage like Dvaraka or Vrndavana, 8.
accepting only what is necessary, or dealing with the material
world only as far as necessary, 9. observing the fasting day on
ekadasi, and 10. worshipping sacred trees like the banyan tree.*
The next ten limbs of devotional service are prohibitions that
should be carefully followed. They are:
11. one should rigidly give up the company of non-devotees.
12. One should not instruct a person who is not desirous of
accepting devotional service. 13. One should not be very
enthusiastic about constructing costly temples or monasteries. 14.
One should not try to read too many books, nor should one develop
the idea of earning his livelihood by lecturing on or
professionally reciting Srimad Bhagavatam of Bhagavad-gita. 15.
One should not be neglectful in ordinary dealings. 16. One should
not be under the spell of lamentation in loss or jubilation in
gain. 17. One should not disrespect the demigods. 18. One should
not give unnecessary trouble to any living entity. 19. One should
carefully avoid the various offenses in chanting the holy name of
the Lord or in worshipping the Deity in the temple. 20. One should
be very intolerant toward the blasphemy of the Supreme Personality
of Godhead, Krsna, or His devotees.*
These twenty limbs are the gateway to devotional service.
Among them the first three, beginning with accepting the shelter of
the lotus feet of a bona fide spiritual master, are the most
important. The next limbs are:
21. One should decorate the body with tilaka, which is the
sign of the Vaisnavas. 2. In marking such tilaka sometimes one may
write Hare Krsna on the body. 23. One should accept flowers and
garlands that have been offered to the Deity and the spiritual
master and put them on one's body. 24. One should learn to dance
before the Deity. 25. One should learn to bow down immediately
upon seeing the Deity or the spiritual master. 26. As soon as one
visits a temple of Lord Krsna, one must stand up. 27. When the
Deity is being borne for a stroll in the street, a devotee should
immediately follow the procession. 28. A devotee must visit a
Visnu temple at least once or twice every day, morning and evening.
29. One must circumambulate the temple building at least three
times. 30. One must worship the Deity in the temple according to
the regulative principles. 31. One must render personal service to
the Deities. 32. One must sing. 33. One must perform
sankirtana. 34. One must chant. 35. One must offer prayers. 36.
One must recite notable prayers. 37. One must taste maha-prasada
(food from the very plate offered before the Deities). 38. One
must drink caranamrta (water from the bathing of the Deities, which
is offered to guests). 39. One must smell the incense and flowers
offered to the Deity. 40. One must touch the lotus feet of the
Deity. 41. One must see the Deity with great devotion. 42. One
must offer arati at different times. 43. One must hear about the
Lord and His pastimes from Srimad Bhagavatam, Bhagavad-gita and
similar books. 44. One must pray to the Deity for His mercy. 45.
One should remember the Deity. 46. One should meditate upon the
Deity. 47. One should render some voluntary service. 48. One
should think of the Lord as one's friend. 49. One should offer
everything to the Lord. 50. One should offer a favourite article
(such as food or a garment). 51. One should take all kinds of
risks and perform all endeavours for Krsna's benefit. 52. In every
condition, one should be a surrendered soul. 53. One should pour
water on the tulasi tree. 54. One should regularly hear Srimad
Bhagavatam and similar literature. 55. One should live in a sacred
place like Mathura, Vrndavana or Dvaraka. 56. One should offer
service to Vaisnavas. 57. One should arrange for one's devotional
service according to one's means. 58. In the month of Karttika
(October and November), one should make arrangements for special
services. 59. During Janmastami (the time of Krsna's appearance in
this world) one should observe a special service. 60. One should
do whatever is done with great care and devotion for the Deity.
61. One should relish the pleasure of Bhagavatam reading among
devotees and not among scholars. 62. One should associate with
devotees who are considered more advanced. 63. One should chant
the holy name of the Lord. 64. One should live in the
jurisdiction of Mathura.*
Although they had already been mentioned in the list, the last
five items are repeated because they are very important. Please
know that all these limbs describe how to worship Lord Krsna with
one's body, senses, and mind. Items 21 through 49 in the second
part describe initiation into the worship of Lord Krsna.
Vijaya-kumara: O master, please explain to us the first item.
What does "1. accepting the shelter of the lotus feet of a bona
fide spiritual master" mean?
Babaji: The disciple should be qualified to engage in pure
devotional service. To learn the science of Krsna, the disciple
should take shelter of the spiritual master's feet. Any person who
has faith is qualified to engage in devotional service. When,
after many births of pious deeds, one hears the descriptions of
Lord Hari from a saintly devotee's mouth, and from that hearing
develops strong faith in Lord Hari, that strong faith is called
'sraddha'. From that sraddha (faith) comes saranapatti
(surrender). Faith and surrender are almost the same thing.
Devotion to Lord Krsna is the most valuable thing in the world.
One should think, "I will do whatever is favourable for devotional
service to Lord Krsna. I will avoid whatever is not favourable for
devotional service to Lord Krsna. Lord Krsna is my only protector.
I am confident that Lord Krsna will always protect me. I am very
poor and worthless. It is not good that I desire to be
independent. I should do whatever Lord Krsna desires." A person
who thinks in this way has firm faith. He is qualified to engage
in unalloyed devotional service. When a person becomes qualified
in this way, he becomes very eager to learn the science of
devotional service. To learn it, he accepts the shelter of the
lotus feet of a bona fide spiritual master. The Vedas (Mundaka
Upanisad 1.2.12) declare:
"To learn transcendental subject matter, one must approach the
spiritual master. In doing so, he should carry fuel to burn in
sacrifice. The symptom of such a spiritual master is that he is
expert in understanding the Vedic conclusion, and therefore he
constantly engages in the service of the Supreme Personality of
Godhead."*
It is also said (Chandogya Upanisad 6.14.2):
"One who approaches a bona fide spiritual master can
understand everything about spiritual realisation."*
The qualifications of a bona fide spiritual master and a bona
fide disciple are elaborately described in Sri Hari-bhakti-vilasa.
The gist of that description is this: A person who has faith and a
pure character is qualified to be a disciple. A person who is
engaged in pure devotional service, who knows the science of
devotional service, whose character is saintly, who is honest,
straightforward, and sincere, who is not greedy, who is not an
impersonalist, and who is expert in performing his spiritual duties
is qualified to be a bona fide spiritual master. A brahmana who
has these qualities and who is honoured by all others may become a
spiritual master of the other castes. In the absence of such a
brahmana, a person may become a spiritual master if he is superior
to his disciple. The root meaning of these rules is that,
regardless of his status in the varnasrama social system, any
person who knows the science of Krsna can become a spiritual
master. Brahmanas who are proud of their high status in the
material world may like to accept a spiritual master who is a
brahmana, but the truth is that any person who is a pure devotee of
the Lord is qualified to be a bona fide spiritual master. The
scriptures describe a time of testing, when the spiritual master
and disciple examine each other. That test is to enable the
spiritual master to know whether the prospective disciple is truly
qualified, and also to enable the prospective disciple to know
whether the spiritual master is truly a pure devotee of the Lord.
When the disciple has faith that the spiritual master is qualified,
the bona fide spiritual master bestows his mercy on the disciple.
There are two kinds of spiritual masters: 1. diksa-guru
(initiating spiritual master) and 2. siksa-guru (instructing
spiritual master). The diksa-guru gives initiation and teaches how
to worship the Lord. One may accept only one diksa guru, but one
may accept many siksa-gurus. The diksa-guru may also perform the
duties of a siksa-guru.
Vijaya-kumara: The disciple is not allowed to reject his diksa-
guru. But if the diksa-guru is not qualified to teach, how can he
instruct the disciple?
Babaji: At the time of choosing the spiritual master, the
prospective disciple should test to see whether the spiritual
master has travelled to the farther shore of the Vedic scriptures
and the science of the Supreme Lord. The spiritual master must be
qualified to teach all aspects of the spiritual science. The
disciple is not allowed to reject his diksa-guru. However, there
are two circumstances where the disciple must reject his diksa-
guru. If at the time of choosing a spiritual master the disciple
did not test to see whether the spiritual master was a Vaisnava and
learned in the spiritual science, the disciple may reject the
spiritual master. Or, if it is seen that in the course of his
activities the spiritual master does what he should not do, then
the disciple may also reject the spiritual master. Again and again
the scriptures give testimony to prove these points. In the Narada-
pacanratra (quoted in Hari-bhakti-vilasa 1.101) it is said:
"A spiritual master who speaks wrongly, without logic, and a
disciple who hears wrongly, without logic, both go to a terrible
hell for a long time that seems not to end."
It is also said (Mahabharata, Udyoga-parva, Asvopakhyana
179.25):
"A spiritual master who is materialistic, who does not know
what should and should not be done, and who follows the wrong path
should be rejected."
It is also said (quoted in Hari-bhakti-vilasa 4.144):
"A person who accepts mantra initiation from a non Vaisnava
goes to hell. A person initiated in this way should accept
initiation again, this time from a Vaisnava spiritual master."
A second reason for rejecting the spiritual master is this: If
at the time of choosing the spiritual master, the spiritual master
was a Vaisnava and learned in the spiritual science, but by bad
association the spiritual master became an impersonalist and a
hater of Vaisnavas, then that spiritual master should be rejected.
If one accepts a spiritual master who is neither an impersonalist,
nor a hater of Vaisnavas, nor sinful, but is not very learned, then
that spiritual master should not be rejected. One should honour
that spiritual master. However, with the spiritual master's
permission, one should approach another Vaisnava, serve him, and
learn from him the spiritual science.
Vijaya-kumara: What does "2. becoming initiated (krsna-diksa)
by the spiritual master and learning (krsna-siksa) how to discharge
devotional service from him" mean?
Babaji: From the spiritual master one should learn the path of
devotional service to Lord Krsna and the science of understanding
Lord Krsna. Applying that knowledge, one should sincerely serve
Lord Krsna and cultivate Krsna consciousness in one's heart. In
this way one should learn the different limbs of worshipping the
Lord. At the spiritual master's feet one should learn sambandha
(the soul's relationship with Lord Krsna), abhidheya (devotional
service to Lord Krsna), and prayojana (love for Lord Krsna).
Vijaya-kumara: What does "3. obeying the orders of the
spiritual master with faith and devotion" mean?
Babaji: Don't think your spiritual master is an ordinary human
being. Know that he is the embodiment of all the demigods. Never
disrespect him. Know that he is a resident of the spiritual world.
Vijaya-kumara: What does "4. following the footsteps of great
acaryas (teachers) under the direction of the spiritual master"
mean?
Babaji: Anything at all that makes the mind think of Lord
Krsna may be considered sadhana-bhakti. However, one should follow
the path traversed by the great devotees. That path will always be
free from sufferings, the cause of all auspiciousness, and free
from obstacles. In the Skanda Purana it is said:
"One should follow the path of the great devotees, for that
path is free of sufferings and obstacles."
One person by himself cannot determine what is the best path.
Therefore one should follow the devotional path that was walked by
the great devotees. In the Brahma-yamala it is said:
"Devotional service to the Lord that ignores the authorised
Vedic literatures like the Upanisads, Puranas, Narada-pancaratra,
etc., is simply an unnecessary disturbance in society."*
Vijaya-kumara: How is it that unalloyed devotional service can
become an unnecessary disturbance in society? Please explain
clearly?
Babaji: Unalloyed devotional service can be attained only by
following the path walked by the previous great devotees. If one
creates a new path he expect to follow it to unalloyed devotional
service. Dattatreya, Buddha, and other recent thinkers were not
able to understand the truth of pure devotional service. Some
taught a philosophy mixed with impersonalism and others a
philosophy mixed wit atheism. They taught horrible and ugly
philosophies they imagined would lead to unalloyed devotional
service to Lord Hari, but in truth did not at all lead to
devotional service. Their philosophies became a disturbance to
society. On the other hand, the path of raga-marga (spontaneous
love) does not depend on the rules presented in the authorised
Vedic literatures like the Upanisads, Puranas, Narada-pancaratra,
etc. Rather, it follows the path walked by the people of Vraja.
However, the devotees qualified only to follow the path of vidhi-
marga (performing devotional service according to the rules and
regulations) must follow the devotional path walked by Dhruva,
Prahlada, Narada, Vyasa, Sukadeva, and other great souls. For the
devotees on the path of vidhi-bhakti there is no alternative but to
follow the path of the great devotees.
Vijaya-kumara: What does "5. inquiring from the spiritual
master how to advance in Krsna consciousness" mean?
Babaji: Persons who are very eager to understand the spiritual
truth quickly attain all they desire. "Very eager" here means that
they ask saintly devotees to explain the truth of spiritual life.
Vijaya-kumara: What does "6. being prepared to give up
anything material for the satisfaction of the Supreme Personality
of Godhead, Krsna" mean?
Babaji: The pleasures attained by eating palatable foods, the
pleasures of marriage, and other like pleasures are called
'material sense pleasures'. These pleasures are all obstacles on
the path of devotional service. One who renounces them for the
sake of worshipping Lord Krsna makes easy progress in devotional
service. A person attached to material sense pleasures becomes
addicted to them in the same way an alcoholic becomes addicted to
liquor. Overcome by powerful material desires, he cannot attain
pure devotional service. Therefore one should eat only prasadam
offered to the Supreme Lord, and then only enough to keep the body
fit to engage in devotional service, and one should also fast on
ekadasi. In this way one can completely renounce material sense
pleasures.
Vijaya-kumara: What does "7. Residing at a sacred place of
pilgrimage like Dvaraka or Vrndavana" mean?
Babaji: When one lives at the holy places where the Supreme
Lord was born or enjoyed pastimes, or at places by the Ganges, or
other sacred rivers, one naturally attains faith in devotional
service.
Vijaya-kumara: Is living at Sri Navadvipa purifying only
because it is by the Ganges or is there another reason?
Babaji: Ah! Living within the thirty two mile area of Sri
Navadvipa is exactly like living in Sri Vrndavana. This is
especially true for Sri Mayapura. Seven holy cities are famous for
granting liberation. They are: Ayodhya, Mathura, Mayapura,
Varanasi, Kanci, Avantipura, and Dvaraka. Of them, Mayapura is the
most important. Sri Mahaprabhu brought the spiritual world of
Svetadvipa to Mayapura. Four hundred years after Lord Mahaprabhu's
appearance, this land of Mayapura-Svetadvipa will be the most
important of all holy places. A person who lives in this place
throws all offenses far away and easily attains pure devotional
service. Sri Prabodhananda Sarasvati said that this abode of
Navadvipa is not different from Sri Vrndavana. Indeed, he said it
was more glorious than Vrndavana.
Vijaya-kumara: What does "8. Accepting only what is necessary,
or dealing with the material world only as far as necessary" mean?
Babaji: In the Narada Purana it is written:
"One should earn and spend money only as far as he truly
needs. If one does it too much or too little, he will fall from
the spiritual goal."
A person eligible to perform vaidhi-bhakti should earn his
livelihood by honest means according to varnasrama. In that way he
will attain auspiciousness. If he becomes greedy for more than he
needs, his devotional life will become stunted. If he accepts less
than he truly needs, he will gradually become unable to perform
devotional activities, and in that way he will also be at fault.
As long as one is not able to completely renounce everything, he
should collect only as much money as he truly needs for his
spiritual life. In this way he will be able to properly cultivate
his Krsna consciousness.
Vijaya-kumara: What does "9. observing the fasting day on
ekadasi" mean?
Babaji: Pure ekadasi is called "Hari-vasara". One should not
observe ekadasi when it is interrupted(viddha) by another tithi.
When there is a maha-dvadasi, that should be observed and not the
ekadasi. On the day before ekadasi one should observe celibacy, on
the day of ekadasi one should fast completely, avoiding even water,
and one should also worship Lord Hari during an all-night vigil.
On the day after ekadasi one should continue his observance of
celibacy and one should also break his fast at the appropriate
time. In this way one should observe ekadasi. During ekadasi one
should also fast from maha-pradasa, for otherwise fasting from even
water has no meaning. For persons unable to fast completely,
certain specific foods may be taken during ekadasi. This is
described in Hari-bhakti-vilasa in the passage beginning with verse
12.97.
Vijaya-kumara: What does "10. worshipping sacred treeslike the
banyan tree" mean?
Babaji: In the Skanda Purana it is written:
"When they are worshipped, meditated on, or bowed down before,
the banyan tree, the tulasi tree, the dhatri tree, the cows, the
earth, the demigods, and the Vaisnavas destroy the sins of the
people."
A householder eligible to perform vaidhi-bhakti should in the
course of his life, meditate on, and bow down before the asvattha
and other shade-giving trees, the dhatri and other fruit-giving
trees, tulasi and other sacred trees, the cows and other animals
that do good to the people of the world, the brahmanas, who are the
teachers of religion and the protectors of true civilisation, and
the Vaisnava devotees of the Lord. In this way they should live in
this world.
Vijaya-kumara: What does "11. One should rigidly give up the
company of non devotees" mean?
Babaji: When spiritual love rises in the heart, one's devotion
to the Lord becomes intense. As long as love does not arise in
that way, one must avoid the association of persons opposed to
devotional service. Here the word 'association' means
'attachment'. When in the course of ordinary activities one
casually comes into contact with other people that is not
'association' as meant here. When by contact with others one
develops a desire to associate with them, that is 'association'.
Therefore association with persons averse to the Supreme Lord
should be carefully avoided. When love for the Lord rises within
the heart, it is not possible that one will desire to associate
with persons averse to the Lord. Therefore persons who are
situated in the stage of vaidhi-bhakti should carefully avoid
association with person averse to the Lord. As a very hot summer
breeze can wilt vines growing on trees, so association with persons
averse to Lord Krsna can wilt the vine of devotional service.
Vijaya-kumara: Who are the non devotees?
Babaji: Four kinds of people are averse to Lord Krsna. They
are: 1. persons who have no devotion to Lord Krsna, 2. persons
addicted to material sense gratification and association with
women, 3. persons whose hearts are polluted by atheism and
impersonalism, and 4. persons dulled by working for material gain.
One should stay far away from the company of these four kinds of
persons.
Vijaya-kumara: What does "12. One should not instruct a person
who is not desirous of accepting devotional service" mean?
Babaji: If, greedy to accumulate money, a spiritual master
accepts many disciples, he is greatly at fault. If a spiritual
master accepts many disciples, then some of them will likely be
unqualified persons who do not have faith in devotional service.
To accept such persons as disciples is an offense. Only a person
who has faith is fit to be a disciple.
Vijaya-kumara: What does "13. One should not be very
enthusiastic about constructing costly temples or monasteries"
mean?
Babaji: Live simply and engage in devotional service to the
Lord. Don't be attached to great pomp or activities that require
unnecessary endeavour. They will not push the heart to worship the
Lord.
Vijaya-kumara: What does "14. One should not try to read too
many books, nor should one develop the idea of earning his
livelihood by lecturing on or professionally reciting Srimad
Bhagavatam or Bhagavad-gita" mean?
Babaji: The scriptures are like an ocean. If one wants to
learn a particular subject, he should carefully study, from
beginning to end, the books describing that subject. If one merely
reads a little from one book and a little from another, he will not
learn the subject properly. Thus if one does not study them
carefully and completely one will not properly understand the
scriptures describing devotional service. One should accept the
straightforward, obvious interpretations of the scriptures. One
should not struggle to construe obscure, contradictory, opposite
meanings from them.
Vijaya-kumara: What does "15. One should not be neglectful in
ordinary dealings" mean?
Babaji: To maintain the material body one requires food and
clothing. If one cannot get these things he is troubled, and if he
loses them he is also troubled. If he is troubled in these ways, a
devotee of the Lord should not become agitated at heart. rather,
he should continue to fix his thoughts on Lord Hari.
Vijaya-kumara: What does "16. One should not be under the
spell of lamentation in loss or jubilation in gain" mean?
Babaji: How is it possible that Lord Krsna's spiritual form
could appear in a heart overpowered by lamentation, fear, anger,
greed, envy and other vices. A person engaged in sadhana-bhakti
may feel lamentation, bewilderment, or other inauspicious
sentiments because of being separated from relatives, thwarted in
desires, or other problems. However, it is not good to be
overpowered by lamentation, bewilderment, and other like
inauspicious things. Separation from one's children and other
unhappy events inevitably lead to lamentation. However, one should
fix his thoughts on Lord Hari and in this way quickly throw these
inauspicious emotions far away. In this way one should fix his
mind on the Lord feet of Lord Hari.
Vijaya-kumara: What does "17. One should not disrespect the
demigods" mean? Does this mean it is right to worship the
demigods?
Babaji: One should have unalloyed devotion to Lord Krsna. One
should not worship the demigods thinking them independent of Lord
Krsna. However, when you see other people worshipping the
demigods, you should not be disrespectful to the demigods. You
should honour the demigods, but always remember that all the
demigods worship Lord Krsna. As long as the heart remains in the
grip of the three material modes, one cannot attain unalloyed
devotion to Lord Krsna. Only persons overpowered by goodness,
passion, and ignorance worship the demigods with the idea that the
demigods are equal to Lord Krsna. These persons are qualified only
to have faith in the demigods. Therefore one should not disrespect
their method of worship. By the mercy of the demigods, these
persons will gradually become elevated. Eventually their hearts
will become free of the three material modes.
Vijaya-kumara: What does "18. One should not give unnecessary
trouble to any living entity" mean?
Babaji: Lord Krsna is quickly pleased by merciful persons who
refrain from bringing suffering to others. Mercy is one of the
most important virtues of a Vaisnava.
Vijaya-kumara: What does "19. One should carefully avoid
various offences in chanting the holy name of the Lord or in
worshipping the Deity in the temple" mean?
Babaji: One should avoid offenses in worshipping the Lord and
one should especially avoid offenses to the holy name. Beginning
with riding a palanquin into the Lord's temple and wearing shoes in
the Lord's temple, there are thirty-two offenses in worshipping the
Lord, beginning with blaspheming the devotees who have dedicated
their lives to preaching the glories of the Lord, there are ten
offenses to the holy name. All these offenses should be avoided.
Vijaya-kumara: What does "20. One should be very intolerant
toward the blasphemy of the Supreme Personality of Godhead, Krsna,
or His devotees" mean? Does this teaching mean that one should at
once verbally attack the blasphemer?
Babaji: A person who blasphemes Lord Krsna or a Vaisnava must
be averse to Lord Krsna. One should not tolerate their
blasphemies. One should react by casting the willingness to
associate with them far away.
Vijaya-kumara: What is the relationship between these first
twenty limbs of devotional service with the other limbs?
Babaji: The next forty-four limbs are actually included in
these first twenty limbs. They are described separately in order
to give a more detailed explanation. Thirty limbs, beginning with
"One should decorate the body with tilaka which is the sign of the
Vaisnavas" and culminating in "One should offer a favourite article
(such as food or a garment)" are included within the path of Deity
worship (arcana-marga). These limbs are: 21. One should wear three
strands of tulasi beads around his neck and decorate his body with
twelve tilaka markings. These is called "the sign of the
Vaisnavas." 2. To write "Hare Krsna", other names of Lord Krsna,
or the names of the Panca-tattva on the upper part of the body with
sandalwood paste is called "marking the holy name on the body."
23. That one should accept flowers and garlands that have been
offered to the Deity and the spiritual master and put them on one's
body is described in these words of Srimad Bhagavatam 11.6.31,
where Uddhava tells Lord Krsna:
"My dear Lord, the garlands, scented substances, garments,
ornaments, and other such things that have been offered to You may
later be used by Your servants. By partaking of these things and
eating the remnants of food You have left, we will be able to
conquer the illusory energy."*
The next limbs of devotional service are: 24. One should learn
to dance before the deity. 25. One should learn to bow down
immediately upon seeing the Deity or the spiritual master. 26 As
soon as one visits a temple of Lord Krsna, one must stand up. 27.
When the Deity is being borne for a stroll in the street, a devotee
should immediately follow the procession. 28. A devotee must visit
a Visnu temple at least once or twice every day, morning and
evening. 29. One must circumambulate the temple building at least
three times. 30. One must worship the Deity in the temple according
to the regulative principles. For these items no separate
explanation is needed. 31. One must render personal service to the
Deities is explained in this verse (Bhakti-rasamrta-sindhu 1.2.61):
"One should serve the Deity with a parasol, camara,
instrumental music, and many other offerings. This is called
'worship'.
The next items are: 32. One must sing. 33. One must
perform sankirtana. 34. One must chant. 35. One must offer
prayers. 36. One must recite notable prayers. 37. One must taste
maha-prasada (food from the very plate offered before the Deities).
38. One must drink caranamrta (water from the bathing of the
Deities, which is offered to guests). 39. One must smell the
incense and flowers offered to the Deity. 40. One must touch the
lotus feet of the Deity. 41. One must see the Deity with great
devotion. 42. One must offer arati at different times. 43. One
must hear about the Lord and His pastimes from Srimad Bhagavatam,
Bhagavad-gita and similar books. 44. One must pray to the Deity
for His mercy. 45. One should remember the Deity. 46. One should
meditate upon the Deity. 47. One should render some voluntary
service. 48. One should think of the Lord as one's friend. 49. One
should offer everything to the Lord (atma-nivedana). Here 'atma'
means the idea of 'I' in relation to the material body and the idea
of 'mine' in relation to the material body. These two things one
should surrender (nivedana) to Krsna.
Vijaya-kumara: Please clearly explain these two things: the
idea of 'I' in relation to the material body and the idea of 'mine'
in relation to the material body.
Babaji: Residing in the material body, the conditioned soul
thinks "I am this material body" or "This material body is mine".
Both these ideas should be surrendered, offered to Lord Krsna.
Thus renouncing the ideas "I am this material body" and "This
material body is mine", one should think "I am a servant of Lord
Krsna" and "I am dependent on Lord Krsna's mercy", and "this
material body is a machine that I shall use in Lord Krsna's
service". To spend one's time within this material body in this
way is called 'atma-nivedana' (offering everything to the Lord).
Vijaya-kumara: What does "50. One should offer a favourite
article (such as food or a garment)" mean?
Babaji: In this material world many things become dear to a
person. To accept the relation that all these things have to Lord
Krsna is called "offering a favourite article".
Vijaya-Kumara: What does "51. One should take all kinds of
risks and perform all endeavours for Krsna's benefit" mean?
Babaji: Whatever Vedic or ordinary duties there are in the
material world should be performed in such a way that they advance
devotional service to Lord Krsna. That is "performing all
endeavours for Krsna's benefit."
Vijaya-kumara: What does "52. In every condition, one should
be a surrendered soul" mean
Babaji: To think, "O Lord, I am Yours" and "O Lord, I
surrender unto You" is called "being a surrendered soul".
Vijaya-kumara: What does "53. One should pour water on the
tulasi tree" mean?
Babaji: There are nine kinds of service to tulasi. They are:
1. seeing tulasi, 2. touching tulasi, 3. meditating on tulasi, 4.
glorifying tulasi, 5. offering obeisances to tulasi, 6. hearing the
glories of tulasi, 7. planting tulasi, 8. serving tulasi, and 9
regularly worshipping tulasi. In these nine ways tulasi is
glorious in the context of service to Lord Krsna.
Vijaya-kumara: What does "54. One should regularly hear
Srimad Bhagavatam and similar literature" mean?
Babaji: Books that explain the science of devotional service
offered to Lord Krsna are called 'sastras' (scriptures). Among all
scriptures, Srimad Bhagavatam is the best, for it is the essence of
the Vedas and Vedanta. A person who relishes the nectar of Srimad
Bhagavatam is no longer attracted to other scriptures.
Vijaya-kumara: What does "55. One should live in a sacred
place like Mathura, Vrndavana or Dvaraka" mean?
Babaji: One should hear about, remember, glorify, visit,
touch, reside in, and serve Mathura. In this way one will attain
his spiritual desires.. Know that the same applies to Sri
Mayapura.
Vijaya-kumara: What does "56. One should offer service to
Vaisnavas" mean?
Babaji: The Vaisnavas are very dear to the Supreme Lord. By
serving the Vaisnavas one renders devotional service to the Lord.
In the scriptures it is said:
"Although the Vedas mention worship of demigods, the worship
of Lord Visnu is topmost and is ultimately recommended. However,
above the worship of Lord Visnu is the rendering of service to
Vaisnavas, who are related to Lord Visnu."*
Vijaya-kumara: What does "57. One should arrange for one's
devotional service according to one's means" mean?
Babaji: As far as one is able, one should collect various
things, offer them to the deity of the Lord in the temple, and then
offer them again to the Vaisnavas. This is called mahotsava" (a
great festival). In the entire world no festival is better than
this.
Vijaya-kumara: What does "58. In the month of Karttika
(October and November), one should make arrangements for special
services" mean?
Babaji: The month of Karttika is also called "Urja". To
render devotional service to Lord Damodara by hearing and chanting
His glories and in other ways also is called 'urjadara" (worship in
the month of Karttika).
Vijaya-kumara: What does "59. During Janmastami (the time of
Krsna's appearance in this world) one should observe a special
service" mean?
Babaji: To celebrate a great festival on Lord Krsna's
appearance day on the eight day of the dark fortnight in the month
of Bhadra and again on the full moon day of the month of Phalguna
is called "Sri Janma-yatra" (the birth festivals). The surrendered
souls should observe these festivals.
Vijaya-kumara: What does "60. One should do whatever is done
with great care and devotion for the Deity" mean?
Babaji: With a heart filled with love and enthusiasm one
should always carefully serve the Deity of the Lord. To a devotee
thus engaged the Lord does not give the pathetic and worthless gift
of impersonal liberation. Rather, the Lord gives the great gift of
devotional service.
Vijaya-kumara: What does "61. One should relish the pleasure
of Bhagavatam reading among devotees and not among outsiders" mean?
Babaji: Srimad Bhagavatam is the mature fruit of the desire
tree of Vedic literatures. One should not taste the sweetness of
Srimad-Bhagavatam in the company of persons who are not qualified
to taste the nectar of transcendental rasas. Offenses will result.
Therefore one should read the verses of Srimad Bhagavatam and
taste their nectar only with pure devotees, who thirst to taste the
nectar of Lord Krsna's pastimes, and who have the power to know the
sweetness that is in Srimad Bhagavatam. Reciting and hearing
Srimad Bhagavatam in the company of non devotees does not lead to
pure devotional service.
Vijaya-kumara: What does "62. One should associate with
devotees who are considered more advanced" mean?
Babaji: One should associate with devotees. If one associates
with non devotees, he will not make progress in devotional service.
Devotees yearn to directly serve Lord Krsna in His transcendental
pastimes. Persons who have that desire are called 'bhaktas'
(devotees). If we associate with more advanced devotees, then we
make progress in devotional service. If we do not our progress
stops. We become like our associates. In the scriptures (Hari-
bhakti-sudhodaya 8.51) it is written:
"Association is very important. It acts just like a crystal
stone, which will reflect anything which is put before it."*
Vijaya-kumara: What does "63. One should chant the holy name
of the Lord" mean?
Babaji: The holy name of the Lord is not material. Rather, it
is spiritual, conscious, and full of nectar. It has not the
slightest scent of matter. When a living entity desires to serve
the Lord, and when he becomes purified by engaging in devotional
service, the holy name of the Lord personally appears on his
tongue. The holy name of the Lord cannot be understood by the
material senses. Therefore one should always, either alone or in
the company of others, chant the holy name of the Lord.
Vijaya-kumara: By your kindness I have understood the meaning
of "64. One should live in the jurisdiction of Mathura". Now
please explain the essence of all these limbs of devotional
service.
Babaji: The last five limbs are the best. By remaining free
of offenses and performing these last five items even slightly, one
make wonderful progress in devotional service and attains ecstatic
love for the Lord.
Vijaya-kumara: Please describe whatever else I should know
about sadhana-bhakti.
Babaji: Sometimes the scriptures describe many non-devotional
benefits to be attained by practicing the different activities of
devotional service. These benefits are given to attract
materialistic people who otherwise would have no interest in
devotional service. Still, the most important result attained by
performing any of the different activities of devotional service is
the attainment of attraction and love for Lord Krsna. Wise persons
who know the truth about devotional service value the different
limbs of devotional service and reject materialistic, fruitive
activities. Jnana (knowledge) and vairagya (renunciation) may give
a little help in making a person qualified to enter the temple of
devotional service. But still they are not counted among the limbs
of devotional service. They make the heart hard, whereas
devotional service makes the heart soft and gentle. Therefore
knowledge and renunciation should be accepted only when they come
from devotional service. Knowledge and renunciation do not bring
devotional service. Devotional service easily gives blessings that
knowledge and renunciation can never give. By engaging in sadhana-
bhakti and worshipping Lord Hari, one attains attraction and love
for Lord Hari. At that time one's attraction for material sense
objects disappears. The aspiring devotee must accept appropriate
renunciation (yukta-vairagya) and he also must reject false
renunciation (phalgu-vairagya). To accept, material things when
they have a relationship with Lord Krsna, is called "yukta-
vairagya" (proper renunciation). To reject, in the hope of
attaining impersonal liberation, material things when they have a
relationship with Krsna is called "phalgu-vairagya" (false
renunciation). One should reject impersonal speculation and false
renunciation. To make a show of devotional service in order to
attain wealth, disciples and other material things is very far from
genuine, pure devotional service. Such an artificial show of
devotional service is not counted among the limbs of true
devotional service. Material intelligence and other material good
qualities are not the distinguishing features of a person qualified
to engage in devotional service. Therefore these material good
qualities are not among the limbs of devotional service. Control
of the mind, control of the senses, purity, good conduct, and other
virtues spontaneously appear in a person who is attached to Lord
Krsna. Still, these virtues are not counted among the limbs of
devotional service. Purity of heart, external cleanliness,
austerity, peacefulness, and all other virtues voluntarily take
shelter in a devotee of Lord Krsna. The devotee does not need to
strive to attain them. I have now described all the limbs of
devotional service. By faithfully practicing one or many of these
limbs, a person will attain perfection. Thus I have briefly
described vaidhi-sadhana-bhakti. Think about them in your heart,
try to understand them, and try to follow them.
After hearing these instructions, Vrajanatha and Vijaya-kumara
offered dandavat obeisances to the lotus feet of their spiritual
master. The said, "O master, please be merciful to us. Please
deliver us. For a long time we have been drowning in the abyss of
false pride." The babaji said, "Lord Krsna will be merciful to
you." It was late. The uncle and nephew left for home.
Chapter Twenty-one
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Abhidheya-vicara Raganuga-sadhana-bhakti)
Eternal Religion and Sambandha, Abhidheya and Prayojana (Abhidheya:
Raganuga-sadhana-bhakti)
The same wonderful thought rose in the hearts of Vijaya-kumara
and Vrajanatha. With one mind they decided that they must accept
initiation (diksa) from the saintly babaji. When he was a child,
Vijaya-kumara was initiated by his family-guru. Vrajanatha has
received gayatri initiation but not initiation into any other
mantras. From the saintly babaji they had learned that by chanting
a mantra given by an impersonalist guru one goes to hell.
Therefore they decided to be properly re-initiated by a Vaisnava
spiritual master. If he is initiated by a perfect pure devotee,
the disciple very quickly attains perfection by chanting the sacred
mantras. Therefore they both decided, "Tomorrow morning we will
first bathe in the Ganges and then accept initiation from the
worshipable and saintly babaji." Their hearts fixed in that
decision, the next morning they bathed in the Ganges, decorated
their bodies with twelve tilaka markings as previously described,
and then offered dandavat obeisances to the feet of Srila
Raghunatha dasa Babaji. The saintly babaji was a perfect devotee.
Aware of what they were thinking, he asked them, "Why have you come
this morning?" The two of them replied, "O master, we are fallen
and worthless. Please be merciful to us." The saintly babaji took
them separately to his cottage and gave them the eighteen-syllable
mantra. Again and again chanting the mantra, the two disciples
became maddened with spiritual love. Calling out "Jaya Gauranga!",
they danced. Seeing the tulasi beads on their necks, their
splendid sacred threads, their twelve tilaka marks, their bright
faces, some beginning symptoms of sattvika-bhava ecstasy on their
bodies, and streams of tears flowing from their eyes, the saintly
babaji embraced them and said, "Today you have purified me." Again
and again the two disciples took the dust of the saintly babaji's
feet and placed it on their heads. Vrajanatha had arranged that
many excellent foods would be offered to Lord Mahaprabhu. By his
arrangement, two servants from his house brought a great abundance
of palatable foods. Vijaya-kumara and Vrajanatha said to the Sri
Vaisnavas, "We have brought these foods. Please offer them to Lord
Mahaprabhu." The leader of the devotees at Srivasa's courtyard had
the pujari cook the foods and offer them to the Panca-tattva
Deities.
The conchshell sounded. Playing karatalas and mrdangas, the
Vaisnavas sang as the bhoga arati was offered to Lord Mahaprabhu.
Gradually many Vaisnavas came. They were all filled with
happiness. The arati ended gloriously. A place was arranged
before the temple for the Vaisnavas to honour the prasadam. Loudly
chanting the holy names of Lord Hari, each Vaisnava brought his
bowl. At the time of honouring prasadam, poetry was read. The
Vaisnavas sat down to honour the prasadam. Vrajanatha and Vijaya-
kumara would not sit down and place the prasadam in their mouths.
The leaders of the babajis forced them to sit. The babajis said,
You are householders who have become Vaisnavas. Therefore by
offering dandavat obeisances to your feet, we become fortunate."
Vijaya-kumara and Vrajanatha said, "You are great sannyasi
Vaisnavas. Therefore, by accepting the nectar remnants of the
prasadam that has touched your lips, we become most fortunate. If
we associate with you as equals, it will be an offense on our
part." The Vaisnava babajis said, "Vaisnava who are householders
or sannyasis are not different. It is devotion to the Lord that
makes one a great Vaisnava." Conversing in this way, all the
Vaisnavas honoured the prasadam. Hoping to get the remnants of the
prasadam eaten by their spiritual master, Vijaya-kumara and
Vrajanatha hesitated to honour the prasadam. Seeing that they were
reluctant to honour the prasadam, the Vaisnavas said to Srila
Raghunatha dasa Babaji, "O best of the Vaisnavas, please be
merciful to your disciples. They will not honour the prasadam."
Hearing this, the elderly babaji placed the remnants of his
prasadam in his disciples' hands. They accepted them as very
valuable things. They said, "We offer obeisances to our spiritual
master", and then they began to honour the prasadam. As the
prasadam was honoured many descriptions of the glories of prasadam
were spoken, as also was the advice, "O devotees, please be
careful". Ah! The area before Srivasa's courtyard was so beautiful
then. Then suddenly the devotees saw Lord Mahaprabhu and His
personal associates honouring the prasadam with them, and Sri Saci,
Sita, and Malini-devi were themselves distributing the prasadam.
The devotees remembered these lines of Sri Jagadananda Pandita's
Prema-vivarta:
"Lord Gaura enjoys pastimes in Mayapura eternally. The power
of their transcendental pious deeds enables the Lord's devotees to
see these pastimes directly."
As long as these pastimes were present before their eyes the
Vaisnavas were stunned and motionless, like a row of columns. No
one was honouring the prasadam. After a short while these pastimes
again became invisible. The devotees looked at each other and
burst into tears. No one could describe the unprecedented
wonderful delicious taste the prasadam now had. Everyone said,
"These two young brahmanas have attained the mercy of Lord
Mahaprabhu. Lord Gaura again revealed His pastimes at their
festival. Weeping and weeping, Vrajanatha and Vijaya-kumara said,
"We are poor and worthless. One thing we know: It is because of
the mercy of our spiritual master and the mercy of the Vaisnavas
that we have seen these things."
After honouring prasadam and taking permission from the
Vaisnavas, Vijaya-kumara and Vrajanatha returned home. From that
day forward, every day they would bathe in the Ganges, offer
obeisances to the feet of their spiritual master, see the Deity
form of the Lord, circumambulate Tulasi, and perform many other
devotional activities. This they did every day. A day did not
pass where they did not learn something new. On the fourth or
fifth evening, after concluding their evening duties at Srivasa's
courtyard, seeing the arati and chanting the holy names in
sankirtana, the two of them went to the saintly elderly babaji in
his cottage and asked him, "O master, by your mercy we have been
able to understand sadhana-bhakti. Now we request you, please be
merciful and explain raganuga-bhakti to these two lowest of
persons." The saintly babaji happily replied, "Lord Gauranga has
accepted you two as His devotees. Therefore I cannot withhold
anything from you. Please listen carefully, and I will explain
raganuga-bhakti to you. Again and again I offer my respectful
obeisances to Srila Rupa Gosvami, whom the Supreme Personality of
Godhead rescued from the clutches of the yavanas and whom, at
Prayaga-ksetra, the Lord taught the science of transcendental
mellows. I surrender to the feet of Srila Raghunatha dasa Gosvami,
whom the merciful Supreme Personality of Godhead rescued from the
abyss of material life, placed in the hand of Srila Svarupa
Damodara Gosvami and gave the gift of all spiritual perfections.
"However, before I describe raganuga-bhakti, I shall first
describe the nature of ragatmika-bhakti.
Vrajanatha: Please tell what the word 'raga' means. I wish to
understand that first.
Babaji: Materialists fall in love with the objects of the
material senses. This love may be called 'raga'. In this way the
eyes become excited when they see beauty and other attractive
qualities. In this way one is attracted to the material sense
objects and the mind develops 'raga' or love for them. When that
love (raga) is placed in Lord Krsna as its only object, that is
called 'raga-bhakti'. Srila Rupa Gosvami explains that when love
is focused on a single object of desire, that is called 'raga'.
When this kind of love exists in devotional service, then the
devotional service is called 'ragatmika-bhakti'. In brief, when
there is a love-filled thirst to attain Lord Krsna, that is called
ragatmika-bhakti. As long as this raga has not manifested itself,
one is enjoined to follow vidhi-bhakti, following the rules and
regulations of scripture. Awe, fear and faith are the three
aspects of vaidhi-bhakti. An intense desire to meet Lord Krsna and
associate with Him in His pastimes is the main feature of
ragatamika-bhakti.
Vrajanatha: Who is qualified to perform raga-bhakti?
Babaji: A person whose faith rests in the rules of the
scriptures is qualified to engage in vaidhi-bhakti. A person whose
faith rests in an intense desire to attain Lord Krsna is qualified
to engage in ragatmika-bhakti. Manifested according to their
different rasas (relationships with Lord Krsna), Lord Krsna's
personal associates in the spiritual world of Vraja with strong
faith engage in ragatmika-bhakti. A person who has a strong desire
to love Lord Krsna as the residents of Vraja in the spiritual world
do, is qualified to engage in raganuga bhakti.
Vrajanatha: What are the qualities of this strong desire?
Babaji: One quality is that when one hears about the sweetness
of the love and other emotions manifested by the residents of Vraja
in the spiritual world, one yearns to go there. When a person
qualified to engage in vaidhi-bhakti hears the descriptions of Lord
Krsna, he calmly things about these descriptions, using his
intelligence, logic, and the evidence of scripture. However, when
a person following the path of raganuga-bhakti hears these
descriptions, he does not carefully consider them in terms of
intelligence, logic and scripture. Instead he is overcome with the
desire to love Krsna as the residents of Vraja do.
Vrajanatha: What are the activities of raganuga-bhakti?
Babaji: The devotee engaged in raganuga-bhakti yearns to
become one of the residents of Vraja in the spiritual world and
there serve Lord Krsna directly. He always thinks of that desire.
He likes to talk with other devotees about the pastimes of his
beloved Krsna. He resides in Vraja, either with his external body,
or within his thoughts. Yearning to attain the spiritual love that
they possess, he becomes a follower of the people of Vraja. He
always serves the Lord in two ways. Externally he performs sadhana-
bhakti. Internally he thinks of his original spiritual form and in
that form he serves the Lord.
Vrajanatha: What is the connection between raganuga-bhakti and
the different limbs of vaidhi-bhakti?
Babaji: A person engaged in raganuga-bhakti also performs the
different activities of sadhana-bhakti, such as hearing and
chanting the glories of the Lord. However, within his heart he is
a follower of the people of Vraja. In this way he tastes the
nectar of always serving the Lord. At the same time he serves in
this way within his heart, he engages in the activities of sadhana-
bhakti with his external body.
Vrajanatha: How is raganuga-bhakti glorious?
Babaji: By engaging in raganuga-bhakti one quickly attains
what takes a long time to attain by performing sadhana-bhakti.
Vaidhi-bhakti is weak, but raganuga-bhakti is both independent and
very powerful. By following in the footsteps of the people of
Vraja, one attains raga. That raga naturally pushes one to engage
in the devotional activities of hearing, chanting and remembering
the Lord's glories, serving His lotus feet, bowing down before Him,
and surrendering everything to Him. When the heart is free of the
three material modes, one naturally desires to follow in the
footsteps of the people of Vraja. Therefore the attraction to
raganuga-bhakti, or the intense desire to attain raganuga-bhakti is
the inspiration that pushes one to true spiritual life. As there
are many different kinds of ragatmika-bhakti, so there are also
many different kinds of raganuga-bhakti.
Vrajanatha: What are the different kinds of ragatmika-bhakti?
Babaji: Ragatmika bhakti is of two kinds: 1. kama-rupa
(devotion born from desire) and 2. sambandha-rupa (devotion born of
a relationship).
Vrajanatha: Please explain the difference between kama-rupa
and sambandha-rupa.
Babaji: In the Seventh Canto )Srimad Bhagavatam 7.1.30-31) it
is written:
"Many, many persons have attained liberation simply by
thinking of Krsna with great attention and giving up sinful
activities. This great attention may be due to lusty desires,
inimical feelings, fear, affection, or devotional service. I shall
not explain how one receives Krsna's mercy simply by concentrating
one's mind upon Him.*
"My dear King Yudhisthira, the gopis, by their lusty desires,
Kamsa by his fear, Sisupala and other kings by envy, the Yadus by
their familial relationship with Krsna, you Pandavas by your great
affection for Krsna, and we the general devotees, by our devotional
service, have obtained the mercy of Krsna."*
Here six items are mentioned: lusty desires, inimical
feelings, fear, familial relationships, affection, and devotional
service. Among these, inimical feelings and fear are not
appropriate sentiments for devotees of the Lord. When it becomes
the idea that the Lord is a friend, affection is appropriate in
vaidhi-bhakti. However, when affection becomes pure love (prema)
it is no longer within the realm of sadhana bhakti. That kind of
love belongs in the path of raga. It has no place in sadhana-
bhakti. The word 'bhaktya' in Bhakti-rasamrta-sindhu 1.2.135
refers to vaidhi bhakti. In some situations the word 'bhakti'
refers to the vaidhi-bhakti performed by the great sages, and in
other situations the word 'bhakti' refers to 'jnana-misra-bhakti'
(devotional service mixed with impersonal speculation). Here the
words 'many attained Him" mean that because Lord Krsna is identical
with the impersonal Brahman in the same way the rays of sunlight
are identical with the sun planet, when the impersonalists merge
into Brahman, or when Krsna's enemies merge into Brahman, they
certainly attain Krsna. In this way they become plunged into the
happiness of Brahman liberation, which is a perverted reflection of
sarupya liberation. In the Brahmanda Purana it is said that they
attain Siddhaloka, which is on the farther shore of the ocean of
maya. Two different kinds of beings reside in Siddhaloka. They
are the impersonalists, who are plunged into Brahman happiness and
the demons killed by Krsna. Among those liberated impersonalists,
some attain a faint scent of love for Krsna (raga). By worshipping
Lord Krsna's lotus feet, these impersonalists eventually become
dear devotees of the Lord. In this way they attain love (prema)
for Lord Krsna. As the sun is not different from the rays of
sunlight, so Lord Krsna is not different from His Brahman
effulgence. Therefore the word 'tad-gati' (that attainment) here
means "Krsna-gati" (the attainment of Lord Krsna). Therefore the
impersonalists and demons who attain sayujya (impersonal)
liberation attain Lord Krsna's Brahman effulgence. On the other
hand, the devotees, who love the Lord, attain direct service to
Lord Krsna, who is like the sun-planet from whom the sunlight that
is the impersonal Brahman has come. In this way we have described
four of these emotions: inimical feelings, fear, affection, and
devotional service. Only lusty desires and familial relationships
remain to be described. In the path of raga-bhakti lusty desires
and familial relationships are both very important. Thus raga-
bhakti is of two kinds: 1. lusty desires (kama) and 2. familial
relationships (sambandha).
Vrajanatha: What is the nature of devotional service with
lusty desires?
Babaji: The word 'lust' means 'the thirst to enjoy'. When it
is manifested in ragatmika-bhakti, that thirst to enjoy becomes
causeless love for Lord Krsna. Thus it becomes the thirst to enjoy
the association of Lord Krsna. In this situation the devotee acts
only to please Lord Krsna. The devotee does not act for his own
happiness. The devotee accepts his own happiness only if it leads
to Krsna's happiness. This very wonderful unprecedented love is
perfectly manifested in the gopis of Vraja. because it possesses
the qualities of wonderful sweetness and playfulness, panditas use
the word "lusty desires" (kama) to describe the gopis love (prema).
However, the truth is that the gopis 'lusty desires' are spiritual
and free from the slightest scent of any fault. On the other hand,
the lusty desires felt by the souls in Maya's prison are wretched,
lowly and filled with faults. When they saw it, Uddhava and other
dear devotees of the Lord yearned to attain the 'lusty desires'
felt by the gopis of Vraja. The gopis' lusty desire cannot be
compared to anything else. It can be compared only to itself.
These 'lusty desires' in ragatmika bhakti exist only in Vraja and
not in any other place. The 'lusty desires' that Kubja manifested
in Mathura are called 'kama-praya' (resembling lusty desires).
Although they bear some resemblance to the gopis' lusty desires,
they are different.
Vrajanatha: What is the nature of raga-bhakti with familial
relationships?
Babaji: Raga-bhakti in the rasa of familial relationships is
manifested when one identifies himself as Krsna's parent or other
relative. When one thinks, "I am Krsna's father", or "I am Krsna's
mother", or when one thinks of oneself as another kind of relative
of Krsna, that is called devotional service in the mood of familial
relationships. In the Vrsni dynasty there are also devotees who
identify as Krsna's father and mother. Still, devotional service
in familial relationships is first manifested in Vraja: in Nanda,
in Yasoda, and in others also. Pure love for Krsna is manifested
in these kinds of 'lusty desires' and 'familial relationships'.
That is why the eternally liberated souls take shelter of them. In
raganuga-bhakti these two sentiments are mentioned only briefly.
In the practice of devotional service, these two sentiments take
two forms: 1. kamanuga (following lusty desires), and 2.
sambandhanuga (following familial relationships).
Vrajanatha: What are the qualities of kamanuga-bhakti in the
practice of raganuga-bhakti?
Babaji: When a devotee thirsts to follow the path of kama
devotional service, that is called 'kamanuga'. Kamanuga-bhakti is
of two kinds: 1. sambhogecchamayi (yearning to enjoy), and 2. tat-
tad-bhavecchamayi (yearning to love).
Vrajanatha: What is the nature of sambhogecchamayi?
Babaji: Sambhogecchamayi means 'the desire to participate in
Lord Krsna's pastimes (keli) with the gopis".
Vrajanatha: What is the nature of tat-tad-bhavecchamayi?
Babaji: Tat-tad-bhavecchamayi means 'the desire to attain the
sweetness of love that the Vraja-gopis felt for Lord Krsna."
Vrajanatha: How are these two sentiments manifested in the
practice of raganuga-bhakti?
Babaji: By seeing the sweetness of Lord Krsna's Deity form and
by hearing the descriptions of Lord Krsna's pastimes, one develops
a desire to fall in love with Krsna. Devotees who have that desire
practice raganuga-bhakti that is either kamanuga or sambandhanuga.
Vrajanatha: Lord Krsna is male, and the Vraja-gopis are all
female. Therefore I can see that only women are qualified to
practice this kind of raganuga-bhakti. How can men be qualified to
attain it?
Babaji: Each individual soul residing in the material world
has an original spiritual form that manifests one of the five rasas
(relationships with Lord Krsna). Four of these rasas, namely,
dasya (servitorship), sakhya (friendship), vatsalya (parental love)
and madhura (conjugal love) are present among the people of Vraja.
In Vraja, males participate in the rasas of dasya (servitorship),
sakhya (friendship) and the fatherhood portion of vatsalya
(parental love). In these three rasas males engage in direct
service to Lord Krsna. However, it is only females who serve the
Lord in madhura (conjugal love) and in the motherhood portion of
vatsalya. Among both liberated souls and beginners engaged in
sadhana bhakti, many souls with external male material bodies have
original spiritual forms that are female.
Vrajanatha: How do souls with male external material bodies
follow in the footsteps of the Vraja-gopis?
Babaji: In different ways, as they are qualified, they become
attracted to the rasa of conjugal love (srngara-rasa). Even though
their external material form is male, their original spiritual
form, which is female, is always present. According to one's
inclination and one's original spiritual form, one is qualified to
become the follower of a particular Vraja-gopi. By following that
gopi, one's original spiritual form is again openly manifested and
in that original form one serves Lord Krsna directly. In the Padma
Purana an example is given of souls who, although their external
material bodies were male, eventually became gopis. There it is
said that when they saw the handsomeness of Lord Ramacandra, the
sages of Dandakaranya forest yearned to attain Him as their
husband. When Lord Krsna manifested His Gokula pastimes, these
same sages were born as women. In those forms they served Lord
Krsna in the rasa of conjugal love.
Vrajanatha: I have heard that the women of Gokula are
eternally liberated souls in the spiritual world who descended to
the material world to help Lord Krsna's pastimes. Why, then, does
the Padma Purana say that these sages were born as gopis in Gokula?
Babaji: Many eternally liberated souls came to this world to
participate in Lord Krsna's pastimes. In addition to them, many
souls from the material world, who by engaging in devotional
service became qualified to do so, also participated in Lord
Krsna's pastimes. Worshipping Lord Krsna in kamanuga-bhakti, they
took birth in Gokula. These gopis are described in Srimad
Bhagavatam 10.29.8-11, where it is said that by serving Lord Krsna
in meditation they abandoned their external material bodies and
regained their original spiritual forms. Many of these gopis had
previously been the sages of Dandakaranya.
Vrajanatha: Which gopis were eternally liberated and which
became liberated by engaging in devotional service?
Babaji: Srimati Radhika is Lord Krsna's internal potency
(svarupa-sakti). She expands into the forms of Her eight close
friends (asta-sakhi) and they expand into the forms of other gopis
(sakhis). These gopis are all eternally liberated (nitya-siddha).
These gopis are not manifested by the jiva-sakti. Rather, they are
manifested by the Lord's internal potency (svarupa sakti). In
addition to these gopis, there are other gopis (also sakhis) who
attained liberation by engaging in devotional service (sadhana-
siddha), and were thus allowed to join Srimati Radhika's entourage.
These gopis are individual souls (jiva) who attained liberation by
engaging in devotional service (sadhana-siddha). By the power of
the Lord's hladini-sakti they attained salokya liberation and were
allowed to associate with Sri Radha, the queen of Vraja. Devotees
who follow the path of raganuga-bhakti and aspire for srngara-rasa
eventually attain liberation as a result of their devotional
service. Thus they are able to join the company of gopis (sakhis).
Devotees who follow the path of vidhi-bhakti and desire to enjoy
(riramsa) Krsna, which means they desire that Lord Krsna will
become their husband, become the Lord's queens at Dvaraka.
Devotees who follow the path of vidhi-bhakti do not become
followers of Sri Radha, the goddess of Vraja. Only devotees who
follow the path of vidhi-bhakti externally and the path of raganuga-
bhakti internally attain devotional service in the land of Vraja.
Vrajanatha: How does one become purified of the desire to
enjoy (riramsa) Krsna, which means the desire that Lord Krsna will
become one's husband?
Babaji: These devotees who have accepted the role of Lord
Krsna's queens should renounce all pride and humbly serve Lord
Krsna as a wife serves her husband. However, even if they do this,
these devotees may not attain the desire to become one of the gopis
of Vraja.
Vrajanatha: Please explain more clearly.
Babaji: Devotees who aspire to attain Lord Krsna as their
husband (svakiya) become the Lord's queens (mahisi-bhava). These
devotees cannot taste the rasa where Krsna is one's paramour
(parakiya), a rasa relished by the Vraja-gopis. For this reason
these devotees cannot follow in the footsteps of the gopis. Only
by following the path of raganuga-bhakti and cherishing the idea
that Lord Krsna is one's paramour (parakiya) can one attain the
rasa of a gopi in Vraja.
Vrajanatha: By your mercy, I have understood all this. Now
please kindly explain one thing: What is the difference between
'lust' (kama) and 'love' (prema)? If there is no difference, why
did you use the word 'prema-rupa' (the nature of love)? When I
hear it, the word 'lust' (kama) brings pain to my ears.
Babaji: There is a difference between lust and love. When we
say 'love' we mean an emotion like what is felt in raga-bhakti when
the devotee considers Krsna a relative in his family (sambandha).
In that devotional service as a family member, there is no idea of
trying to exploit Krsna for one's own enjoyment. In devotional
service where one relates to Lord Krsna as a family member, there
is no scope for an amorous relationship. Still, that relationship
is undoubtedly based on love (prema). However, when this love for
Krsna is gracefully mixed with the desire to enjoy Krsna, the
result is devotional service (bhakti) performed in the spirit of
lust (kama). In the other rasas lust and devotional service are
not mixed together in this way. This combination is present only
in the rasa of conjugal love. Aside from the Vraja-gopis, no one
practices this kind of devotional service mixed with lust. In this
material world the word 'lust' means to desire material sense
pleasures. However, the 'lust' felt by the gopis is very different
from material lust. The lust felt by the gopis is completely pure
and faultless. Material lust is a perverted reflection of the
gopis' lust. Though it was directed Lord Krsna, the lust felt by
Kubja cannot be said to be like the gopis lust (saksat-kama).
Lust to enjoy with the material senses is an emotion that is
worthless, wretched, and degraded. On the other hand, lust that is
a feature of pure love for Krsna is exalted and full of bliss.
Because material lust is wretched and degraded, what shall stop you
from using the word 'spiritual lust' (aprakrta-kama) to describe
the emotion felt by the gopis?
Vrajanatha: Now please explain the aspect of raganuga-bhakti
where one thinks of Krsna as one's family member?
Babaji: Devotional service where one has a family or other
kind of relationship with Krsna is called 'sambandhanuga-bhakti'.
This kind of relationship is present in three rasas: dasya
(servitorship), sakhya (friendship) and vatsalya (parenthood). In
this relationship one thinks, "I am a servant. Krsna is my
master", or one thinks, "I am Krsna's friend", or one thinks, "I am
Krsna's father", or one thinks "I am Krsna's mother". These are
the thoughts of one in sambandha. This sambandhanuga-bhakti is
manifested in its pure form among the residents of Vraja.
Vrajanatha: How is raganuga-bhakti cultivated in the dasya,
sakhya, and vatsalya rasas?
Babaji: A devotee attracted to dasya-rasa (servitorship)
should follow in the footsteps of Raktaka, Patraka, and other
eternally liberated servitors of the Lord. By emulating the
sweetness of their love for the Lord, he will eventually serve Lord
Krsna directly. A devotee attracted to sakhya-rasa (friendship)
should follow in the footsteps of Subala and the other friends of
the Lord. In this way he will eventually serve Lord Krsna
directly. A devotee attracted to vatsalya-rasa (parenthood) should
follow in the footsteps of Nanda and Yasoda. In this way he will
eventually serve Lord Krsna directly.
Vrajanatha: How does one follow in their footsteps?
Babaji: The soul's eternal nature gives rise to certain
actions. These actions are called 'mudra'. For example, Nanda
Maharaja has a certain eternal nature, and because of that nature
he deals with Krsna in a specific way. One should following in the
footsteps of those activities. However, one should not think, "I
am Nanda", "I am Subala", or "I am Raktaka". One should only
follow in the footsteps of their activities. In that way one will
not commit an offense.
Vrajanatha: What rasa should I cultivate in raganuga-bhakti?
Babaji: Baba, look at your own nature. Because of that nature
you have a certain inclination. According to that inclination you
naturally accept a particular rasa. You should follow the
footsteps of an eternally liberated soul who serves the Lord in
that rasa. You should closely examine your own inclination. If
you are inclined to the path of raga-bhakti, then you should follow
your inclination. If you are not inclined to the path of raga-
bhakti, then you should follow the path of vaidhi-bhakti.
Vijaya-kumara: Master, I have studied Srimad Bhagavatam for
many days. Whenever I hear or read of Lord Krsna's pastimes, in my
heart I yearn to serve the divine couple as Srimati Lalita does.
Babaji: Don't say anything more. You are a manjari follower
of Sri Lalita-devi. What service do you think is appropriate for
you?
Vijaya-kumara: In my heart I think Sri Lalita has ordered me
to string garlands of flowers. I gather many beautiful flowers,
make them into garlands, and place them in her beautiful hand. She
gives me a smile of mercy, and then she places them around the
necks of Sri Sri Radha-Krsna.
Babaji: May you attain that service. I give you my blessings.
At that moment Vijaya-kumara fell, weeping, at his spiritual
master's lotus feet. Seeing his emotional state, the saintly
babaji said to him, "Baba, within your heart you should always
practice raganuga-bhakti, and externally you should engage in
vaidhi-bhakti." Seeing Vijaya-kumara's good fortune, Vrajanatha
placed these words before his spiritual master's feet: "O master,
when I think of Lord Krsna's pastimes I desire to become a follower
of Subala."
Babaji: To what kind of activities do you feel attracted?
Vrajanatha: Subala and I will fetch the calves that have
strayed far away. As Krsna sits down and plays the flute, by
Subala's mercy I will let the calves drink water, and after I will
bring them again to our brother Krsna. That is my desire.
Babaji: I give you my blessings. May you become a follower of
Subala and in that way serve Lord Krsna. You are qualified for
sakhya-rasa.
This was all a great wonder. From that day on, in his heart,
Vijaya-kumara began to think of himself as a maidservant of Srimati
Lalita. Then he began to see the elderly babaji as an incarnation
of Sri Lalita. Vijaya-kumara said, "O master, what more need be
done by your mercy?" The saintly babaji replied, "Nothing more
need be done. Only you should know the name, form, and garments of
your spiritual body. Come to me in private and I will tell you of
them." Saying, "As you order", Vijaya-kumara offered dandavat
obeisances.
From that day on Vrajanatha saw the elderly babaji as an
incarnation of Subala. The babaji said to him, "Come to me all
along and I will tell you the name, form and garments of your
spiritual body." Saying, "As you order", Vrajanatha offered
dandavat obeisances.
Thinking that their lives had not become perfect, Vrajanatha
and Vijaya-kumara happily followed the path of raganuga-bhakti.
Externally everything was as before. Externally Vijaya-kumara was
a male, but within his heart he had become a gopi. Meanwhile
within his heart, Vrajanatha had become a cowherd boy.
A good part of the night had already passed. Chanting on japa
beads the mantra:
Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
that their spiritual master had given them, the two of them
walked toward Bilva-puskarini. Almost half the night had passed.
The moon rose. The season place a pleasant situation in every
direction. When they came to Laksmana-tila, the two men sat under
an amalika tree. Vijaya-kumara asked Vrajanatha, "O Vrajanatha,
the desires in our hearts are now fulfilled. Because we have
attained the mercy of a great Vaisnava, we will not attain the
mercy of Lord Krsna. Now we should consider what will happen in
the future. Vrajanatha, with an honest heart please tell me: What
will you do? Will you marry, or will you take parivrajaka
sannyasa? This request does not come from me. I only ask so I can
tell your grandmother."
Vrajanatha: Uncle, I am devoted to you. You are a pandita and
a Vaisnava. In the absence of my father, you are my guardian. The
path that you order, I will follow. I do not wish to become
attached to material things, and thus forget the spiritual goal of
life. Therefore I do not wish to marry. What do you think?
Vijaya-kumara: I will not force you. You decide for yourself
and tell me.
Vrajanatha: I will ask our spiritual master. I will do
whatever he says.
Vijaya-kumara: Good. Tomorrow we will go and hear what
Prabhupada says about this.
Vrajanatha: Saintly uncle, what do you think? Should I become
a householder? Should I not become a parivrajaka sannyasi?
Vijaya-kumara: Baba, my conclusion is the same as yours. We
are of one mind. Accept parivrajaka sannyasa and extinguish the
fire of household life. If you accept household life your heart
will dry up. You will be cheated of the nectar of devotional
service. My wish is that you follow whatever Sri Prabhupada says
about this.
A large part of the night had passed. It was right that they
return home. Again and again singing the glories of Lord Hari, the
uncle and nephew returned home, honoured prasadam and went to
sleep.
Chapter Twenty-two
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Prayojana-vicararambha)
Eternal Religion and Sambandha, Abhidheya and Prayojana (The
Discussion of Prayojana Begins)
Today is ekadasi. Under the bakula tree in Srivasa's
courtyard the Vaisnavas are chanting the holy names of the Lord.
Some call out, "O Gauranga! O Nityananda!" and sigh. Our saintly
babaji was motionless, plunged in ecstatic love. Who knows what he
was thinking? After a few moments he said, "Alas!" and began to
weep. "Ah! Where is rupa? Where is Sanatana! Where is
Raghunatha dasa Gosvami! Where is my life's brother, Krsnadasa
Kaviraja? I cannot be with them. Today I am all alone. I cannot
be happy. The memory of Radha-kunda brings me pain. O my life,
now you are leaving me. I pray that Rupa and Raghunatha show
themselves to me and save my life. Even though I am separated from
you, still I remain alive. How pathetic is my life." Again and
again speaking in this way, he began to roll about in the dust
under the bakula tree in Srivasa's courtyard. The assembled
Vaisnavas said to him, "Babaji, be peaceful. Rupa and Raghunatha
are in your heart. Lord Caitanya and Lord Nityananda are dancing
before you. Saying, "Where? Where?" the babaji jumped up. As he
gazed at the Panca-tattva Deities before him, his grief went far
away. He said, "O glorious Mayapura! Only Mayapura makes the
sadness of Vraja go far away." Saying these words, he danced for
some moments and then sat down in his cottage. At that moment
Vijaya-kumara and Vrajanatha came and offered dandavat obeisances.
When he saw them, the babaji's heart blossomed with happiness. He
said, "How is your devotional service progressing?" Folding their
hands, the two disciples humbly said, "O master, your mercy is the
be-all-and-end-all of our lives. In the past we must have
performed many, many pious deeds that we so easily have attained
your fearless lotus feet. Today is ekadasi. by your order we are
fasting even from water. We have come to see your sacred feet."
The babaji replied, "You are fortunate. Very soon you will attain
bhava." Vijaya-kumara asked, "O master, what is bhava?" Is there
something called 'bhava' that you have not yet taught us?"
Babaji: Up till now I have taught you about sadhana-bhakti.
By practicing sadhana-bhakti again and again, one eventually comes
to the stage of spiritual perfection. The stage that immediately
precedes the perfect stage is called 'bhava' (ecstatic love). The
perfect stage is described in these words of the Dasa-mula:
"When his sadhana-bhakti reaches maturity, the living entity
becomes aware of his original spiritual form. Then, by the power
of the Lord's hladini-sakti, the ecstatic love (bhava) of madhura-
rasa becomes manifested. Then the living entity bears in his heart
ecstatic love (bhava) for Sri Sri Radha-Krsna in Vraja. Then he
attains ecstatic love (priti) and bliss. Gradually he attains
happiness and good fortune that have no equal anywhere in this
world. He enters the Lord's pastimes. There he attains direct
service to the Lord. There is nothing higher than that."
In this verse the final goal of life (prayojana), which is
pure love for the Lord, is described. The beginning stage of that
pure love is described in the final verse of the Dasa-mula:
"Who is the Supreme Lord? Who is the individual spirit soul?
What is the material world? Considering these questions, a devotee
becomes learned in the scriptures. He shuns all offenses, sins,
material pious deeds, and aspirations to become one with the Lord,
and, thinking himself a servant of Lord Hari, in the company of
other devotees he drinks the blissful nectar of Lord Hari's holy
name."
What a wonderful poem is the Dasa-mula. In it the individual
souls find the essence of the teachings that have come from Lord
Mahaprabhu's sacred mouth.
Vijaya-kumara: I would like to hear a summary of the Dasa-
mula's glories?
Babaji: Then listen.
"A person who carefully studies this Dasa-mula becomes free of
ignorance. By associating with devotees, he attains spiritual love
and bliss."
Vijaya-kumara: O master, this wonderful Dasa-mula will become
the necklace we all wear. Every day we will recite this Dasa-mula
and offer dandavat obeisances to Lord Mahaprabhu. Now please be
merciful and explain the clear meaning of these truths.
Babaji: Pure love of God (prema) is like a sun. The pure rays
of that prema-sun are the spiritual state of 'suddha-sattva'. The
internal nature of 'suddha-sattva' is called "bhava". The suddha-
sattva manifestation called 'bhava' is also called by the names
'rati' and 'premankura' (the sprouting of love). When the all-
enlightening svarupa sakti (internal potency) is manifested in the
activities called 'samvid' (knowledge), those activities are called
"suddha-sattva" (spiritual existence). These are not activities of
maya (material illusion). When the activities of the samvit-sakti
join with the activities of the hladini-sakti, the result is the
manifestation of bhava. The activities of samvit-sakti bring
knowledge. The activities of hladini-sakti bring pleasure. In
this way the activities of the Lord's svarupa-sakti bring knowledge
of the Absolute Truth, Sri Krsna. The small knowledge potency
(samvit-sakti) of the individual souls (jiva-sakti) cannot bring
understanding of the Absolute Truth. By the mercy of the Supreme
Personality of Godhead Himself, or by the mercy of the Lord's
devotee, the Lord's svarupa-sakti (internal potency) will appear in
a living entity's heart. Then the svarupa-sakti's activities of
knowledge (samvit) can act in the living entity's heart. Then
knowledge of the spiritual world becomes manifested there. The
real form (svarupa) of the spiritual world is the state of
spiritual existence (suddha-sattva). The real form of the material
world is maya is gross matter, which is a mixture of the three
modes of material goodness, passion, and ignorance. When knowledge
of the spiritual world combines with the essence (sara) of the
hladini-sakti, the result is that one is able to relish (asvada)
the pleasures of the spiritual world. When the relishing of the
pleasures of the spiritual world reaches its perfection and
fullness (purna-svarupa), the result is called 'prema' (pure love
of God). Prema is like a sun, and bhava is the rays of that sun.
That is the nature of bhava. The specific nature of bhava is this:
Ruci (attraction to Krsna) makes the living entity's heart melt and
become soft (masrna). Here the word 'ruci' means 'the desire to
attain Krsna, the desire to please Krsna, and the desire to have a
friendly relation with Krsna". Bhava is said to be the first
manifestation of the splendour of prema. The word 'masrna' means
'the melting of the heart'. In the Tantras it is said that bhava
is the first manifestation of prema. When bhava appears, the
sattvika-bhava ecstatic symptoms, such as the standing erect of the
body's hairs, become slightly manifested. In eternally liberated
souls these ecstatic symptoms appear spontaneously. In souls
imprisoned in the material world these ecstatic symptoms appear as
activities of the mind, and only gradually do they manifest their
original spiritual nature. Although these ecstatic symptoms come
of their own accord, they seem to be induced by something external.
The activities of sattvika-bhava ecstasy reveal the true nature of
Lord Krsna and His transcendental pastimes. Manifested among the
imprisoned souls as what seems to be an activity of the mind, it
seems to bring knowledge of other, non-spiritual truths. The truth
is that it enables one to relish spiritual pleasures. In this way
it enables the souls imprisoned in the material world to relish the
spiritual pleasures of Lord Krsna and Lord Krsna's transcendental
pastimes.
Vijaya-kumara: Does bhava manifest any variety?
Babaji: Yes. Bhava is of two kinds, according to its place or
origin. Bhava may come from the practice of sadhana-bhakti, or it
may come from the mercy of Lord Krsna or the mercy of Lord Krsna's
devotee. Generally it comes from the practice of sadhana-bhakti.
It only rarely comes from mercy.
Vijaya-kumara: What is the nature of bhava produced by the
practice of sadhana-bhakti?
Babaji: There are two kinds of bhava created by the practice
of sadhana-bhakti. One is created by the practice of vaidhi bhakti
and the other by the practice of raganuga-bhakti. In the first of
these two kinds of bhava created by sadhana-bhakti, at the
beginning there is ruci (attraction to Krsna). From that comes
asakti (attachment to Krsna). At the end comes rati (love for
Krsna). In the Puranas and the Natya-sastras it is said that
'rati' and 'bhava' are symptoms. I also say that they are
symptoms. Vaidhi bhakti first creates faith, and from faith
attraction to Krsna (ruci) follows. However, when one practices
raganuga-bhakti, ruci appears at once (without any intervening
stages).
Vijaya-kumara: What is the nature of bhava created by the
mercy of Lord Krsna or Lord Krsna's devotee?
Babaji: When bhava suddenly appears without its recipient
having practiced either vaidhi-bhakti or raganuga-bhakta, then
bhava is created by the mercy of Lord Krsna or Lord Krsna's
devotee.
Vijaya-kumara: What is the nature of bhava created by the
mercy of Lord Krsna?
Babaji: Lord Krsna's mercy is manifested in three ways: 1.
vacika (by His words), 2. aloka-dana (by a glance), and 3. harda
(by the mercy in His heart). Lord Krsna may give His mercy to
someone by saying, "O king of the brahmanas, may devotion to Me,
devotion that brings all transcendental bliss and is the crest
jewel of all auspicious things, appear within you." Simply by the
Lord's speaking these words, bhava suddenly appears in that
brahmana. The aborigines residing in the jungle had never seen
Krsna before. However, simply by seeing them they at once attained
bhava because of the compassion in Lord Krsna's heart. That is
called 'aloka-danaja-bhava (bhava created from a glance). When
feelings of compassion arise in Lord Krsna's heart, they produce
the bhava called 'harda'. This bhava is seen in Sukadeva Gosvami
and other devotees. When He descended to this world, Lord
Mahaprabhu granted these three kinds of bhava from mercy on many
occasions. Simply by seeing the Lord, many people attained bhava.
Jagai, Madhai, and many others attained bhava because of the Lord's
words. Srila Jiva Gosvami attained bhava because of the mercy in
Lord Krsna's heart.
Vijaya-kumara: What is the nature of bhava created by the
mercy of a devotee of Lord Krsna?
Babaji: Because of the mercy of Sri Narada Gosvami, auspicious
desires appeared in the hearts of Dhruva and Prahlada. By the
mercy of Srila Rupa Gosvami, Srila Sanatana Gosvami and their
associates, the desire to perform devotional service appeared in
the hearts of numberless persons.
Vijaya-kumara: What are the symptoms of bhava's appearance?
Babaji: When the seed of ecstatic emotion (bhava) for Krsna
fructifies, the following nine symptoms are manifest in one's
behaviour: forgiveness, concern that time should not be wasted,
detachment, absence of false prestige, hope, eagerness, a taste for
chanting the holy name of the Lord, attachment to descriptions of
the transcendental qualities of the Lord, and affection for those
places where the Lord resides - that is a temple or holy place like
Vrndavana. These are all called 'anubhava', subordinate signs of
ecstatic emotion. They are visible in a person in whose heart the
seed of love of God has begun to fructify.*
Vijaya-kumara: What is 'forgiveness'?
Babaji: Forgiveness is when, even though there is ample
reason to become agitated and angry, one is not agitated and angry.
This is called 'forgiveness'. "Tolerance' is a synonym for
forgiveness.
Vijaya-kumara: What is 'concern that time should not be
wasted"?
Babaji: It means not to spend time in useless activities. To
always be engaged in devotional service to Lord Hari is called
'concern that time should not be wasted.'
Vijaya-kumara: What is 'detachment'?
Babaji: To find that one sees no pleasure in so-called
material sense pleasures is called 'detachment'.
Vijaya-kumara: When a person accepts sannyasa can he claim to
have attain 'detachment'?
Babaji: Sannyasa is a material convention in the material
world. When the heart finds its pleasure in the spiritual world,
and when the heart finds its pleasure in the material world grow
less and less until finally it disappears almost completely, that
is called 'detachment'. A person who is detached from the material
world and then accepts sannyasa to remove the obstacles that
prevent him from attaining bhava can claim to be a 'detached
Vaisnava'. However, a person who accepts sannyasa prematurely,
before he has any understanding of the happiness of spiritual life
(bhava) is not properly initiated as a sannyasi. He is not a true
sannyasi. The Lord's punishment of Chota Haridasa taught this to
the entire world.
Vijaya-kumara: What is "absence of false-prestige"?
Babaji: Birth, varna, asrama, wealth, power, beauty, a high
statue in society, and many other things make a person proud. To
renounce the pride that comes from all these things is called
'absence of false prestige'. In the Padma Purana is written the
story of a great king who attained devotion to Lord Krsna.
Renouncing the pride that comes from royal opulence, this king
passed his life as a beggar performing madhukari in the capitol
city of the king that had been his rival and enemy. He always
offered respectful obeisances to everyone, not caring whether they
were brahmanas or candalas.
Vijaya-kumara: What is 'hope'?
Babaji: To engage in devotional service with firm conviction,
thinking "Lord Krsna will certainly be merciful to me", is called
hope."
Vijaya-kumara: What is 'eagerness?'
Babaji: Intense greed to attain what one desires is called
'eagerness'.
Vijaya-kumara: What is 'a taste for chanting the holy name of
the Lord?"
Babaji: Of all the different activities of devotional service,
chanting the holy name of the Lord is the best. To always chant
the holy name of the Lord." A taste for chanting the holy name of
the Lord fulfils all spiritual desires. You will learn more about
the holy name separately, at another time.
Vijaya-kumara: What is 'attachment to descriptions of the
transcendental qualities of the Lord?"
Babaji: In Sri Krsna-karnamrta (verse 65) it is written:
"He is sweeter than sweetness personified. His youthfulness
is Kamadeva himself. He is more restless and playful than
restlessness and playfulness personified. Alas, He has stolen my
heart. What will I do now?"
One may hear again and again of Lord Krsna's transcendental
qualities, but one's desire to hear them will never be satiated.
Rather, one's attachment to hear of them will grow stronger and
stronger.
Vijaya-kumara: What is 'affection for those places where the
Lord resides?"
Babaji: When he circumambulates the holy Navadvipa, a devotee
will ask, "O residents of the Lord's sacred place, where did the
Lord take birth? Walking down what pathway did the Lord perform
sankirtana? Please tell me: where did the Lord enjoy pastimes
with the gopas in the morning?" The residents of the holy abode
may reply, "In Mayapura, in a raised tulasi-forest, the Lord took
birth. In Ganganagara, Simuliya, Gadigacha, Majida, and many other
villages He performed sankirtana. By drinking with the cup of his
ears these nectar words from the mouth of a resident of the land of
Gauda, a devotee will manifest ecstatic symptoms, such as shedding
tears and the hairs of his body standing erect, as he
circumambulates the holy place. This is called 'affection for
those places where the Lord resides".
Vijaya-kumara: When this kind of emotion is present can we say
without doubt that "Krsna-rati" (pure love for Krsna) is definitely
present?
Babaji: No. When the heart is pure, then 'rati' arises within
it. The symptoms I have described may appear when other kinds of
devotional emotions are manifested. They are not manifested only
when there is rati.
Vijaya-kumara: Please be kind and give one or two examples so
I may understand.
Babaji: A person thirsty fro impersonal liberation may again
and again chant a dim reflection of Lord Hari's holy name
(namabhasa). Hearing that the holy name has the power to give
liberation, he may weep again and again and may fall down almost
unconscious. Still, one should not say that he has attained krsna-
rati (love for Krsna) in the stage of bhava (ecstasy). Such a
person does not have sincere love for Lord Krsna. Rather, he makes
a show of ecstatic symptoms (bhavabhasa) only because he is greedy
to attain his own petty desire. A person desiring material sense
pleasures may worship Goddess Durga, and after the worship may pray
for many things, saying, "Please grant me boons. Please give me
wealth." Thinking of how the goddess has the power to fulfil his
desires, he may weep and roll on the ground. Still, one cannot say
that has attained bhava. Perhaps one can say he has attained a
glimpse of bhava (bhavabhasa) or a mocking imitation of bhava
(bhava-dauratmya). Bhava does not appear in a person who is not a
pure devotee of Lord Krsna. When a person who desires material
sense gratification or impersonal liberation manifests a glimpse of
bhava (bhavabhasa), that is not true bhava. Rather it is only a
mocking imitation (bhava-dauratmya) of true bhava. As he stands
before the Deity of Lord Krsna, such a person may faint and remain
unconscious for twenty one hours. Even then, he does not display
true bhava. Ah, the eternally liberated souls and the souls free
from all material desires diligently search for bhava. Still,
bhava remains hidden from them. Even after a person performs many
devotional activities, Lord Krsna does not very quickly or easily
give him the gift of bhava. How can pure love (rati) for Lord
Krsna rise in a heart that does not have pure devotion to the Lord,
or in a heart crushed by desires for material sense gratification
or impersonal liberation?
Vijaya-kumara: O master, many times it is seen that, when they
participate in the chanting of Lord Hari's holy names (hari-nama-
sankirtana), persons who thirst for material sense gratification or
impersonal liberation may manifest the previously described
symptoms of bhava. What shall we call that display?
Babaji: Only fools think that display is wonderful. Persons
who know the truth of bhava avoid these persons and say that
outward display is only a glimpse of bhava (bhavabhasa).
Vijaya-kumara: What are the different kinds of this glimpse of
bhava (bhavabhasa)?
Babaji: It is of two kinds: 1.pratibimba-raty-abhasa (the
reflection of ecstatic love), and 2. chaya-raty-abhasa (the dim
shadow of ecstatic love).
Babaji: A person who desires impersonal liberation may think
he can easily attain that liberation by attaining bhava for Lord
Krsna. Thus desiring the happiness of impersonal liberation, he
puts on a false show of the symptoms of bhava. This is called
'pratibimba-raty-abhasa. An impersonalist may think, "Attaining
knowledge of impersonal Brahman is the only way to attain
impersonal liberation. There is no other way. However, the
process by which one attains that impersonal knowledge is very
difficult and troublesome. If by chanting the holy names of Lord
Hari one can easily attain liberation, that must mean that by
chanting the holy names one may easily attain knowledge of
impersonal Brahman." Hoping to easily get impersonal liberation,
such a person may then make an outward display of ecstatic
symptoms, such as shedding tears and standing erect of the bodily
hairs. All this is only a glimpse (abhasa) of true bhava.
Vijaya-kumara: Why is it called pratibimba (a reflection)?
Babaji: When they engage in chanting the Lord's holy names or
in other devotional activities, persons who thirst after material
sense gratification or impersonal liberation may by destiny attain
the association of true devotees. When the moon of true bhava
arises in the hearts of these true devotees, that moon becomes
reflected in the hearts of the hedonist or impersonalist
pretenders. That is why their bhava is called pratibimba (a
reflection). Pure bhava does not appear as long as one thirsts
after material sense gratification or impersonal liberation.
However, when a person sees pure devotees (suddha-bhakta) of the
Lord, the devotees' bhava becomes reflected on him. That is called
pratibimba-bhavabhasa (a reflection of true bhava). Pratibimba-
bhavabhasa does not bring eternal auspiciousness to the soul. As
soon as the pretender attains his goal of sense gratification or
liberation, his devotional activities stop. Therefore this
pratibimba-bhavabhasa is said to be one of the offenses against the
holy name. It is not praiseworthy.
Vijaya-kumara: What is chaya-bhavabhasa (the dim shadow of
ecstatic love).
Babaji: An honest neophyte devotee not very learned in the
science of spiritual life may come into contact with activities,
times, places, or persons that are dear to Lord Hari, and by this
contact they may attain a small, pleasant, suffering removing,
flickering shadow of true love (rati) for the Lord. That is called
"chaya-raty-abhasa". When a person has a small quantity of pure
devotion to the Lord, but that devotion is not very strong, then
this kind of shadow devotion (raty-abhasa) is manifested. This
shadow of devotion may appear in a person because in the past he
performed many pious deeds. This shadow of devotion may gradually
bring more and more auspiciousness to the person who obtains it.
By the mercy of a pure devotee of Lord Hari, this shadow love can
be transformed into genuine pure love for the Lord (suddha-bhava).
However, if one commits offenses to pure Vaisnavas, this shadow
love may gradually diminish, like the waning of the moon in the
dark fortnight. This is not said only of the shadow of love. Even
pure love (suddha-bhava) for Lord Krsna can be destroyed (abhava)
if one commits offenses to Lord Krsna's devotees. Or that pure
love may gradually become changed into shadow love, or it may be
reduced to a lower level of love. If one closely associates with
impersonalists, then his love for Krsna may also become changed
into shadow love, or else one may become an impersonalist himself,
and become convinced that he himself is the worshipable Supreme
Personality of Godhead. It is because of this bad association that
new devotees (navya-bhakta) sometimes have impersonalist ideas and
think they have become god as they dance in krsna-kirtana or
perform other devotional activities. This is sometimes seen.
Unaware of the consequences, new devotees, may sometimes associate
with impersonalists. That bad association beings many troubles.
Therefore new devotees should carefully avoid the association of
impersonalists. Sometimes bhava may suddenly appear in a person
who has not performed any devotional activities (sadhana). this
means that the person involved performed many very good devotional
activities in his previous births. Because of certain obstacles,
the results of those activities were not immediately manifested.
Now that the obstacles are removed, the results are suddenly
manifested. If the highest kind of love (bhava), which is all
powerful and wonderful to everyone, suddenly becomes manifested, it
should be said that it was produced by the mercy of Lord Krsna.
Even if you see some faults in his activities, you should not
become the enemy of a person who has natural love (bhava) for the
Lord. Why not? A person who has attained love for the Lord has
made his life a complete success. A devotee will never commit a
sin. However, if it is seen that somehow or other a devotee has
committed a sin, the one should think of this in two ways: 1. by
accident a great soul has somehow committed a sin, but that sin
will not stay, 2. This sin is only the reflection of a previous
misdeed (purva-papabhasa). The devotee's spiritual love (bhava)
will quickly destroy that sin. Very quickly it will be destroyed.
In this way in one's heart one should not see the faults of the
devotees. To see that devotees have faults is one of the offenses
against the holy name. In the Nrsimha-Purana it is written:
"If a person has completely engaged his mind, body, and
activities in the service of the Supreme Godhead, but externally he
is found to be engaged in some abominable activities, those
abominable activities will surely be very quickly vanquished by the
influence of his staunch devotional service. On the full moon
there are some spots, which may appear to be pockmarks. Still, the
illumination spread by the full moon cannot be checked."*
One should not think that this instruction means that the
devotees of the Lord are always committing sins. The truth is that
when a person has faith in devotional service, he no longer desires
to commit sins. However, as long as the material body is present,
there may be some accidental slip into a sinful action. Devotional
service, however, which is like a blazing fire, at once burns all
these sins into ashes, and after than the devotee is cautious not
to sin again. When unalloyed devotional service appears in
someone, the ignorance that is the root of sin is flung far away
from such a devotee. If it is seen that a person commits sins
again and again, one should not be under the misunderstanding that
he possesses unalloyed devotion to Lord Krsna. Why not? To commit
sins with the hope that his devotional activities will nullify his
sins is an offense. Devotees do not commit that offense.
Love (rati) for Krsna makes one desire to please Krsna more
and more. It is filled with warmth and power. It is sweet like
millions of moons.
Hearing these explanations of ecstatic love (bhava),
Vrajanatha and Vijaya-kumara became stunned. Their hearts were
filled with love. Even after the babaji had finished speaking,
they both remained for a while stunned and silent. Finally they
said, "O master, the nectar of your teachings have brought a flood
of love to our burnt-out hearts. Ah, what will we do? Where will
we go? We are not able to be steady and calm. We are filled with
pride because we were born in brahmana families. In our hearts is
not the slightest bit of humbleness. The hope of one day attaining
ecstatic love (bhava) for the Lord is very far from us. Our only
hope is that you, a personal associate of the Lord, a devotee
filled with pure spiritual love (prema), may place a single drop of
spiritual love (prema) in our hearts. Then our lives will become a
great success. Because of our relationship with you, the bird of
hope now lives in our hearts. We are very poor and lowly and
worthless. You are a great king among the true devotees of the
Lord. You are very merciful. Please be merciful to us and explain
to us what our duties should be. In my heart I yearn to renounce
the material world and household life and become a servant of your
feet." Then Vijaya-kumara took this opportunity to say, "O master,
Vrajanatha is still a boy. His mother wishes that he become a
householder. However, in his heart he does not see the same way
she does. Please be merciful and say what is to be done."
Babaji: Lord Krsna has given His mercy to you. Your
householder life will be Lord Krsna's household life, for you will
render service to Lord Krsna there. Our Lord Mahaprabhu taught the
entire world, and the world should follow His teachings. In this
material world there are two kinds of situations: 1. household
life, and 2. sannyasa. As long as one is not qualified to become a
sannyasi, he should remain as a householder and serve Lord Krsna in
that asrama. In the first twenty four years of His pastimes, the
Lord set the example of ideal Vaisnava household life, and in the
second twenty four years of His pastimes, the Lord set the example
of ideal Vaisnava sannyasa life. Householders should follow the
Lord's example. It is my opinion that for the present you should
act as He did. In your heart do not think that in the householder
asrama you cannot attain the highest stage of pure love for Lord
Krsna (krsna-prema). The devotees who received the greatest mercy
from Lord Mahaprabhu were all householders. The Vaisnava sannyasis
offer prayers to these householders and respectfully touch the dust
from their feet.
It was late at night. In the company of the Vaisnavas, Vijaya-
kumara and Vrajanatha sang songs glorifying Hari again and again.
In that way they passed the night in Srivasa's courtyard. The next
morning they washed, bathed, performed various duties, sang the
holy names with the Vaisnavas and accepted a maha-prasadam
breakfast. In the afternoon they slowly walked to Bilva-puskarini.
As they thought about it, both uncle and nephew decided that they
should serve Lord Krsna within the householder asrama. That would
be best. Vijaya-kumara said to his sister, "Vrajanatha has decided
to marry. You make all the arrangements. I will go to Modadruma
for a few days. When I hear news that Vrajanatha's wedding day is
coming, I will come with all the relatives to celebrate the happy
day. Tomorrow I will sent Kanistha Harinatha to help with the
arrangements." Vrajanatha's mother and grandmother were flooded
with bliss. The gave garments and other gifts to Vijaya-kumara and
bade him farewell.

Chapter Twenty-three
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata Nama-
tattva-vicararambha)
Eternal Religion and Sambandha, Abhidheya and Prayojana (The
Discussion of the Holy Name Begins)
The village of Bilva-puskarini is very beautiful. The river
Ganges flows on its northern and western sides. There, on the
shore of the Puskarini, in a grove of Bilva trees, is a temple of
Lord Siva. Not far from there is a place called Bhava-tarana. On
one side is Bilva-puskarini and on the other side is Brahmana-
puskarini. Between them lies the village called Simuliya, which on
one side borders the town of Navadvipa. In the middle of Bilva-
puskarini and north of the royal road lies Vrajanatha's house.
After travelling a short distance, Vijaya-kumara returned to his
sister. In his mind he had decided, "I won't leave until I have
learned the truth about the holy name." Returning to Bilva-
puskarini, he saw his sister and nephew and told them, "I will stay
another day or two and then I will go." That afternoon two
Vaisnavas in the Ramanuja-sampradaya wearing Sri-tilaka came to the
Candi-mandapa at Vrajanatha's house. Sitting in the shade of the
panasa tree before Vrajanatha's house, the two Vaisnavas made a
fire with some dried twigs and began to smoke ganja. Vrajanatha's
mother was very happy to get the opportunity to show hospitality to
some guests. Seeing that they were not eating anything, she
brought them different kinds of food. Pleased, the began to cook
some capatis. Seeing that the Vaisnavas were peaceful and bright-
faced, Vrajanatha and Vijaya-kumara gradually felt attracted to
them. Seeing that Vrajanatha and Vijaya-kumara wore tulasi beads
on their necks and twelve tilaka marks on their limbs, the two
Vaisnavas respectfully greeted them and spread a cloth for them to
sit. As Vrajanatha questioned them, one of the sannyasis said, "O
maharaja, we have seen Ayodhya and now we are going to Navadvipa.
In our hearts we have decided to see the places of Caitanya
Prabhu's pastimes." Vrajanatha replied, "You are in Sri Navadvipa
now. Please rest here today and tomorrow see the birthplace of
Lord Mahaprabhu and the courtyard of Srivasa. The two sannyasis
then happily recited these words of Lord Krsna in the Bhagavad-gita
(15.6):
"They who reach My supreme abode never return to this material
world."*
The two sannyasis said, "Today we are very fortunate, for we
will see holy Sri Mayapura, the best of the seven holy cities."
As they sat under the panasa tree, the two sannyasis discussed
the 'artha-pancaka' (five topics) of the Ramanuja-sampradaya. The
five topics are: 1. sva-svarupa (the nature of one's own self), 2.
para-svarupa (the natures of others), 3. upaya-svarupa (the means
for spiritual advancement), 4. purusartha-svarupa (the true goal of
life), and 5. virodhi-svarupa (obstacles that prevent one from
attaining the true goal of life). With great attention Vijaya-
kumara heard and considered the sannyasis' explanations of these
topics and the tattva-traya (three truths) of the Sri-sampradaya.
After discussing these points for a long time, Vijaya-kumara asked,
"What is your sampradaya's explanation of the holy name?" When
they heard the two Vaisnava's explanations, Vrajanatha and Vijaya-
kumara did not become very happy. Vrajanatha said, "Uncle, after
considering all these points, I have come to the conclusion that
only taking shelter of Lord Krsna's holy name, and nothing else,
brings auspiciousness to the living entities. It was to preach the
pure holy name of Lord Krsna to the world that Sri Gauranga, the
master of our lives, descended to this world and came to the holy
city of Mayapura. When he was teaching us yesterday, Sri Gurudeva
explained that chanting the holy name is the best of all devotional
practices. He also asked us to give special attention to
understanding the truth of the holy name. Uncle, let us go there
this evening and learn about this." They spent that afternoon
showing hospitality to their guests and talking about many things.
When the evening arati ended, the Vaisnavas assembled under
the bakula tree in Srivasa's courtyard. Chanting the holy names on
his tulasi beads, saintly elderly Raghunatha dasa Babaji sat among
them. Vrajanatha and Vijaya-kumara came and offered dandavat
obeisances to him. The saintly babaji embraced them and said, "Are
you happy in your devotional service?" Vijaya-kumara replied, "O
master, by your mercy everything is auspicious for us. Please be
merciful and teach us this evening about the holy name of the Lord.
His face blossoming with happiness, the saintly babaji said, "The
Supreme Personality of Godhead has tow kinds of names: 1. mukhya
(primary) and 2. gauna (secondary). Names that show His relation
to the material creation and the material modes of nature are all
secondary names. "Srsti-karta" (the creator of the material
world), "Jagat-pata" (the maintainer of the material world), "visva-
niyanta" (the controller of the material world, "visva-palaka (the
protector of the material world), and "paramatma" (the Supersoul
present everywhere in the material world) are examples of some of
these many secondary names. Some other names, although beyond the
touch of the material modes of nature, are also counted among these
secondary names. "Brahma" (Brahman) is an example of these names.
When they are chanted, these secondary names bring many different
kinds of benefits, but they do not directly or quickly bring the
highest spiritual benefit. The names that describe the Lord as He
is manifested in the spiritual world, which is beyond material
time and space, and where time is manifested as an eternal present
(nitya-vartamana) are names that are all spiritual and primary.
"Narayana", "Vasudeva", "Janardana", "Hrsikesa", "Hari", "Acyuta",
"Govinda", "Gopala" and "Rama" are examples of these primary names.
All these primary names are identical with the form of the Supreme
Lord Himself, and therefore they exist in the eternal present in
the spiritual world. Attracted by devotional service, these holy
names dance on the tongues of certain very fortunate souls in the
material world. These names have no connection at all with the
material world. When it descends to the material world, the holy
name of the Lord, which has all the Lord's powers, destroys the
illusions of maya. The individual souls in the material world have
the holy name of Lord Hari as their only friend. They have no
other true friend. In the Brhan-naradiya Purana it is said:
"The holy name, the holy name, the holy name of Lord Hari is
my very life. In this age of quarrel and hypocrisy, the only means
of deliverance is the chanting of the holy names of the Lord.
There is no other way. There is no other way. There is no other
way."
The holy name has limitless power. The holy name uproots all
the sins of the conditioned souls burning in a great forest-fire of
sins. In the Garuda Purana it is said:
"If one chants the holy name of the Lord, even in a helpless
condition or without desiring to do so, all the reactions of his
sinful life depart, just as when a lion roars, all the small
animals flee in fear."*
A person who takes shelter of the holy name becomes free of
all sufferings. The holy name has the power to destroy all
sufferings. In the Skanda Purana it is said:
"I offer my respectful obeisances to the limitless Supreme
Personality of Godhead. When a person remembers Him or chants His
holy names, that person's diseases of the mind or body all run to
their extinction."
A person who chants the holy name of Lord Hari purifies his
family, friends, and all others. In the Brahmanda Purana it is
said:
"Even if he has committed many great sins, a person who chants
the holy name of the Lord day and night become pure at heart. He
purifies all his relatives."
A person who is devoted to the holy name becomes free of all
sufferings. In the Brhad-Visnu Purana it is said:
"The chanting of Lord Hari's holy name cures all diseases,
removes all obstacles and rescues one from all calamities."
The age of Kali cannot make trouble for a person who loudly
chants the holy name of Lord Hari. In the Brhan-Naradiya Purana it
is said:
"The age of Kali cannot make trouble for a person who always
chants 'Hare! Kesava! Govinda! Vasudeva! Jaganmaya!"
Simply by hearing the holy name of Lord Hari, the residents of
hell become delivered. In the Nrsimha Purana it is said:
"When they began to chant the holy name of Lord Hari, the
residents of hell began to develop devotion to Lord Hari. They
they were carried to the heavenly worlds."
By loudly chanting the holy name, a person destroys his
prarabdha karmic reactions. In the Srimad Bhagavatam (12.3.44) it
is said:
"Terrified, about to die, a man collapses on his bed.
Although his voice is faltering and he is hardly conscious of what
he is saying, if he utters the holy name of the Supreme Lord he can
be freed from the reactions of his fruitive work and achieve the
supreme destination. But still people in the age of Kali will not
worship the Supreme Lord."*
The holy name of Lord Hari is more glorious than all the
Vedas. In the Skanda Purana it is said:
"My son, don't study the Rg Veda. Don't study the Yajur Veda.
Don't study the Sama Veda at all. Simply chant 'O Govinda!'
Always chant the holy names of Lord Hari."
The holy name of Lord Hari is more glorious than all holy
places. In the Vamana Purana it is said:
"By chanting the holy names of Lord Visnu, a person attains
the benefit of visiting hundreds of thousands of millions of sacred
pilgrimage places."
Even a glimpse (namabhasa) of the holy name is infinitely
better than all material pious deeds. In the Skanda Purana it is
said:
"Neither giving millions of cows in charity, nor residing at
Prayaga by the Ganges for a kalpa, nor performing millions of
yajnas, nor giving a Mount Meru of gold in charity brings a benefit
equal to one hundredth part of the benefit obtained by chanting the
holy names of Lord Govinda."
The holy name of Lord Hari gives all benefits. In the Skanda
Purana it is said:
"Chanting the holy names of Lord Visnu removes the six
troubles of material life, defeats enemies, and is the root of
spiritual knowledge."
The holy name of Lord Hari has all powers. In the Skanda
Purana it is said:
"Lord Hari has gathered from charity, vows, austerities,
pilgrimages, the demigods, the great saints, the rajasuya and
asvamedha yajnas, and the study of transcendental knowledge all
their powers to bring auspiciousness and removes sins, and placed
these powers in His holy names."
The holy name of Lord Hari brings bliss to the entire world.
In the Bhagavad-gita (11.36) it is said:
"O Hrsikesa, the world becomes joyful upon hearing Your name,
and thus everyone becomes attached to You."*
The entire world bows down before a person who loudly chants
the holy name. In the Brhan-Naradiya Purana it is said:
"In every direction the people bow down to offer respect to
the devotees who always chant, 'Narayana! Jagannatha! Vasudeva!
Janardana!'."
The holy name is the only shelter of the shelterless. In the
Padma Purana it is said:
"Even though they may be materialistic, distraught, completely
impious, or bereft of knowledge, renunciation, celibacy, and a host
of virtues, persons who completely surrender to Lord Visnu and even
only once chant His holy name easily attain the supreme spiritual
destination that all the pious saints cannot enter."
One should chant the holy name of Lord Hari always and
everywhere. In the Visnu-dharmottara Purana it is said:
"A person who is greedy to chant the holy name of Lord Hari
does not consider whether the time or place is right for such
chanting. He does not accept any restrictions on chanting the holy
name."
The holy name easily gives impersonal liberation to they who
want it. In the Varaha Purana the Supreme Personality of Godhead
declares:
"A person who always chants, 'Narayana! Acyuta! Ananta!
Vasudeva! may, if he wishes, merge into My existence."
In the Garuda Purana it is said:
"What is the use of sankhya? What is the use of yoga? O king
of kings, if you wish to attain impersonal liberation, then you
should chant the holy name of Lord Govinda."
The holy name of Lord Hari sends the individual souls to the
spiritual world of Vaikuntha. In the Nandi Purana it is said:
"Persons who in the past have committed every possible sin in
every possible situation, but who now chant the holy name of the
Lord, go to the supreme abode of Lord Visnu."
By chanting the holy name one pleases the Supreme Personality
of Godhead. In the Brhan-Naradiya Purana it is said:
"O brahmanas, the Supreme Personality of Godhead, who is
beyond the touch of the material senses, becomes very pleased with
a person who, in spite of hunger, thirst, and many troubles,
continues to always chant His holy name."
By chanting the holy name of Lord Hari one can bring the
Supreme Personality of Godhead under one's control. In the
Mahabharata, Lord Krsna declares:
"When I was away from Draupadi she cried with the words, 'He
Govinda!' This call has put Me in her debt, and that indebtedness
is gradually increasing in My heart."*
The holy name of Lord Hari gives the final goal of life to the
people. In the Skanda and Padma Puranas it is said:
"Chanting the holy name of Lord Damodara brings the greatest
auspiciousness, the greatest wealth, the greatest benefit."
Chanting the holy name of Lord Hari is the best of all
devotional activities. In the Vaisnava-cintamani it is said:
"By working very hard to always remember Lord Visnu, one can
destroy all sins. However, one can attain an even greater benefit
simply by moving the lips to chant the Lord's holy name."
In the Visnu-rahasya it is said:
"The same result that was obtained in the Satya-yuga by
worshipping Lord Hari and in the Treta-yuga by performing hundreds
of sacrifices is obtained in the Kali-yuga simply by chanting the
holy name of Lord Govinda."
In Srimad Bhagavatam (12.3.52) it is said:
"Whatever result was obtained in Satya-yuga by meditating on
Visnu, inn Treta-yuga by performing sacrifices, and in Dvapara-yuga
by serving the Lord's lotus feet, can also be obtained in Kali-yuga
by chanting the Hare Krsna maha-mantra."*
O Vijaya-kumara, think about it and you will see that even the
shadow of the holy name of Lord Hari is better than all material
pious deeds. And why not? Pious deeds are only the means to
attain an end. Once the end is attained, the means are thrown
away. Pious deeds are all material. However, the holy name of
Lord Hari is spiritual. The holy name may be the means to attain
an end, but when one attains the end he finds that the holy name
itself is also the end itself. Think about it and you will see
that all the different limbs of devotional service take shelter of
the holy name of Lord Hari.
Vijaya-kumara: O master, the holy name of Lord Hari is
spiritual. I have faith in that truth. However, so that my faith
may be free from doubts I need to understand how it is that the
holy name, which is a series of syllables, is spiritual. Please be
merciful and explain.
Babaji: The scriptures (Padma Purana) declare:
"The holy name of Krsna is transcendentally blissful, It
bestows all spiritual benedictions, for it is Krsna Himself, the
reservoir of all pleasure. Krsna's name is complete, and it is the
form of all transcendental mellows. It is not a material name
under any condition, and it is no less powerful than Krsna Himself.
Since Krsna's name is not contaminated by the material qualities,
there is no question of its being involved with maya. Krsna's name
is always liberated and spiritual. It is never conditioned by the
laws of material nature. This is because the name of Krsna and
Krsna Himself are identical."*
Vijaya-kumara: How can a name, which is after all a series of
syllables, be different from other sounds in this material world?
Babaji: The holy name of Lord Hari does not take its birth in
the material world. Only when he is situated in his original
spiritual body is the individual soul, who is a tin particle of
spirit, eligible to pronounce the pure holy name of Lord Hari. The
material senses of a soul imprisoned in Maya's world have no power
to pronounce the pure holy name of Lord Hari. However, by the
mercy of the Lord's hladini-sakti, such a soul can be situated in
his original form. Then the holy name will appear before him. By
the mercy of the pure holy name, the holy name enters the devotee's
thinking process,, and then descends to the tongue if the tongue is
purified by devotional service. On that tongue the holy name
dances. The holy name is not a series of material syllables. It
only seems to be material syllables when it dances on a tongue made
of matter. That is the secret of the holy name.
Vijaya-kumara: Of the primary names of the Lord, which name is
the most sweet?
Babaji: In the Sata-nama-stotra it is said:
"One utterance of the name Visnu is better than all the Vedas.
One utterance of the name Rama is equal to a thousand utterances of
the name Visnu."
Then, in the Brahmanda Purana it is said:
"The pious results derived from chanting the thousand holy
names of Visnu three times can be attained by one repetition of the
holy name of Krsna."*
Therefore the holy name of Lord Krsna is the best. That is
why our Lord, Sri Gauranga, taught the mantra that begins "Hare
Krsna, Hare Krsna". You should always chant that mantra.
Vijaya-kumara: What is the path of chanting the holy name?
Babaji: Using tulasi beads, or, in the absence of beads,
counting on your fingers, and carefully avoiding offenses, you
should always chant the holy name of Lord Hari. By chanting the
holy name purely one attains prema (pure love of God). The purpose
of counting is to know whether or not the number of names chanted
is gradually increasing. Tulasi is very dear to Lord Hari,
therefore touching tulasi beads as one chants the holy name brings
a better result. When one chants one should be conscious that the
name of Lord Krsna is not different from Lord Krsna Himself.
Vijaya-kumara: O master, there are nine processes of
devotional service, and sixty four categories of devotional
activities. If one constantly chants the holy name, which is only
one of the activities of devotional service, how will one find time
to perform any other devotional activity?
Babaji: What is the difficulty? The sixty four devotional
activities are actually included within the nine devotional
processes. One may worship the Deity of the Lord, or one may chant
the holy name in a solitary place. One can practice the nine
processes of devotional service in any situation. In the presence
of the Deity one can purely hear, chant, remember, and in other
ways serve the holy name of Lord Krsna. All these activities may
be counted together as devotion to the holy name. If one has no
opportunity to see the deity, one may remember the Deity and in
this way in the presence of the Deity one may practice the nine
devotional activities beginning with hearing and chanting the holy
name. If in the past one has performed many pious deeds, then he
will naturally yearn to chant the holy name. By constantly
chanting the holy name one automatically performs all the
activities of different limbs of devotional service. Of the nine
processes of devotional service beginning with hearing and
chanting, chanting the holy name is the most powerful. If one can
taste bliss by chanting the holy names, that is enough. It is not
that one must perform every devotional activity.
Vijaya-kumara: What does 'to always chant the holy name' mean?
Babaji: Aside for the time when one sleeps, one can chant the
holy name throughout the day as one performs various activities.
That is called constant chanting of the holy name. One can chant
the holy name in any place, at ant time, or in any situation.
There are no restrictions.
Vijaya-kumara: Aha! Unless you first give us your mercy, we
will never have the power to always chant the holy name in this
way. Without your mercy we do not see any hope that we will ever
become true Vaisnavas.
Babaji: First I will tell you of the different kinds of
Vaisnavas. Lord Gauranga, the master of our hearts, told Satvaraja
that any person who has once uttered the holy name of Lord Krsna
should be considered a Vaisnava. Then again, a person who always
chants the holy name of Lord Krsna is a better Vaisnava. A person
the sight of whom makes the holy name of the Lord appear on others'
mouths is the best Vaisnava. By chanting the holy name of Lord
Krsna with faith you will become true Vaisnavas.
Vijaya-kumara: Please describe to us the pure holy name of
Krsna and all other things we should know.
Babaji: When the holy name of Lord Krsna appears in a person
who has full faith and who practices unalloyed devotional service,
that is said to be the 'true holy name of Lord Krsna'. When the
holy name appears in any other situation the name is either
'namabhasa' (a glimpse of the holy name) or 'namaparadha' (the holy
name chanted with offenses).
Vijaya-kumara: O master, should we call the holy name the goal
(sadhya) or the means (sadhana) to attain the goal?
Babaji: When a devotee practices sadhana-bhakti, his chanting
of the holy name may be said to be the means for attaining the goal
(sadhana). However, when one practices bhava-bhakti or prema-
bhakti, his chanting of the holy name is said to be the goal
(sadhya) itself. In this way the holy name contracts or expands
according to the devotees' stage of spiritual advancement.
Vijaya-kumara: Is Lord Krsna really not different from His
name? Or is this not really true?
Babaji: There is not the slightest difference. However, there
is one secret difference: The holy name is more merciful that Lord
Krsna Himself. If one commits an offense to Him, Lord Krsna will
not forgive. But if one commits an offense to Lord Krsna, or His
Holy name, then the holy name will be merciful and forgive. You
should carefully understand the offenses to the holy name.
Carefully avoiding these offenses, one should chant the holy name.
Why should one avoid them? A person who is not free from offenses
cannot chant the holy name purely. Tomorrow you will learn about
these offenses.
After thus learning about the true nature and glories of the
holy name, Vrajanatha and Vijaya-kumara respectfully touched the
dust of their spiritual master's feet, and then they both returned
to Bilva-puskarini.