By Kesava Krsna dasa
Do we come to Krsna Consciousness to advance? If so, does that advancement have to be recognized by others, to earn a generous pat on the back? And perhaps to hear something like “You are so advanced prabhu” to which we either feigningly or embarrassingly recoil in protest, or return the compliment with “I am very fallen and unqualified”. While these crèches are well meaning, until we come to the real advanced stage beyond the three modes of material nature, our perceptions of spiritual advancement can be tainted and misapplied, mistaking it for material ability, imitative behavior, and motivated actions, above average knowledge or intelligence, or sentimental hype and so on.
Another incorrect notion is to standardize a blanket estimation of advancement to all devotees, who may differ in their approach to Krsna Consciousness, some being more refined than others, some more introverted or extroverted, frontline or background, seen or unseen, practicing in the temple or at home, doing thankful or thankless tasks and more.
By combining Lord Krsna’s assessments with Lord Kapila’s in the third canto of Srimad Bhagavatam, we can generally gauge the outlook on spiritual advancement according to those colored by the gunas. Someone influenced by tamo-guna will think he is very advanced, and will likely consider someone not so advanced to be advanced. One in raja-guna will also think he is advanced, along with those who glorify his stupendous deeds. In sattva-guna, one will not think he is advanced, but he can succumb to pride. He can recognize advancement in others. These are distinct from advancement above the modes.
Some years ago, in certain parts of our devotee world, there was a trend in growing big wide sikhas as big as Chinese noblemen. Sometimes, after a devotee had returned from the Holy land nicely tanned, he would also speak with Indian pronunciation as though he had lived there for almost half a lifetime. Because these devotees tended to be influential, these exotic traits were soon adopted. For us Bhaktas who, during japa times were trying to curb our rabid minds by head banging, foot stomping, whirling dervishes and high decibel chanting, to see the sagely calmness in our distinguished guests was something to aspire for. It was as if they were boats of serenity in the midst of the turbulent ocean of Bhakta japa. Quite soon some of our leaders acquired the pronunciation and eventually, many op us vere talking like betevans op the holy dhama. It vecame bogue. Durving classes, the sfeakers would boice their bery bery vise heartpelt vealizations to the portunate listeners. This pancy sfeaking comvined vith ourv vig sikhas must habe made us peel quite imfortant. This vell meaning vut misguided vay op trying to peel adbanced did not vork so vell, so apter some time ve all reberted vack to ourv oviginal accents. Such imitative behavior is a symptom of passion as it was intended in part to impress among our social circles and was therefore ‘enacted from a sense of false ego’ BG. 18.25.
One extended Christmas marathon in which devotees were selling commercial products, it culminated in a win for a devotee who received the traditional uproarious rousing moment of victory complete with bashing whompers, clanging kartels and walloping mrdangas, loud jayas and hand stomping on the floorboards which became outstretched to clamor for the feet dust of the victor as he strolled to the Vyasaasana. The cacophony heightened even further when the disciple was embraced by his Guru. Without diminishing his achievement, and a nice day to remember, this devotee quite soon left the association of devotees. He confided that during the marathon he visited the cinema frequently, did not follow sadhana principles properly, and relied purely on his expertise as a salesperson to succeed. We have to ask, was the glorification all in vain? Was it an informed measure of whether he was truly advanced or not? Indeed he was considered advanced. Realizing the facts however, the estimation was based on deed alone, ignoring the internal suspect mood which has to be ‘….without knowledge of the truth, and which is very meager’ BG.18.22. combined with ‘….what ought to be done’ BG.18.30. because devotees like to glorify others.
Srila Prabhupada says in BG.14.20. purport:’ when one is freed from the influence of the modes of material nature, he enters into devotional service’. If we consider this in the case of a devotee who stringently follows all the rules of sadhana and attends every temple programme, yet he is flustered with those who do not come to his standard. Are we to assume he is transcendental? Highly advanced? Is it not that if one were above the modes his understanding would at least be in the mode of goodness, in which case he would not do ‘what ought not to be done’ BG.18.30. that is not to criticize others. There is a likelihood of karma-misra-bhakti infestation. Same applies to those who think themselves learned, yet are judgmental about others who fall short of their flair for discussing Sastra. A warning is sounded in BG.14.6. purport:’ the difficulty here is that when a living entity is situated in the mode of goodness he becomes conditioned to feel that he is advanced in knowledge and is better than the others’. Jnana-misra-bhakti results in a hardening of the heart which will be unable to attain transcendence.
So what is true advancement? How do we recognize it? Is it so rare? In BG.2.71. purport Srila Prabhupada says: ‘….desire for becoming Krsna Conscious is actually desirelessness’ and ‘….real desirelessness is desire for the satisfaction of Krsna’. In effect, desirelessness is – vyavasyatmika buddhir – which later on in BG.11.54. is described as ‘undivided devotional service’ by which one can ‘enter into the mysteries of My Understanding’. This understanding, this entrance, given by the grace of the Spiritual Master, is what determines an advanced devotee’s demeanor. He has the greatest respect for all things connected to the absolute nature of devotional service and has a friendly disposition towards them. He is privy to – rahasyam hy etad uttamam – he can understand the mysteries of this science. BG.4.3. such a devotee is not mystified by the seeming contradictions found in Srila Prabhupada’s instructions given according to time, place, and circumstance. He is not swayed by pedantic arguments, preferring to bathe in the drops of mercy flowing through our parampara. For one who has not gotten the mercy of Srila Prabhupada, Srila Prabhupada and his teachings will forever remain a conundrum, a puzzle, to manifest as diversions from the truth.
For practical purposes, the advanced vaisnava’s behavior can be discerned. For one, he will never engage in Sadhu-ninda, for he is fearful of that, ‘what is to be feared’ BG.18.30. He abides by the positive and negative injunctions of the scriptures, ‘what ought to be done, and what ought not to be done’. He does not act independently of Sri Guru’s orders, ‘what is liberating’. He will not contravene such orders, ‘what is binding’.
The topic of Sadhu-ninda is given such importance because one can be desensitized to its effects. Persistent exposure to hearing criticism of vaisnavas can cause this, which is so insidious as to be unnoticeable by many. When one realizes his taste for chanting is waning, it is of concern. Advanced devotees just cannot, will not and do not offend vaisnavas. Can one be said to be thinking of Krsna while doing so? Highly unlikely. As BG.18.58. says, ‘if however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost ‘. Lost where? Perhaps in the misunderstood banyan tree.BG.15.3-4. Even though the taste has gone, if one continues to practice devotional service without making palpable advancement it may just drag on as in –niyamagrahah – performing regulations just for the sake of it.
The definitive description of advancement has to be Srila Rupa Goswami’s kindness. He says – bhajana-vijnam – that an advanced soul performs devotional service without – ananyam – deviation, and whose – hrdam [heart], is completely devoid of the propensity to criticize others – anya-nindadi-sunya. Such a vaisnava’s association is most desirable, and he has a natural relish for chanting Hare Krsna – svadvi – but chants carefully, every day – adarat-anudinam. Sri Upadeshamrta 5 & 7.
While it is nice to glorify devotees who are expending an effort trying to please Sri Sri Guru and Gauranga, and whenever any discussion centers around who is advanced and who is not, we should bear in mind the following “One has to learn this science of activities in terms of the modes of material nature, otherwise one’s life will be misdirected”. BG.14.19.
Thank you, your servant, Kesava Krsna dasa –GRS.
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