By Kesava Krsna Dasa
Do we want to live in Krishna consciousness, or are we happy simply to exist in Krishna consciousness? There is something called âtreadmillâ yoga. One can walk and run for miles on a treadmill and sweat until one drops, but one is going nowhere in particular. Is there any wonder why the path of devotion appears to be an immense slog?
Perhaps we set ourselves some ambitious goals in spiritual life, and having attained them, we rest on our laurels a little bit. If so, we could be viewing these goals as the end of the line, rather than as new starting points each time. We could also be struggling to uphold some basic principles and dwelling on them, as if we belong to the âInternational Society for Celibate Consciousnessâ.
If we think we have joined the wrong mission, or are somewhat disorientated, this is understandable. âIf, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lostâ (BG 18.58). ISKCON is the âlost and foundâ department of Sri Chaitanya Mahaprabhu.
We all want to be victorious in our devotional endeavours. But without spiritual strength all our sweet little victories of self-effort will turn to defeat, or at most, keep us hovering over the battleground of our lower passions. âUnless providence is in our favour, we shall not be able to gain victoryâ (SB 8.21-24). We have often been told we have to fight or defeat Maya, but there is a way to consider this proposal very carefully.
âThis human life is meant for victorious, to become victorious over the laws of material nature. Actually, we are trying for that purpose. The whole struggle is how to counteract the onslaught of material natureâŠbut what is the ultimate victory? The ultimate victory is how to conquer over birth, death, disease, and old age. That is the outcome, victoryâ (SB 6.1.8 lecture, New York, July 22, 1971).
While on our victory quests, we may have difficulty finding out which of our actions are caused by our own self-efforts, or by spiritual strength. Our gritty stamina alone could be the endurance factor, but it can only take us so far, for a certain amount of time. If this is so, then we have the wrong idea of how to fight for victory. Krishna consciousness is not about fighting this material world, but about using this world to our advantage.
If we continue the self-effort fighting spirit, even for many years, the blissful path of devotion will remain a fearful avoidance complex producing little or no happiness. Then we wonder why we are surrounded by a lexicon of American ISKCONâesque terms such as, âIâm friedâ, âspaced-outâ, âout to lunchâ, âcrash padâ, to name not very many. These terms serve a useful purpose as they take the place of venomous expletives. They should be called âexpletive replacersâ.
Fearful spiritual life can make us irritable, uptight, edgy, and ready to react to the slightest provocation, extra alert, and so on. We often sleep less to the point of going about in a daze, and nod off at important times of the day. The ominous sounding âcrash padâ may be our redeeming feature. The âcrash padâ always sounded as if there were a forbidden room somewhere in the ashrama that was well padded for safety reasons. If ever someone got unduly frustrated, he or she could put on a crash helmet, go inside the âcrash padâ, and dive bomb into the padded walls, all the while yelling, âIâm spaced outâ.
It turned out that the âcrash padâ is a very doubtful looking mattress splayed out on the floor, usually in a sadhu forsaken haunted attic, or a boiler room. To make use of this mattress would certainly make one the 4037th person to lie on it. In light of the latest advance in the ever-changing medical field, less sleep means to harden our arteries. So these hidden places for âcrashing outâ could be called âhealth bedsâ as they, and the treadmill, will keep our arteries supple.
Fearful spiritual practice can make us so serious that we believe we are pure devotees. Being too serious can overtake our natural springtime flow to the point of being embarrassingly solemn and critically glum, and which causes us to fret and scowl at any innocent transgression of morality. We do need to laugh more. Call it fun, call it medicine, or call it a funny way of being serious.
So passion power spiritual practice, and treadmill-yoga are going to make us retreat while going forward. The deceiving nature of the strong gravitational pull of our self-efforts to exist in Krishna consciousness will always fall short without the mercy of the Lord. A change in consciousness is required to lessen the slog.
Our aim for victory can best be achieved if we acknowledge the words of Lord Krishna who says; âI am victoryâ. This means that any victory we seek is His victory, not ours. Lord Krishna also says, âI am moralityâ. If our serious fearful nature makes us unusually righteous in terms of morality, then any claims to morality are also Krishnaâs, and not ours either.
When Krishna says, âI am the ability in manâ, it means that through the transparent via medium of the spiritual master, our ability to do anything in Krishna consciousness is given by Him. If our consciousness is raised to see that the Lord Himself is actually our effort in devotional service, and we become infinitely more dependent on Krishna, then perhaps the mercy will flow, and victory will be His, not ours.
And while the mercy is flowing, I have always been curious to know why I had never heard the converse of these famous Iskconâesque expletive replacers. Surely, to be âunfriedâ, âspaced inâ, and âin for lunchâ must be spiritually quite chic. Therefore, I beg to be âspaced inâ for all time.
Your servant, Kesava Krsna Dasa â GRS.
Pranams,
Thanks for the nice article.
“If our consciousness is raised to see that the Lord Himself is actually our effort in devotional service, and we become infinitely more dependent on Krishna, then perhaps the mercy will flow, and victory will be His, not ours.”
Here are my thoughts…
While bhakti is the nature of the soul, sadhana bhakti purifies even the idea that we are the ‘sadhaka’.
To strongly hold the idea that we are a kanishta or uttama sadhaka implies a kind of UPADHI.
Since essentially, body or senses or mind is never a doer . The doership is the play of false Ego made possible through the mind.
Sadhana bhakti purifies the body, senses and mind and establishes the self to realise itself as pure unalloyed bhakta.
Ofcourse since this sadhana bhakti brings one to pure bhakti, sadhana bhakti itself can be considered as pure!
—-
In essence , we are practicing our inert nature.
However it is the false ego which makes us ‘do the practice’.The more we think I DO, the more we feed our false Ego.
As a soul , we are incapable to perform bhakti. Only through a Guru we get the bhakti lata Bheeja or the capacity to serve Sri Gopal.
The moment we ‘practice’ something,we are already out of natural state.
Hence sadhana bhakti means practice of engaging a spiritual sakti which will produce spiritual results.Hence as a sadhaka i will follow rules of bhakti which are inessential my true nature.
Dasan
As usual, Keshava Krishna das writes these articles to both confuse and clarify things in Krishna consciousness. There are some issues which I believe are a little confused and need some clarification. First, indeed the Victory is His in the final drama. The cowherd boys of Vrindaban display this in the lila involving Aghasura. When inspecting the open mouth of the great demon, the cowherd boys declare that ‘we may be killed by the demon if we enter the demon, but it cannot kill Krishna!’ The cowherd boys are ‘joined at the hip’, as it were to Krishna. Their Krishna consciousness is complete and they are full in their relationship with Krishna. If Krishna cannot be killed by the demon, then they too are safe, even if so called death should come to them. In fact, in the pastime, the cowherd boys were killed and Krishna revived them.
One statement needs some clarification. Krishna Kesava das states what he thinks Krishna’s statement in the Bhagavad Gita means when Krishna says “I am the ability in man.” Krishna also says that He is the cheat, etc, etc. Vasudeva Sarvan iti. Krishna is Everything, by His Person, His expansions, His creations, and His energy. When someone has ability or talent, like a great musician or highly intelligent person, those qualities, and in fact Everything, has its connection with Krishna. Krishna consciousness is the yoga of remembering Krishna in all circumstances. God-centric. Krishna is existing in all that is Holy and all that appears unholy as well. All the modes of nature are Krishna’s energy. In the Bhagavad Gita, Krishna helps us to appreciate His presence in everything and nothing exists outside of Him.
Regarding “spaced in”, I’ll have to think about that. In the sixties there was a saying: Turn on, tune in, and drop out. If try to apply this to the current discussion, we can say that Srila Prabhupad turned us on by opening our eyes to spiritual identity, He tuned us in to Krishna consciousness through the practice of bhakti yoga. And, he dropped us “in” rather than out, of the safe lifeboat of Krishna consciousness.
Krishna consciousness is the “natural” activity of the jiva-soul, its “sanatan-dharma”. Material consciousness is the ‘fish out of water’ illusory existence from which Sri Gurudeva has graciously rescued us. The goal is not mukti, but rather prema, reawakening love for Sri Krishna. Space-in, “in with the In-crowd”, Life in Goloka! Pusta Krishna das
Pusta Krishna Prabhu,
Whenever the Lord comes in a human-like form, he accepts a spiritual master though He does not require one. He teaches all of us that by accepting a bona-fide guru, we are following the correct procedure for successful human life. Without the mercy of the spiritual master, no spiritual success is possible.
This means that any success we achieve in Krishna consciousness is earned through the guruâs mercy. We, as disciples may have some expertise, power of exertion, material influence, great stamina, and so on, by which it appears we are earning success for the spiritual master, but without the spiritual masterâs blessings, these abilities remain as material self-effort. We were often told that we were not the doer.
Lord Krishna says, âI am the ability in manâ, after earlier having established the need for a spiritual master in BG ch.4. He intends that we all perform our duties for the pleasure of the spiritual master, and through his grace, achieve success. In other words, the ability of the disciple to be successful in spiritual life comes from the guru. Since the Lord established the necessity of a guru by His own behaviour, then the ability to act on the spiritual plane comes through the guru.
There is a spiritual and mundane way of seeing this ability. A humble disciple will know that his ability flows through the chain of disciplic succession, whereas a material mind acts through ahankara and gets lost. Divya jnana hrda prokasitoâŠthat the heart is filled with spiritual knowledge. Does not Krishna tell Arjuna to act on the knowledge given to him? A disciple acts on the enlightenment earned by following sincerely. So real knowledge is the basis of a discipleâs activities in all areas of life. And when a disciple acts, that ability is given by guru and Krishna. Lord Krishna with His infinite wisdom would surely have the guru in mind when telling us of His ability in man, as understood by a humble disciple.
As for Krishna being a cheat; again a devotee thinks how Krishna for instance, cheats the pseudo intellectuals out of real knowledgeâŠBG7.25 yoga-maya savavrtahâŠI am covered by My internal potency. The context of the article is from a devotee perspective, who sees Krishna behind all His statements in the Gita. Sorry for the confusion.
Ys, Kesava Krsna Dasa.
Dandavat, Prabhu. Yes, everything spiritually worthwhile will come through Causeless Mercy of Krishna, manifest externally as Sri Gurudeva, Vaishnava and Shastra, and internally as Chaitya Guru, Paramatma. The inclusion of so many statements by Krishna in the Bhagavad Gita that “I am this or that” is meant to help us understand that nothing is existing outside of Krishna and His energies. Again, Vasudeva Sarvam iti, He is the Purnam, the Complete Whole. Even the jiva souls, mamaivamsa jiva loke…, all are part and parcel of Him, are within Him, and belong to Him.
The illusion of independence, proprietorship or ownership, and forgetfulness of Krishna are the diseases that Sri Gurudeva comes to treat. Sri Gurudeva’s real intention is to please Krishna, and bring forgetful souls back to pleasing Krishna. Yet, even forgetfulness comes from Krishna (mattah smritir jananam apohanam ca BG15:7). Nothing exists outside of Krishna. Mother Yashoda looked into the mouth of her Child only to find all the glorious wonders of the universe situated there. Srila Prabhupad often would say this is not “mystical” but rather “spiritual”. Sri Brahma Samhita describes His nondual or advaita nature, yet He is Ananta Rupam. People with material calculation think that this is pantheism. God is One, yes, but He chooses to become many as plenary and jiva expansions. We have so little experience of the “spiritual” being conditioned souls, but for us, the final hope and rule of the spirit will be jnana-sunya bhakti, prema-bhakti. Krishna as the Reservoir of Pleasure is Who we serve. We do not worship the Virata Purusha, even though that is also one of His inscrutable aspects. But, why Krishna displayed this to Arjuna can be understood in the light of His later revealing His Four-handed and then Two-handed forms which are the forms desirable to be served by the bhaktas. And then, Arjuna’s “Param brahma param dhama…”. Still, we can appreciate the marvelous abilities that people display in this world, ie the ability in man, as being enabled by Krishna. I question your interpretation that this only refers to the ability of bhaktas, and I assert that rather the abilities in all people are related to Krishna’s touch as well, although this can only be appreciated by dint of knowledge, grace of Guru.
Humbly submitted for discussion, Pusta Krishna das
Thanks Pusta Krishna Prabhuji for the very nice replyâŠâup for discussionâ, as you say.
It is true that whenever we read the genius of Shakespeare, hear the classics of Mozart and others, see the paintings of Rembrandt, admire the architecture of medieval cathedrals and other buildings of note, all were inspired from within. These abilities certainly tally with your assertion, and we should appreciate how Krishna works through talented people. As such, they should be respected.
As I mentioned earlier, one can view these abilities from a material or spiritual standpoint. Looking at Krishnaâs ability displayed by many gifted people should help us see the âdivineâ behind even hyper-conjecturers like Darwin, and his devout followers, who mislead society rather badly. However astute and intellectual these advocates of atheism are, their thinking remains far distant from even the most basic spiritual understanding, that there is a soul, and by implication, a Supreme Being.
Unfortunately, their thinking remains on the level of; âIf, however, you think that the soul is always born and dies foreverâŠâ (BG 2.26) and is something already known by the Lord. Therefore He gives abilities to fulfil material aspirations, and in remarkable ways too. The ability to grasp highly complex mathematical constructs, the ability to arouse awe in millions of people by oratorical power, the ability to convince educational establishments to include âfactsâ like evolution, can leave us wondering where Krishna is going with these diversions from His own pure messages of transcendental wisdom. He is simply giving the ability to fulfil mundane desires.
On this basis, your assertion is correct. In fact, there is no disagreement here. There are two ways of looking at this topic, and as we delve more into the details, more sub-headings will develop as a consequence. I suppose my âinterpretationâ was seen from a solely devotional stance, through the eyes of a disciple, who naturally gives all credit to his spiritual master, just as Srila Prabhupada did, always.
Ys, Kesava Krsna Dasa.
I want to try to delve deeper into this understanding if you will work through this with me. Dasan above started in the direction which I would like to explore. We are jiva-souls, we are not the material body, and we are not of this world. Apareyam itas tvanyam prakritim viddhi me param. Indeed, we have not control of this world, and Krishna is either permitting or not permitting things to occurs by His will. He is so kind…eko bahunam yo vidhadhati kaman. Thus, the phantasmagoria of this world is the energy under the control of Krishna directly and indirectly. He is the ability expressed in matter, that seems to manifest in the activities surrounding people to a greater or lesser extent, due to their karma and the Supreme Will of the Lord. The jiva-soul is merely the passenger riding along on this wave of energy, manifest and controlled by Krishna. Maya dyaksena prakriti suyate sa caracaram.
We may like to think that the jiva soul can transcend matter, but in fact the jiva soul is not part of matter, the aparaprakriti. It is ignorance, ahankara, which leads us to falsely identify as the body or mind. Dasan has, I think, accurately understood the pure nature of suddha bhakti. It is of the paraprakriti nature. …brahma bhuta prasannatma…mad bhaktim labhate param. Bhakti is designed for the liberated souls. It is their sanatan dharma. In such dedication, the concept of non-Krishna does not come into play. That is, there is only Krishna in His variegated wonderful Being, Personal and impersonal, Energetic and His energy both, and all jiva souls His property, mamai vamsa jiva bhuta.
Krishna Consciousness. Self forgetfulness, ie absence of ahankara, overcome at last by the sweetness and joy of love exchanged on the spiritual plane. No boredom can enter as Sri Chaitanya Mahaprabhu says, anandam budhi vardanam…An ever expanding ocean of bliss and love. Hare Krishna. Yours in service, Pusta Krishna das
Sahasra Koti Pranams ,
I was captivated by the following statement
“If our consciousness is raised to see that the Lord Himself is actually our effort in devotional service, and we become infinitely more dependent on Krishna, then perhaps the mercy will flow, and victory will be His, not ours”
Hence in essence this jiva shakti is an incomplete chit shakti.
The Nithya Muktas constitute the Complete chit Shakti .
Hence how can this finite jiva vulnerable to Maya Shakti take part in the eternal Dealings of Krishna?
It is impossible. This jiva is eternally bound and has no taste or glimpse of Transcendence.
Only by the dint of Supreme unconditional Grace through the media of Sri Guru , the Jiva gets a chance to taste the Divinity.Daivi hy Esa guna mayi..
Hence this is the Bhakti Lata Bheeja planted in the heart of Jiva which grows suprassing different levels of existance as Brahman , Paramatma nad finally takes shelter of Sri Radha Krishna in Goloka.
Hence it is Srimati Radharani ,whose hladhini shakti fills the realm of Goloka.It is she who is actually engaging the liberated Jivas in serving Sri Krishna.Jivas by themselves have no capacity.
My understanding so far is also this :
“It is of the paraprakriti nature. âŠbrahma bhuta prasannatmaâŠmad bhaktim labhate param. Bhakti is designed for the liberated souls. It is their sanatan dharma. ”
Hence Bhakti is superior to the Brahman or Paramatma concept.Ofcourse there is bhakti is each stage to realization just like prema is present in all rasa.
Atma Rama verse is also a nice to quote how A liberated person is attracted to bhakti.
Infact Bhakti makes Moksha Laguthakrit,Smaller.
Hence as a soul, we can only cry for that bhakti lata bheeja which once planted will function automatically. That is the true initiation.An entrance to the ocean of bhakti.
Hence for such a rare soul, the bhakti becomes a revelation of his nature and not a practice.Hence he is automatically Krishna conscious 24 hours a day.
Dasan
Any ability displayed by a karma-laden person will have been effected by some type of action. As you know, there are 3 types of action as influenced by the gunas, and there are 5 constituents of action. A material analysis will already have produced several sub-headings, because this ability can also be estimated according to the 3 modes.
The direction of exploration that you favour has been nicely explained by Dasan â forgive my ignorance of your name. However, there are stages of development that determine certain types of ability displayed in devotion. Lord Kapila explains in SB. 3rd canto that bhakti, at least in the beginning stages is influenced by the same 3 gunas. A similar progression is found in the yoga-ladder, particularly in chapters 3 to 6 of BG.
If we are aloof from selfish karma-kanda action, then sakama karma-yoga, or passionate devotion comes, depending on the gradual raising of consciousness of a Bhakta, or a karma-kandi. If one surpasses sakama karma-yoga one comes to niskama karma-yoga, which is considered to be in goodness. The point is, on these levels, our acts of devotion are not entirely pure, and have the ahankara touch. So it is not always clear to discern what devotional ability is pure or not.
Pure ability really shows when, âOne who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahmanâ (BG 14.26). Unfailing devotion is rather a big ask by any standard.
Dasan raised the issue of sadhaka âpracticeâ by which the doer mentality prevails. This abyasa-yoga or practice is nevertheless required to curb the very antithesis of selfless devotion â lust. Since practice entails repetition, again our ability in Bhakti is not fully pure, so long as Krishna is not under the control of a sincere pure devotee. âMy dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their controlâ (SB 11.14.20)
Did not Srila Prabhupada say that Krishna dictated his purports? Since he was purely niskama he was able to bring Krishna under control to be his ablility to write his purports. On this level, all abilities are directly acted on by Krishna. Our attempts to control our impurities by neccessary self-effort will be much easier if we let Krishna take control, and be our doer, victor, guru, indeed our everything.
Ys, Kesava Krsna Dasa.
Sahasra Koti Pranams Kesava Krishna Prabhu.
Thanks for the nice elaboration.
I am again impressed by
“Our attempts to control our impurities by neccessary self-effort will be much easier if we let Krishna take control, and be our doer, victor, guru, indeed our everything.”
A statement representing complete surrender.
This world and everything we see if filled with Krishna. It is our ‘ideas’ which cover the reality from us.The Past is lose and future is unknnown.
Hence it is the present which is rich and abundant in reality.
Hence krishna consciousness in the now is most effective than counting on it for some future dates.The more we think that a particular method will bring us to krishna, we have already distanced him that far by that idea.
it is a nice mood of a devotee to feel himself meek and humble and hoplesness of not achieving bhakti due to anarthas, but sometimes they only feed our false ego.
The more the mind is polluted , the more far we are from the Reality.
Many ideas are taught to remove the hard coded ideas which holds the jiva eternally bound.Hence one idea replaces many ideas.
Hence bhakti in the initial stages does chitta shudhi. However since this vaidhi bhakti leads to uttama bhakti, it is still considered pure.
Therefore bhakti is the very nature of soul once soul gets the bhakti lata bheeja.
I love the bhasya of sri viswanath chakravarthi thakura in Trai Gunya Vishaya veda verse.
None i have come across gave a solid explanation for nis traigunyo bhava. Most said ‘ SHUDHA SATTVA”
It was Sri viswanath thakur who did justice to that verse.Please refer that translation if you get a chance. He gives a jist of Bhakti in those verses.
My name is rajagopal
Dasan
Commentary by Sri Visvanatha Cakravarti Thakur
Give up all sadhanas of dharma, artha, kama and moksa, and just take shelter of bhakti yoga.
The Vedas have the ability to reveal only karma and jnana and other topics of the three modes (traigunya visaya) for personal gratification. The suffix ya in traigunya visaya here denotes self interest. This statement of course means that the majority of texts deal with material subjects. However the srutis do say:
bhaktir evainam nayati
Bhakti alone leads to the Lord. – Mathara Sruti
yasya deve para bhaktir yatha deve tatha gurau
One should have as much devotion in guru as one does in the Lord. Svetasvatara Upanisad 6.23
As well the pancaratra and smrti scriptures, and other srutis like the Gita Upanisad and Gopala Tapani Upanisad make nirguna bhakti the subject of discussion. If the Vedas did not speak of bhakti at all, then bhakti could not be substantiated.
Do not involve yourself with those statements of the Vedas dealing with jnana and karma affected by the three gunas (nistraigunya bhava). But you should always follow the Vedic statements dealing with bhakti. By following those injunctions, you are free from fault:
sruti-smrti-puranadi-pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpyate
Without following the rules of sruti, smrti, puranas and pancaratra, pure bhakti to the Lord creates disaster. Bhakti Rasamrta Sindhu, 1.2.101 quoted from Brahma-yamala
By this, one can understand that the Vedas deal with both material and spiritual topics, topics involving the three gunas and topics beyond the gunas. But you should be devoid of the gunas (nistraigunya bhava). By following the path of nirguna bhakti offered to me, cross over the paths dealing with the three gunas.
Then, such a person will be free of the dualities (nirdvandah) within the gunas, such as respect and disrespect, and will remain with the eternal living entities (nitya sattva), my devotees. If one were to say that nitya sattva sthah means to be situated in sattva guna, that would be a contradiction to the statement nistraigunya bhava.
You will be free from the desire to acquire what you lack (yoga) and protect what you have attained (ksema), because of your taste for my bhakti rasa. This is because I, out of affection for my devotee, carry the responsibility: yoga ksemam vahamy aham. (BG 9.22) You will be fixed in the intelligence (buddhi yukta) given by me (atmavan).
One should consider the meaning of nistraigunya and traigunya. It is said in the eleventh canto of Bhagavatam:
mad-arpanam nisphalam va sattvikam nija-karma yat rajasam phala-sankalpam himsa-prayadi tamasam
Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. Work performed with a desire to enjoy the results is in the mode of passion. And work impelled by violence and envy is in the mode of ignorance. SB 11.25.23
In this statement nisphalam va means “occasionally devoid of desires for the results of execution of duties.”
kaivalyam sattvikam jnanam rajo vaikalpikam ca yat prakrtam tamasam jnanam man-nistham nirgunam smrtam
Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental. SB 11.25.24
vanam tu sattviko vaso gramo rajasa ucyate tamasam dyuta-sadanam man-niketam tu nirgunam
Residence in the forest is in the mode of goodness, residence in a town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. SB 11.25.25
sattvikah karako ‘sangi ragandho rajasah smrtah tamasah smrti-vibhrasto nirguno mad-apasrayah
A worker free of attachment is in the mode of goodness; a worker blinded by personal desire is in the mode of passion, and a worker who has completely forgotten how to tell right from wrong is in the mode of ignorance. But a worker who has j taken shelter of Me is understood to be transcendental to the modes of nature. SB 11.25.26
sattvikyadhyatmiki sraddha karma-sraddha tu rajasi tamasy adharme ya sraddha mat-sevayam tu nirguna
Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. SB 11.25.27
pathyam putam anayastam aharyam sattvikam smrtam rajasam cendriya-prestham tamasam carti-dasuci
Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure j to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance. SB 11.25.28
Happiness derived from the self is in the mode of goodness, happiness based on sense gratification is in the mode of passion, and happiness based on delusion and degradation is in the mode of ignorance. But that happiness found within Me is transcendental. SB 11.25.29
The last verses, after showing the objects in the three modes of nature, explain the conquest of the three modes situated to some degree within oneself by the process of nirguna bhakti, in order to reach complete transcendence of the modes.
dravyam desas tatha kalo jnanam karma ca karakah sraddhavastha-krtir nistha traigunyah sarva eva hi
Therefore material substance, place, result of activity, time, knowledge, work, the performer of work, faith, state of consciousness, species of life and destination after death are all based on the three modes of material nature. SB 11.25.30
sarve gunamaya bhavah purusavyakta-dhisthitah drstam srutam anudhyatam buddhya va purusarsabha
O best of human beings, all states of material being are related to the interaction of the enjoying soul and material nature. Whether seen, heard of or only conceived within the mind, they are without exception constituted of the modes of nature. SB. 11.25.31
etah samsrtayah pumso guna-karma-nibandhanah yeneme nirjitah saumya gunajivena cittajah bhakti-yogena man-nistho mad-bhavaya prapadyate
O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes, manifested from the mind by the process of devotional service, can dedicate himself to Me and thus attain pure love for Me. SB 11.25.32
Thus, only by the process of bhakti can one conquer over the three modes. There is no other way. Later, in answer to the question, “How can one surpass the three modes of nature?” the Lord says:
mam ca yo ‘vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate
BG 14.26
Sridhara Swami explains that verse as follows: the ca word indicates exclusiveness. He who serves only me, the Supreme Lord, through undeviating bhakti yoga, surpasses the gunas.
http://www.bhagavad-gita.us/articles/577/1/Bhagavad-Gita-245/Page1.html
Very sweet direction of this discussion for it is purifying to hanker for that suddha-bhakti. That lalasmayi, hankering, in any quantity, is most desirable. The vaishnava acharyas in their capacity as poets have composed many bhajans reflecting such hankering. Bhaktivinode Thakur can be more deeply appreciated in this light, as his bhajans as filled with spiritual yearning.
Dasan declares that Srimati Radharani is in charge of devotional service as the personification, embodiment, reservoir of Krishna bhakti. Some contemporary acharyas have named Srimati Radharani as our Guru. Indeed, when we think of it, Krishna has provided us protection on all sides. We have only to submit, surrender unto Him. When I first met Srila Prabhupad in 1971, Srila Prabhupad told me “Trust in Krishna, He will never let you down”. That has been my experience even if I have not been a worthy sadhaka. Once sincerely surrendered to Krishna, He is keeping watch of your gradual return to His abode.
Regarding the whole issue of action, who is the actor, etc., Sri Krishna declares in Bhagavad Gita that the issues are all very difficult to understand. Discussions of ksetra and ksetrajna (the field and the knower of the field) form the basis of deep contemplation by philosophers, no doubt.
Regarding Who is speaking, when I was introducing Krishna consciousness in 1973-76 in South Africa, I was anxious that ‘I must establish something there, because I knew that with apartheid, I might be forced to leave. I had to travel in and out of the country every three months because I was there on a multi-entry visitor visa. Three or four times a year I would leave and visit surrounding countries, fortunately as a guest of some pious Indian families who also facilitated preaching and making life members in Rhodesia and Mozambique, countries known by different names now. But, my desire to see results from preaching would sometimes bring me some discouragement. I asked Srila Prabhupad in London or Paris, I cannot recall, about this. I asked that if people do not seem receptive to the preaching, should I stop and rather read and chant. Srila Prabhupad said that I should keep on preaching, since I could also hear what is coming forth and be benefited.
Srila Prabhupad’s faith in the devotional process of sravanam, kirtanam, smaranam, His grace and the enthusiasm of the South Africans gave birth to a very wonderful movement there. Pusta Krishna das
lava matra sadhu sange sarva sidhi hoi.
The smallest moment of time spent with a sadhu gives all perfection.
“Trust in Krishna, He will never let you downâ. I have missed seeing srila prabhupada.But i yearn for that moment of association/mercy.
The moment we get the mercy of a sadhu, we understand a new possibility, a new perspective,a new vision, clarity…In short we get the ‘capacity’ which we never had.
Till we get that capacity,howmuch ever we associate with spirituality,the effect is unseen.
We might goto temples, do all worships. we will feel something is lacking.
It is like a dog playing with full coconut shell.It wont let you take it,nor can it break open and eat it. A pitiable situation.Someone should break open it.
In this sense, sri nityananda is the only hope for such souls bereft of any spirituality.
He is our Adi Guru.He is our hope.He is the strength.He is the ‘capacity’.
Its like honey in a bottle. I know there is some sweet nectarian honey .But only sri guru can open it and give it.
Hence Sri Nitai is the only solace for suffering souls who are burnt by the scorching heat of material existence.
Nitai pada kamala , koti chandra susheetala,Je chaya jagata juray.
Such souls who realise their suffering have an understanding of a better existence, but ignorant of any more information.Some ‘much more’ fallen souls accept this world as all is and accept them and adjust themselves to the suffering. Hence they dont even desire for getting out of suffering. They get accustomed to suffering that they think thats the way of life.There is no hope.’I am happy like a pig in the shit.’
At this juncture Sri Guru appears and gives solace to the tampered jiva.
Either by sadhana or krpa ,this jiva achieves perfection which means it realises that the real doer is sri krishna and we are simply His organs or His instruments.Jivas are like the eye, jiva thinks that the organ ‘eye’ sees and enjoys but in reality the seer and enjoyer is different.
Wrt Who is the doer ,
13.30 says
prakrityaiva ca karmani
kriyamanani sarvasah
yah pasyati tathatmanam
akartaram sa pasyati
One who sees that all actions are done by prakrti in the form of body and senses, and sees that the jiva (atmanam) is the doer only by thinking himself the body, but is not actually the doer, actually sees.
Dasan
Yes, this is a very nice discussion, and I thank you Pusta Krishna Prabhu and Raja Gopal Prabhu for your participation.
In regards to South Africa, I came here in 1988 as the winds of political change were a-breeze. I have witnessed many developments here. Considering that you, Pusta Krishna Prabhu were among the early pioneers of this yatra, it is a pleasure discussing Krishna consciousness with you.
Over the years the legacy of racial segregation has shaped the society we now live in. There is a uniquely South African way of doing things, whether it is Nama-hatta expansion, or preaching in general. Even today, the suburbs are largely inhabited by predominant âracialâ groupings, usually termed as black, white, coloured and Indians, and more recently, Chinese. But the gradual influx of previously disadvantaged people, now educated with equal status privileges, are moving into affluent areas. In fact, there is a large increase in the black middle class.
This demographic movement of people will doubtless influence the way devotees preach, and it presents interesting challenges. We have a house temple in Soweto, and a fair number of devotees from mixed backgrounds. Such a cosmopolitan mix, is sure to impress other South Africans who are slow to be part of this ârainbow nationâ.
Still, many dangers are posed too, in the form of crime, and the shortage of opposition politics able to curb the excesses of a ruling party. What happened in Zimbabwe occurred also due to a lack of strong opposition. In any case, the power of Harinama sankirtana must prevail to purify the atmosphere, and influence favourable circumstances. At present however, we are blessed to preach here, among the bounty of fruits, minerals, sunshine, and friendly people. The future remains bright with Krishna consciousness.
Ys, Kesava Krsna Dasa.
I remember how in 1973 in Captetown, dressed in saffron and with shaved heads, Janakaraj das Brahmachary and myself chanted the Holy Names and boldly gave brief discourses and distributed BTGs and other small books downtown. I cannot forget the look and feeling of liberation that the black and colored people of South Africa under apartheid felt when we stated clearly that we are not black or brown or white, but rather spirit-souls, all children of one God. The Malay flower sellers used to give us flower donations for our temple, even though many were Muslims. A secret police man came to our temple to check us out and he left satisfied with the nice preaching done by Janakaraj and some prasadam. We felt protected by Yogamaya since we boldly preached openly. Srila Prabhupad had requested that I go to South Africa and take over the preaching work there and make arrangements for Srila Prabhupad to visit. It took two or so years for us to arrange Srila Prabhupad’s visa and His Divine Grace came in the Fall of 1975, what a glorious visit it was, some of the best programs that the BBT travelling photographer had ever seen. Srila Prabhupad received the first copies of the 5th Canto of Srimad Bhagavatam in Johannesburg (Yeoville) temple. It is easily memorable by the checkered white and orange tile linoleum floor we put into the house we rented from an Orthodox Jewish family. We had a beautiful fig tree under which I used to massage Srila Prabhupad. I recall how the Jewish man told me that it is ok to trim the branches on a tree that does not bear fruit, but one should not trim a fruit bearing tree according to Jewish law.
We cannot forget the sweet gentleness and preaching of Ramanuja Prabhu, the infectious smile and goodness of Parthasarathi das (now Maharaj) then our pujari, Rukma das, Jagatguru das (later Maharaj) whose help with setting up programs and expanding life membership cannot be underestimated, Vishnudatt whose mridanga playing was phenomenal, Dhiranga das who was helpful in so many ways and he later married Rocani dd (an angel of a devotee who suffered through pain with congenital hip deformities), Riddha das who was our prodigal son of S. Africa and whose books have immortalized the early days there, Gokulendra who alone sacrificed so much to join us, Johnny the hairdresser, another young man whose name I cannot recall, Saras who was a schoolteacher from Durban. So many helpful South African Indians…Pusta Krishna das