avidya-karma-nirmitah
yasv anga pravisann atma
na veda gatim atmanah
TRANSLATION:There are varieties of material existence for the living entity
according to the work he performs in ignorance or forgetfulness of his real
identity. My dear mother, if anyone enters into that forgetfulness, he is
unable to understand where his movements will end.
PURPORT:Once one enters into the continuation of material existence, it is
very difficult to get out. Therefore the Supreme Personality of Godhead
comes Himself or sends His bona fide representative, and He leaves behind
scriptures like Bhagavad-gita and Srimad-Bhagavatam, so that the living
entities hovering in the darkness of nescience may take advantage of the
instructions, the saintly persons and the spiritual masters and thus be
freed. Unless the living entity receives the mercy of the saintly persons,
the spiritual master or Krishna, it is not possible for him to get out of
the darkness of material existence; by his own endeavor it is not possible.
[End of Srila Prabhupada's purport.]
HH Candramauli Swami: Material energy endlessly changeable! The living
entity decides to do his business somewhere else. He leaves the spiritual
world comes to the material world and then thinks he can make a profit by
that change in consciousness. Material energy or the material world, the
enrgy that makes up the material world sometimes is compared to a gigantic,
dark, deep, unlimited forest. If you go into the forest and you don't know
anything about the forest or even if you are in the forest it is a very
difficult place. It is dark, there are many paths, much danger in the forest
also cold, excessive cold, excessive heat, wild animals, mosquitos, so many
unexpected things, big holes, wells that are covered up. So many things! Yet
the living entity goes into this material energy trying to make a profit.
It is explained in the fifth canto of Çrémad-Bhägavatam in the fourteenth
chapter - it is called the forest of material enjoyment. What is the
enjoyment. Enjoyment in the forest is simply a hard struggle. Therefore
according to how one approaches the material enrgy or how one connects with
the material energy one is struggling in a different way. Here Srila
Prabhupada pints out that it is darkness. Darkness indicates ignorance,
forgetfulness. Ingorance is also mentioned in the translation. That the
living entity is in utter forgetfullness of what? Who he is , his real
identity.
Of course without even understanding that there is no question of
understanding ones relationship with the Supreme Lord. So of course the
ignorance begins with the bodily consciousness, the bodily conception of
life, aham mametti - everything is mine and that I am endlessly a man or
woman or from this country or that culture, I am intelligent, old, young, so
many things, on and on. You can list it endlessly - what I am. But all these
things are external to the living entities existence.
So in as far as the material existence the living entity tries to find some
enjoyment because the nature of the living entity is ananda, happiness,
pleasure but he is trying to find pleasure where pleasure doesn't exists. So
therefore in this hard struggle for existence the living entity is subjected
to so many forms of ignorance and illusion. They just bewilder their life
more and more in creating greater and harder struggles.
You might say the material energy is catergorised in three catergories - the
mode of ignorance, the mode of passion and the mode of goodness. Any of
these thre modes are still considered to be an example of ones ignorance,
even the mode of goodness. Srila Prabhupada was talkng about happiness in
this material world. He was describing how there is no happiness in this
material world.
So one devotee said to Srila Prabhupada, Srila Prabhupada what about the
mode of goodness. Sometimes we understand that there is happiness there."
Prabhupada said that the main quality of the mode of goodness is knowledge.
So that knowledge means that you understand that there is no happiness. That
is the understanding of that knowledge.
So even in the mode of goodness there is ignorance - ignorance of ones real
identity and ones real activity. Of coures the lower modes of material
nature such as the mode of ignorance is destructed by nature and it is
sinful. It causes the living entity so much unlimited forms of suffering. In
the mode of ignorance there is not even material happiness or even any spark
of material happiness. One simply preforms activities that are self
destructive - physcially, spiritually, emotionally, in all aspects -
intoxication, excessive sleep, madness, laziness.
In the material world people also have different categories of activities
that are considered to be what we say good but even in the material world if
you are lazy nobody likes you. It is one of the worse qualities - laziness.
It destroys, Srila Prabhupada said, "Laziness destroys all of ones god
qualities." Of course when it comes to spiritual life there is no question
of laziness because from laziness you get absolutely nothing.
Therefore one has to always be ethusiastic. We can't say these are
qualities. They are just characteristics and symptoms of a person who is in
that particular mode. And it causes one unlimited suffering. Somehow if one
comes in the mode of passion or if someone is situated more in the mode of
passion than they are in the mode of ignorance. Nowadays the modes are so
mixed you can't distinguish actually the qualities separately. You have to
say the mixed modes of material nature.
Sometimes we say now the mode of goodness is conspicuous by its absence. We
don't find that so much nowadays. Mostly it is a hard struggle to acquire
and to gain material things. Which is the mode of passion. The mode of
ignorance is destruction. The mode of passion is selfish, it is selfe
centered. It sees oneself as the object of activities and the goal of that
activities to satisfy the selfl
If you want to loof for any good qualities in the mode of passion you can
find one but even that is selfish in its endeavour and that is creativity.
Creativity is somewhat in the mode of passion. Those who are creative by
nature and can use good intelligence to bring about material creation,
creativity, technology, great inventions. So many things. People think this
is wonderful. It is still motivated by self interset or even extended self
interest from ones family or from ones country. So these two lower modes
simply keep the living entity in great illusion.
The mode of goodness is a little better but still one is illusioned by
material happiness and one thinks that one has somehow or the other achieved
success in life by acquiring material things, by having good qualities, by
being able to do things that are beneficial on a material level for others -
philanthrophy and other activities. But still that mode will casue one to
get another birth, a better birth. But what is the use of a better birth
because a better birth just creates a better illusion that, "I am okay."
That is all.
Actually those who are suffering more understand the truth about the
material energy and that the material energy is simply suffering. So
Prabhupada expalins that the living entity cannot get out ogf these three
modes by his own endeavour.
We see today there is so much attempts by various groups, spiritual and
otherwise to elevate themselves away from the suffering material existence
sometime even to practice spiritual life but unless, it says here, one has
to accept mercy coming from higher authority. Srila Prabhupada gives three
categories - the Lord, the spiritual master and saintly persons. They
provide the way out.
Srila Prabhupada says here, they leave behind - the Lord comes or His bona
fide representatives come and they leave behind scripture, Bhagavad-gita and
Srimad-Bhagavatam. These are the blueprints for the way out of material
struggle but the applications of the principles that govern these great
scriptures have to be taught by the spiritual master. This is were the
essential principle comes in. One cannot simply read scripture and expect to
achieve the goal. One has to understand scripture according to those who
have realized scripture and not just simply try to understand it from a
limited perspective. One can read scripture and get an understanding but
unless one has the understanding of application - therefore knowledge has to
come to the point of realization or application.
So we find even in devotional service although the Guru is there, the
spiritual master is there, the scriptures are there still we find sometimes
it becomes very difficult or sometimes very slow in making spiritual
progress. Therefore one has to realize things in relationship to how they
apply. They are obstacles. There are difficulties on the path of spiritual
life.
It is described that there are nine stages. The first stage is to take
shelter, the second is to associate and through that association one gets
initiation. Then Prabhupada said initiation means beginning. It is not like
the end. I got my name. I have a Guru and now I can just take it easy. He
does everything. Just like Prabhupada used to say, Krishna was on the
chariot but He told Arjuna, "You fight. Although My mercy is available you
have to take advantage of My mercy by making the endeavor."
So in the same way we have to apply the principles but there are so many
obstacles. The next stage after bhajana-kriya, after taking initiation is
that one gradually through the process of devotional service under careful
guidance of the spiritual master removes the anarthas. These are the
obstacles, anarthas.
Srila Bhaktivinode Thakur, Srila Visvanatha Cakravati Thakur explains what
are these anarthas. I like to just mention what these anarthas are because I
think that sometimes we don't know clearly what are the obstacles or the
blocks. Although we are chanting the holy names and though we are
associating with devotees and though we are executing the process still
these anarthas remain there.
There are four categories of four, sixteen anarthas explained by the
acaryas. The first one is philosophical misconceptions - not understanding
certain spiritual principles that need to be applied correctly in order to
get the mercy of the Lord or to apply them in such a way that one is
actually freeing themselves from the anartha.
The first is not understanding who you are. As long as the living entity is
still under the bodily conception of life in any aspect - sometimes we say,
"Oh, here is a Russian devotee and here is an Indian devotee and here is an
American devotee." A devotee is a devotee. Sometimes we might say devotees
from Russia or devotees from America. But to give a label to a devotee! A
devotee is actually free from all designations, even the designation of
bodily concept. And that is connected with country. We get so much absorbed
in, "I am this, from this country. I am Italian so I like pizza." So many
things! I am Italian so I can say that. You can criticize me on that one. So
I have a justification for making that statement. But the point is we get so
caught up in this bodily concept that comes with nationality. It is also an
anartha in the sense that there is still some tinge of misidentification. We
have to be free of that jivera 'svarupa' haya -- krsnera 'nitya-dasa' [Cc
Madhya 20.108-109]
All living entities are actually parts and parcels of Krishna. Krishna
explains in Bhagavad-gita, "When you thus learn the truth you will know that
all living being are My parts and parcels. They are in Me and they are
Mine." To have that vision or to practice that type of consciousness is the
means to get out of this bodily concept of life. When we see the external
environment what do we see? We have to see with sastra-caksu. We have to see
according to scripture no according to vision. Therefore one has to see
according to the direction given by the absolute principle and not according
to ones contaminatedi
How do you purify consciousness? Just like when we take darsan of the Deity.
Bhaktisiddhanta one time was standing in front of the Deity and he had
forgotten to bring his glasses - Srila Bhaktisiddhanta Sarasvati Maharaj -
so one of his disciples said, "Maharaj should I get your glasses?" He said,
"No, what is this question of seeing? We come before the Lord to let the
Lord see us. We have to be in such a consciousness that the Lord actually
sees us." What can we see? Of course we can see something but that is
darsan. Darsan is being in proper consciousness when we come before the
Deity and the Lord is pleased by His devotee.
So purification of consciousness is that you will see the Deity when you
hear the holy name, the glorification, the glories of the Lord, when you
become purified through the process of hearing. Then you can see.
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami
[Bs 5.38]
Prabhupada explains that the eyes they have this mascara or kajal which
beautifies the eyes and that is love. When love is there the eyes actually
become beautiful then one sees according to what is there or at least to
some degree. So in the same way through the process of hearing and chanting
the holy names of the Lord we purify the consciousness. And when we go
before the Lord then we can see the Lord. The Lord reveals Himself according
to that consciousness. So this identity of identifying oneself with the
body, this is the first misconception.
The second is the misunderstanding of the Supreme Lords position in
relationship to the material energy and in relationship to the living
entities. So one has to understand that the nature of the Supreme
Personality of Godhead, that the Lord is the controller of the material
energy and we are His eternal servants both in the conditioned stage and in
the liberated stage. So that is also philosophical misconception, not to
understand correctly the position of the Supreme Personality of Godhead.
The third is not to understand the sadhana that is connected withi Sadhana
bhakti, preliminary principles and execution of devotional service and prema
bhakti - the rules and regulations for executing devotional service
according to scripture, and one has to apply according to the teachings of
the spiritual master and make corrections according to that person's
guidance. So one has to follow scripture and learn the process of sadhana
bhakti. Sadhana bhakti is vaidhi bhakti rules and regulations and from
vaidhi bhakti one develops spontaneous loving devotinal service or raganuga
bhakti. But even on the raganuga bukti there are principles that one
executes according to that type of devotional service. And one follows those
principles also. Although it is spontaneous it is also understood in
relationship to the scripture, not otherwise.
And the last philosophical misconception is, not understanding the
relationship between other spiritual philosophies and pure devotional
service such as Mayavad or other - karma misra jnana, karma misra bhakti and
jnana misra bhakti. Actually pure bhakti and of course even those
philosophies that have very little bhakti such as impersonalism. So that's
an anartha - to not understand the relationship between bhakti and other
spiritual teachings. One has to clear away these philosophical
misconceptions and then one can move further. That is four of the anarthas.
The second category is anarthas that are caused by pious activities -
attachement to material enjoyment, attachment to mystic power, attachment to
endeavours to reach the heavenly planets and also attachment to liberation.
You may say, "Well I am not attached to any of those things." If we are
interested in material happiness or material arrangements. "I need this
materially. I need to have this materially." We have to judge the
relationship to our service. As Srila Prabhupada said if one wants physical
comfort in the material world it is very difficult to execute bhakti because
it is not always physically comfortable especially in certain places.
So one has to not be attached to any material arrangement. Prabhupada made a
very strong statement once that was quite shocking. He said, "Many of my
disciples will achieve Svargaloka." And what is Svargaloka? Heavenly planet
or the enjoyment of the heavenly planet! Prabhodananda Sarasvati just
condemns that. He calls it akasa-puspayate. He condemns that. He says that
the desire to enjoy heavenly delights or elevation to the heavenly planets
is like some phantasmagoria. You read about it in the scriptures but it is
just so euphoric.
One who has been blessed by the mercy of Lord Caitanya sees that kaivalya or
liberation and material happiness are just like poison. It becomes very
repugnant. So Krishna will test. Maya will test us to see whether we want
Krishna or whether we want some facility in this material world and still
want Krishna consciousness. And that test will come.
Prabhupada answered a question once. Hrdayananda Maharaj asked Prabhupada a
question, "What is the most dangerous thing in taking the sannyasa order of
life?" Prabhupada said, "If you are out preaching and you go to someone's
house and you see, "Such a nice house they have and such a nice wife. Gee,
if I hadn't taken sannyasa I could have had all that." He said, "You are not
qualified to take sannyasa."
So if one looks back to material energy in any way and thinks, "There is
something I missed. There is still some happiness there that I am looking
for." What happens is when you engage in devotional service Krishna supplies
things in order to facilitate your service. You get money. Money comes in
our society, so much money. But Prabhupada said, "If you don't use every
paise for the service of the Lord we become implicated in material
reactions. Every paise should be used for the service of the Lord or
whatever is needed to maintain oneself but not beyond.
At an individual level the two biggest stumbling blocks in Krishna
consciousness are: Attachment to the opposite sex and attachment to wealth.
Srila Prabhupada said that those who are stalwart devotees on the path of
devotional service - he mentions this in the second chapter of the first
canto, verse seventeen in the purport - he explains that this attachment has
caused even the greatest stalwart devotees to slip from the path of
devotional service.
So Krishna sends followers, facilities, money and Krishna sends so many
things that when they are not seen in relationship to Krishna are actually
stumbling blocks or opportunities to slip in ones devotional service.
Therefore one has to be free from any conception that there is any happiness
in the material world. Prabhupada explains that this is a prerequisite for
making advancement. That is one is still thinking that there is something
here for me even though I haven't got it or I haven't done it right. Then
one cannot make tangible progress on the path of spiritual life.
Krishna says, atleast I know of two occasions, in Bhagavad-gita He says,
duhkhalayam asasvatam [Bg 8.15] It is temporary and is full of misery. And
nitya asubha, same thing He says in the ninth chapter of Bhagavad-gita.
So being here in Mayapur, this is the spiritual world. Just like there is a
big sign as you walk near the samadhi, Prabhupada's statement, "Mayapur is
the spiritual world." But we have to have spiritual consciousness. We are in
the spiritual world so we should align our consciousness with spiritual in
the same way. If we still have material consciousness. If we are still
trying to enjoy Krishna, Bhaktivinode Thakura explains that people sometimes
they see Krishna as one part of their enjoyment, they may take up spiritual
life and I also do this, I also do that. I enjoy Krishna, I enjoy this or I
enjoy that, but then there is a little higher that, Krishna is my only
object of enjoyment. I am only trying to enjoy Krishna that is all. It is a
little better. Atleast you will get faster realization of your illusion if
you have that mind.
That illusion is another illusion that we are meant to be enjoyed by
Krishna, not that we are supposed to enjoy Krishna. Prabhupada said Krishna
consciousness is enjoyable but to taste the happiness in Krishna
consciousness one has to be free from the enjoying spirit. Happiness in
Krishna consciousness comes by surrendering service. So therefore one should
execute the devotional service in that mood, not seeing the results of the
activities for ones enjoyment, because for as long as we are still trying to
enjoy the results of our activities we become implicated in this
consciousness that I am the enjoyer.
And you will get tested. Especially if you do something wonderful or
something noteable. Somebody says, "Oh Prabhu/Matajai so nice. You are such
a nice devotee. You did such nice service. All glories to you." You think,
"All glories to Prabhupada." I did something - 90% for Prabhupada and 10%
for me. Krishna likes to glorify His devotee but the devotee does not like
to take credit for anything no matter what it is. As soon as we take credit
we become implicated. And then maya seeing that tempts us more and more with
opportunities for material enjoyment.
So this is an anartha. Any aspect of material existence, even liberation!
Liberation means what? To be free from all material suffering! A devotee
considers that the suffering that one encounters in devotional service -
Bhaktivinode Thakur sings one beautiful song and he ends the song - he says
what is my happiness in Krishna consciousness? He says, "My happiness in
engaging in devotional service is the sufferings I get when engaged in Your
service my Lord." That is pretty elevated consciousness. Why? Because I can
offer something! Not that we try for suffering but we don't try to avoid it
either.
Actually a devotee doesn't suffer anyway. Prabhupada explains the difference
between the materialists suffering and a devotees suffering. The devotee
does not take suffering seriously. He simply takes it as an opportunity to
surrender more and he tolerates the difficulties that come with being in the
material body and being in the world.
Whereas a non-devotee when suffering comes their whole life gets turned
upside down. Just like sometimes a person will get a notice that it is time
to leave the world. You have terminal cancer or some other disease. You have
so much time to live. So the materialist will go through so much mentally -
"Why is this happening to me." The first stage, "It is not true. It is just
not true. There is some mistake."
Finally after exhausting all possibilities they find out, realize that it is
true then, "Why me?" Then finally after going through the, "Why me?" "Okay
what do I do now?" Lost! Completely lost.
There was a TV show in America many years ago. I think it was called, 'Run
for Your Life.' Therein some powerful guy got a notice that he had one year
to live. So they had another TV show for another year. In the first episode
he was diving off mountains and he was surrounded by beautiful girls and
then he is going scuba diving with beautiful girls, then he is driving fast
cars with beautiful girls. So every show is he is doing something really
adventurous, exciting and different with beautiful girls. The show became so
successful that he got an extension on his life. (Laughter.) The doctors
gave him a few more years to live. So the show continued like that.. People
like that because it keeps them in greater illusion of the reality of
existence. But when a devotee is put in a difficult situation,
tat te 'nukampam su-samiksamano bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak
[SB10.14.8]
This is a mantra. We might say that it is second to the Hare Krishna mantra,hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak
[SB10.14.8]
because in order to execute devotional service on has to accept difficulties
as the mercy of the Lord. That verse explains that when one accepts
difficulties as the mercy of the Lord the result is that one prays to the
Lord, "My dear Lord what you gave me is just a small token of what I
actually deserve."
Prabhupada in one lecture says, you may have been a murderer in a previous
life. Somehow or the other you have come to Krishna consciousness and you
cut you finger. That is the reaction. The suffering has been mitigated to
the least amount because the spiritual master and the Lord allow us to
engage in devotional service by removing our past. But Prabhupada says if
you commit sinful activities after one accepts initiation you should know
you are being subjected to the effects of the material energy once again.
It is not like, "Well I am initiated. There is no more karma. There is only
a little. If I do something wrong it is not so bad." It is not so bad. Yes,
in one sense but if one has the wrong consciousness and is not trying to
overcome these things. One still has the desire to enjoy then one again will
get the reaction of material suffering as a token. It is still a token
because Krishna takes care of His devotee but it is a slap and that slap is
good.
Therefore sometimes Krishna arranges for a devotee to undergo some
difficulties. We can use many examples and how devotees have accepted
difficulties as opportunities to spread Krishna consciousness. Devotee does
not look towards the material energy for any type of happiness whether it is
facility, ability. Whatever comes by, it is all given by Krishna in order to
use in devotional service. If one takes these things as ones success in
devotional service, just like money comes, position comes, followers come or
praise comes and one takes it for themselves then that can lead to a fall
down.
Visvanatha Cakravati Thakur explains that is called taranga-rangini - to
accept the accolades or the benefits that one gets in devotional service as
indications of ones advancement. The indication of ones advancement is real
purification of the heart. When the heart becomes purified that is the
process. The heart becomes purified by hearing and chanting the glories of
the Lord. Therefore the anarthas, I just mentioned eight of them, there are
eight more. But I will mention the anarthas that come by impious activities.
That is attachment to things unrelated to Krishna consciousness,
deceitfulness, envy, faultfinding and a desire for fame, desire for
prestige. These are considered to be impious. Things that cannot be used in
Krishna consciousness such as sinful activities, envy - envy is the cause of
the living entities fall down in the material world. Prabhupada explains
that the living entity is envious of Krishna and now we are envious of each
other. Faultfinding, deceitfulness and desire for fame, these are the four
anarthas that come by way of sinful activities.
Then the last category of anarthas are the offences. Offences to the holy
name, offences to the Deity. Now that doesn't mean - "I don't worship the
Deity, I am not a pujari." Offences to the Deity means that if you are in
the temple there is a certain etiquette that should be followed and if we
don't follow that etiquette in front of the Deity there is also digression
from etiquette which can lead to offences. Just like it says - talking loud
before the Deity; chastising somebody before the Deity; turning ones back
towards the Deity - they are offences. It is all listed in the 'Nectar of
Devotion.' So these are one of the anarthas - to be free from the offences.
That last two are the most severe - offences to the Vaisnavas and offences
to other living entities. So one has to carefully avoid these anarthas. And
these sixteen anarthas cause the six enemies: lust, anger, greed, illusion,
pride and envy to exist. And these six enemies called the six waves, waves
of: hunger, thirst, birth, death and old age and lamentation and illusion.
Bhaktivinode Thakur explains that there is a fast process to crush the
anarthas. Of course we have to deal with each anartha but there is a very
quick way to accelerate that process of removing the anarthas - harinäm
sankirtan. One who absorbs himself in chanting the holy names - Hare
Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama
Hare Hare. The holy name and chanting and dancing and associating with the
Vaisnavas helps one to quickly remove these anarthas.
So here we are in Mayapur, we are here to actually honor Lord Caitanya. And
the best way to honor Lord Caitanya we know is to chant Hare Krishna Hare
Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.
It is simple, sublime but most powerful. Not just powerful, extreme
powerful. Lord Caitanya's mercy coming in the form of harinäm sankirtan. So
I will stop here. Any questions or comments?
Question: Maharaj we are advised to chant and be happy and at the same time
w are advised especially since we are trying to surrender to Krishna to give
up the enjoying spirit. Is there any contradiction? Of course there is no
contraction. What is the art of chanting and being happy, enjoying serving
Krishna but also giving up the enjoying spirit?
HH Candramauli Swami: Chant and be happy - there is a purport to that. That
means if you are looking for happiness somewhere else outside of the holy
name. It is hard to get happiness in the holy name. So chant and be happy
means to make exclusively your happiness in chanting the holy names for
glorifying the names of the Lord in association with Vaisnavas. If we are
chanting and if we are somewhat still inclined to other types of happiness
it is hard to get that mercy from the holy name, that happiness that we are
looking for.
Comment: So if we are happy chanting Hare Krishna, if we are really happy
chanting Hare Krishna then we are engaging in the surrendering process.
HH Candramauli Swami: Prabhupada said devotees should be happy. This
movement is to make one truly happy. Real happiness is the souls
relationship with the Supreme Lord in devotion. [Sanskrit.} This movement is
meant to make the whole world happy through the process of harinäm, chanting
the holy names of the Lord and engaging in devotional service. Why do we do
so many other things? Because we have to purify our consciousness in order
to chant the holy names.
Comment: I am asking you the question because I have an ongoing discussion
with a Godbrother who maintains that even when we are happy in Krishna
consciousness that that is maya. (Laughter) and I say, "Come on."
HH Candramauli Swami: Is it mahä-maya or is it yoga-maya?
Devotee; He says that we should chant and be miserable or something. I am
not sure what he is all about.
HH Candramauli Swami: I think that was the old days on Krishna
consciousness. It was like if you are happy - uh oh, you are not supposed to
be happy. Only Krishna is supposed to be happy. He is happy when we are just
unhappy. Doesn't make sense does it?
Devotee: No. Thank you.
Devotee: Can I make a comment?
HH Candramauli Swami: Sure.
Devotee: Srila Prabhupada writes in one purport that one who is not happy in
Krishna consciousness he is a great rascal.
HH Candramauli Swami: Prabhupada said if you are not happy you are in maya.
Usually if you are in maya it is a symptom of rascaldom. Happiness is
actually the nature of devotional service. It awakens that happiness. When
we engage in devotional service we purify the heart. The heart is by nature
blissful. So happiness manifest itself automatically through the
purification of the heart, through the chanting of the holy names of the
Lord and by engaging in devotional service.
So if we are not happy we should be doing something. Sometime people say to
me that they have got so many problems. I say, "Just chant Hare Krishna."
"But that doesn't solve my problem. I have this problem." "Just try chanting
Hare Krishna. See what happens."
Prabhupada writes in one place that we have our temples anywhere in the
world. If there is some difficulty we cant just sit down and chant Hare
Krishna. That is why we come to Mayapur because it is the concentration of
the mercy of the Holy name. With the association of so many wonderful
Vaisnavas it allows that holy names mercy to be so much readily available,
so strong it is. Then we taste that and when we go back to our respective
services wherever we are in the world we can remember that and bring that
realization, realizing what we realized and then try to practice that
wherever we are.
Question: You mentioned the sixteen anarthas. Does that mean form
anartha-nivrtti to prema we are eliminating all those?
HH Candramauli Swami: Bhaktivinode Thakur says the stage beyond
anartha-nivrtti is nistha, becoming fixed. He says before you can go to
nistha you have to get three quarters or seventy-five percent of your
anarthas destroyed. Now the anathas for philosophical misconceptions are
destroyed in bhajana kriya. The anarthas for pious and impious activities
are destroyed on the platform of ruci.
Offences can carry all the way to prema. We hear about Jaya and Vijaya, how
they actually committed offence even though they were in the spiritual
world. Offences are the hardest ones to get rid off because even those who
are very high on the spiritual platform have to be careful not to commit
offences. It is easy to commit offences. Therefore once 75% of the anarthas
are removed then one can move to the stage of steadiness in devotional
service.
Otherwise the anarthas cause on to remain unsteady. And with unsteadiness
there is no real taste. Taste is just too flickering. We can get that taste
constantly when we are steady in our spiritual practice but to remain steady
we have to be free from atleast three quarters of the anarthas. Especially
certain anarthas; the anarthas of committing offences to Vaisnavas, envy and
attachment to things unrelated to devotional service. These are anarthas
that can cause great distress in our spiritual life.
Envy that is with things unrelated to Krishna consciousness. "I like to chew
pan but I still chant Hare Krishna." I remember when we first joined the
Hare Krishna movement we used to offer betel nuts to the Deities. I guess
they do here. In western temples they stopped doing that because devotees
where getting betel nut prasadam. So it wasn't to good. So if one gets
attached to that or if one gets attached to watching movies or anything that
you really cannot dovetail in devotional service.
Question: The offences, which are like the most dangerous?
HH Candramauli Swami: Which is the most dangerous from all offences?
Vaisnava aparadhas! The chanting of the holy name can free on from offences
except Vaisnava aparadhas. If one is continually subjecting themselves to
committing offences against devotees, Caitanya Mahaprabhu speaks or writes,
He says, "If that person is still chanting the holy name, My holy name
destroys that person."
So if they are committing offences against Vaisnavas the holy name drives
that person out of Krishna consciousness." Because Krishna doesn't tolerate
that! So one has to be most careful in that particular aspect in out
interpersonal dealings. The association of devotees is like a double-edged
sword. We come to Mayapur for association and that is the most wonderful
thing but if we are not careful in dealing with the Vaisnavas that same
association cause us to fall down if we are not careful. So therefore Lord
Caitanya taught the principles of,
trnad api su-nicena taror iva sahisnuna
amanina mana-dena kirtaniyah sada harih [Cc Adi 17.31]
Srila Bhaktisiddhanta Sarasvati says that is your svarup. Then someone asked
him what is our svarup he chanted this verse and said that is your svarup.
That is your eternal position. But we have to be very careful in the
association of Vaisnavas - careful and enthusiastic to serve their lotus
feet. Then if there is some mistake it is not so serious, but one should be
careful. All devotees! Not that I honor the so-called senior devotees but
the other devotees they are not so important. Krishna doesn't see like that.
Even if you commit offences to the non-devotees also, materialistic persons.
We don't hate anyone. We take issue with what they do but not with them.
A Vaisnava is one who is compassionate towards others. So in order to preach
one has to show concern to others even if they do not like what we are doing
and criticize what we are doing but to the person there should not be any
enmity or envy otherwise we can't really preach affectively. We can commit
offense to non-devotees because Krishna is in the heart of every living
entity. Krishna is there. When you offend someone you offend Krishna because
He is in his or her heart.
Once someone asked Prabhupada, " When we pay our obeisances to each other
what does that mean?" Prabhupada said, "You are actually paying obeisances
to Krishna in the heart of that living entity." IT is there is
Srimad-Bhagavatam. So you are offering respects to both Krishna and to that
soul. When we honor another devotee we are honoring Krishna also.
So if we are very careful in the association of devotees executing the
process enthusiastically but be careful not to offend. Therefore Vaisnava
etiquette is the ornament of a devotee. How a devotee behaves is how a
devotee is seen. If we follow the etiquette it is less likely we will commit
offences. What is the etiquette? It is mentioned throughout the scriptures.
Does that help? Just remain enthusiastic. But enthusiasm is intelligence
applied to activities. That is enthusiasm. Not just activity. i if
intelligence is there activity itself is not considered enthusiastic even if
it looks enthusiastic. If it is not applied in an intelligent way it may
just be an expression of ones false ego. Yes Vasudev?
Vasudev: Thank you Maharaj. We hear occasionally that when we offer
obeisances we offer obeisances like you just said we offer obeisances to the
Supersoul within that living entity but it would seem to me if that was the
case we would offer our obeisances equally to everyone but the etiquette is
that we offer according to if on is initiated or not or if one is a sannyasi
or not. Primarily it seems that we offer to the living entity rather than
the Supersoul.
HH Candramauli Swami: If you are following the etiquette according to how to
honor you are not going to go around paying your obeisances to all the
non-devotees. Of course you could do that but it is just not going to be
practical to do that. It is not the etiquette also but you honor a person by
behaving in such a way, the proper way. Therefore Bhaktivinode Thakur
explains - "Somehow I live in this world because I give respects to all." So
respecting everyone is Vaisnava but how to show the respect may differ from
different types of persons.
So it is explained in Bhagavatam that for those who are more advanced we
offer obeisances and offer service and hear for those who are equal we make
friends and share Krishna consciousness together and for those who are in a
lesser position we show compassion. That means we try to elevate them up in
Krishna consciousness. If you follow that etiquette it says in that same
verse in the fourth canto eight chapter thirty fourth verse in Bhagavatam -
if you follow that etiquette you will never be subjected to the sufferings
of material nature - just by following that etiquette - how to behave
towards other living entities. So we should practice that but you are
honoring that Supersoul if you are following the proper etiquette in terms
of giving respect. You are because you are following the Lord's
instructions. Okay? Anyone else have a question? Mataji?
Question: Hare Krishna. The nature of the living entity is to seek pleasure
ananda-mayo 'bhyasat - so we are all seeking happiness but the trouble is
obviously most people are looking for happiness in the wrong place, in
material things but as it is our nature to seek pleasure is there fault in
try to find happiness in Krishna consciousness?
HH Candramauli Swami: Is it a fault? If you want to be happy just serve and
surrender and happiness comes automatically. It is not that you have to look
for it. It is in the process itself. If you are looking for it you may not
find it. It comes by service. It comes by surrender and service when we
execute the process by serving to please, when Krishna is pleased,
Prabhupada said then you become pleased.
So the instructions of the spiritual master are many but if we follow the
instructions accordingly and apply the principles also accordingly - if I am
looking for something other than to serve I may not get the benefit of
Krishna consciousness. If I am looking for recognition or if I am looking
for happiness or if I am looking for anything. Just try to serve. That is
all.
Try to serve to please. That is all. anukulyena krsnanu- silanam [Cc Madhya
19.167] Serve Krishna, serve Krishna's devotees with the desire to please.
In that mood you will become happy because the principle of happiness aside
from the fact that it comes automatically with that mood is that when
someone is pleased by something you do you also become pleased. That is
love. If I do something to make you happy and I see you become happy by what
I do I become happy. It is natural. But if you please the Lord automatically
He is going to reciprocate.
So our tendency is to sometimes act in that consciousness looking for
happiness but you don't have to look for it. It is there. It will come just
by your service and surrender. So what are the means? Enthusiasm,
determination and patience. If we serve with these principles, be
enthusiastic, be determined to continue despite obstacles and reversals and
to be patient. What does it mean to be patient? It means when Krishna is
ready He bestows His mercy. If we don't have patience in Krishna
consciousness - Prabhupada said a woman gets married. Now she has a husband
and she thinks where is the child? Well has to take some time before the
child appears.
So everything is there but it takes time. So the fruits of our devotional
service may not come immediately, the happiness that we are looking for. If
you stay with the process it comes as long as we are enthusiastic and
patient. Does that answer you question? Thank you. So I think we are out of
time. Thank you very much.
Srila Prabhupada ki jai!
[End}
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