Chapter 8: The Brightest Sun

parivadatu jano yathā tathāyaṁ
nanu mukharo na vayaṁ vichārayāmaḥ
hari-rasa-madirā-madātimattā
bhuvi-viluṭhāma-naṭāma nirvśāmaḥ

«The gossipers may slander us, but we shall not heed them. Completely intoxicated by drinking the wine of the ecstasy of Śrī Hari’s service, we shall dance and roll about on the ground, and faint.»

There is a class that think they can take intoxication and chant and dance and roll about on the ground, imitating the divine intoxication mentioned in this verse written by Sārvabhauma Bhattāchārya. They think they can purchase ‘divine’ ecstasy very cheaply with the help of intoxication, but their whole attempt is deception. Not to mention them, even the yogic attempt is inferior.

yamādibhir yoga-pathaiḥ, kāma-lobha-hato muhuḥ
mukunda-sevayā yadvat, tathāddhātmā na śāmyati

«The agitated mind, repeatedly taken captive by its enemy in the form of depravity rooted in lust and greed, is directly mastered by serving the Supreme Lord, Mukunda. It can never be likewise checked or pacified by practising the eight-fold yogic discipline, which is generally based on sensual and mental repression (yama, niyama, etc.).»

Here, Śrī Nārada Muni is saying «You yogīs think that by the process of controlling the breath you are getting peace of mind and also control over the senses. But it is only for the time being. Even if it continues for lives together, it is an artificial thing. It cannot have any permanent contribution. You think that control of lust and anger is everything, and that you will find a sort of peace within yourself that you are master of lust, anger, and greed, etc. (kāma, krodha, lobha, etc.). But you cannot retain that position. That is a lower position, a lower peace, and it cannot be maintained permanently. You will have to fall down. It is temporary (hato muhuḥ — controlled repeatedly). But mukunda-sevayā yadvat. . . . śāmyati: the peace you attain from yoga practice cannot reach to the degree of peace you will find in yourself by serving Mukunda. This yoga is the artificial means of checking the kāma, krodha, etc., that disturb the mind and bring quick reactions. By the practice of controlling the breath, the prāṇa-vāyu, one can become a ‘master’ of the senses, but it is temporary.

In the narrative of Ajāmila, we also find mention of the atonement of the ‘elephant’s bath’:

kvachin nivartate ’bhadrāt, kvachich charati tat punaḥ
prāyaśchittam atho ’pārthaṁ, manye kuñjara-śauchavat

«Sometimes a person refrains from sin, but in time he again commits the same kind of sin.

Therefore, I consider atonement (in the line of karma-kāṇḍa, or in river.)»

I have done something sinful, and if I follow that by an opposite practice as atonement (karma-prāyaśchitta), the sin is absolved. But the next moment I will compulsively commit that sin again. By jñāna-prāyaśchitta we may gain a somewhat more permanent abstention from the sinful activity.

tapasā brahmacharyeṇa, śamena cha damena cha
tyāgena satya-śaucābhyāṁ, yamena niyamena vā
deha-vāg-buddhijaṁ dhīrā, dharmajñāḥ śraddhayānvitāḥ
kṣipanty aghaṁ mahad api, veṇu-gulmam ivānalaḥ

«Austerity or one-pointed attention, exclusive celibacy, subjugation of the internal and external senses, charity, truthful speech, cleanliness, sensual discipline (yama) headed by nonviolence, mental regulation (niyama) headed by regular utterance or concentration on mantras — by the strength of such practices, faithful liberationists (jñānīs) who know the mysteries of religion drive away even the most grievous sins committed in thought, word, or deed, as bamboo clusters are destroyed by fire.»

The landscape may be clear for a whole year, but next year with the coming of the rainy season, many shrubs will inevitably sprout again. But the type of purity we shall attain when coming in connection with the service of Vāsudeva, Śrī Kṛṣṇa, is of eternal factor and peculiarly purest nature. We cannot hope to attain this by any other method than our submission to, and acceptance of, the service of Lord Śrī Kṛṣṇa, Reality the Beautiful.

kechit kevalayā bhaktyā, vāsudeva-parāyaṇāḥ
aghaṁ dhunvanti kārtsnyena, nīhāram iva bhāskaraḥ

«But most rarely, the devotee who is cent-per-cent absorbed in the service of Lord Vāsudeva annihilates all sins at the root by his practice of exclusive devotion which is indifferent to the abovementioned practices of austerity, etc. As the sun completely destroys a mountain ot snow, the exclusive devotees absorbed in the service of Vāsudeva are also similarly able to totally uproot sin by the strength of their devotion, that is, even without exerting themselves.»

Such peace can never be found anywhere else. Our proper understanding and adjustment with the highest centre will give us such peace and freedom from anxiety of all types that cannot be achieved by any artificial methods which are devoid of understanding of the highest centre.

tapasvino dāna-parā yaśasvino
manasvino mantra-vidaḥ sumaṅgalāḥ
kṣemaṁ na vindanti vinā yad-arpaṇaṁ
tasmai subhadra-śravase namo namaḥ

«I offer my repeated obeisances unto the Supreme Lord, who is all-famous as the Supreme Good. Without offering their actions unto Him, neither the liberationists (jñānīs) who are dedicated to austerities, nor the charitable worldly workers (karmīs), nor the world-famous, nor the performers of Aśvamedha sacrifices, nor the sages or yogīs, nor persons dedicated to chanting mantras, nor persons of virtuous behaviour — none of them can attain any auspiciousness in life.»

Concentration induced by drugs is artificial concentration. All contributions from the mundane cannot but be artificial and of lower nature. In other words, this is ‘fossil-fatherism.’ ‘The fossil has created God.’ From the fossil conception, God consciousness has ‘come.’ The fossil is supposed to evolve to the human species, and the God-conception grows in the human section. So fossil is the ‘cause’ to produce God-conception. Fossil is the ‘father’ of God. So, to think that mundane intoxication can give birth to the happy ecstasy of the conception of the absolute beauty and sweetness — this is atheism.

Although consciousness is subtle, it is more durable than these fossils of the mundane. We must not be afraid of transforming, or ‘dying’; we should welcome the death of our ego. ‘Die to live.’ If our motivation comes from the proper source, we shall also know the troubles we face as not mere renunciation. We must not accept only trouble, but we have to fulfill His purpose. The inner sacrifice is more necessary than the external sacrifice. So yukta-vairāgya (abnegation in the spirit of devotion) has been recommended to be the most useful. Physical affliction is not our aim and object. Our object is to satisfy Him, and thus, whatever policy may be considered best for us will be recommended from there. We have to accept wholesale surrender to the higher agency. That is necessary. If we are allowed to consider our own case, we shall accept yukta-vairāgya, because privation or affliction is not our end. Our end is to satisfy Kṛṣṇa. The fire lit by our Guru Mahārāja must be allowed to burn. We must not keep a feeble fire. The ideal that Gurudeva has given is very rarely found in this world. Out of thousands and millions of chances, we may have such a seed sown in our heart.

manuṣyānāṁ sahasreṣu, kaśchid yatati siddhaye
yatatām api siddhānāṁ, kaśchin māṁ vetti tattvataḥ

«Out of countless souls, some have reached the human form of life, and among many thousands of human beings, some endeavour to attain direct perception of the individual soul and the Supersoul; and among many thousands of such aspirants who have attained to seeing the soul and the Supersoul, only a few receive actual perception of Me, Śyamasundara.»

brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

«According to the thread of their karma, the living beings are wandering thoughout many species of life in the universe. Among all such wandering souls, one for whom the fortune of spiritual merit (sukṛti) has arisen by which devotion is facilitated, gains the seed of the creeper of devotion by the grace of Guru and Kṛṣṇa; that seed is good faith (śraddhā).»

It is not a light thing. We must know that this seed of Kṛṣṇa consciousness is the most valuable thing in the whole of creation. «Everything — good or bad — belongs to Kṛṣṇa, and I am His unconditional senator.» Our general thought must be like this, and the details will develop gradually. We need not apprehend any injustice. He is Absolute Good, so His mercy is absolute, His love is absolute; He is the loving centre. We must make our heart broad, wide, to accept such a seed. Love is the widest thing. Love can accommodate even the enemy. Love is not afraid of any sacrifice, so it can accommodate even the enemy, and he is thereby conquered. Such conquering is complete and perfect. Our conquest is not perfect, but love’s conquest is perfect. So we must be prepared to pay the value of this greatest achievement. ‘Die to live.’ What can I give? Everything belongs to Him, and I also belong to Him. I must admit that I am His. This much is necessary. This is the central knowledge, and it is not unreasonable. I am not out of central control, and His all-controlling potency is not power, but love. This is the most liberal proposal, good news, and fortune.

Suspicion and hesitation are the worst enemies. We may be near to the truth, but because of our previous karma, Our suspecting nature deceives us. In Śrī Gītā it is mentioned, sam-śayātmā-vināśyati — the suspicious are doomed. Time is valuable, but it is passing in mere hesitation. If a general is sent to the battlefield and he harbours a suspicious mentality, what can he attain? Nothing. He will put all his soldiers into the jaw of the enemy general. But he should have a definite plan, and engage with proper intensity; to fight with māyā — and māyā is willing. The enemy is willing. One should feel his personal deficiency, and fight for the centre. And supplies and fortifications must be had from the highest and most special department — sādhu-saṅga. Sādhu and śāstra. With the help of the saints and the scriptures we must subdue the enemy within us and within our house. The worst part of the problem is that the enemy is not without, but within. And we must get help from without — the most intimate friends of the Kṛṣṇa world. They are our real friends. We are troubled by our enemies lust, anger, greed, etc., (kāma, krodha, lobha, etc.), and doubt or suspicion is also our enemy. There is also insanity, illusion, and hatred (mada, moha, māt-sarya). Hesitation comes out of ignorance, or moha.

parinisthito ’pi nairgunye, uttamah-śloka-lilayā
gṛhīta-chetā rājarse, ākhyānam yad adhitavān

Śrī Śukadeva Goswāmī explained to Mahāraja Parīkṣit and all the topmost assembled sages, «This illusory world is full of variety and movement, and above it is the Brahman, the non-differentiated plane of the Absolute. But on the other side, there is again a differentiated and specified world, the adhokṣaja world (beyond sensual perception). This Brahman is not the ultimate existence, but crossing Brahman, on the other side, there is an adhokṣaja world. There, we find Kṛṣṇa-lilā, which is not a thing of this mundane world. You all know I have no charm for this world whatsoever. And my mind was attracted by the charm of that higher līlā. Today I shall speak to you all about that līla (divine pastimes).»

The king and the sages had to give their undivided attention. «What does he say? This young boy, over sixteen years of age, does not even care to use any clothing. He goes naked. He feels no excitement, and he is constantly engaged in Brahman conception. And he says that there is another world on the other side of this Brahman! And Kṛṣṇa-lilā is the wealth of that side.» They could not but give audience attentively. «And what does he say? How does he know? And what is the nature of that līlā he speaks about?» They became more and more attentive to hear.

Sometimes musicians think that music will create disturbance in the stage of Brahman, but in the highest stage we are told there are musical instruments such as the flute, vīṇā, and many others. There are expert musicians there, but they are already fully established in satisfying Kṛṣṇa’s senses, doing nothing for their own. Otherwise, music captures and attracts our minds towards this material plane. The element must be spiritual — all service. Kṛṣṇa-līlā springs up from the land of dedication, and the imitation is in the land of exploitation. And midway is Brahman, the land of cessation — sever everything. Sevonmukhe hi jihvādau, svayam eva sphuraty adaḥ: when the Lord’s transcendental name, form, qualities, and pastimes are spiritually served with all our faculties, He personally makes His gracious appearance within our spiritual senses. We must be very attentive to the tests that face us in service. No deception can stand there.

ataeva kāma-preme bahuta antara
kāma — andhatamah, prema — nirmala bhāskara

«There is a gulf of difference between lust and love; lust is dense darkness, love is the brightest sun.» Śrīla Bhaktivinoda Thākura says,

kāma-preme dekho bhāi, lakṣanete bheda nāi,
tabhu kāma. ‘prema’ nāhi haya

«My brother, lust and love appear as one and the same; yet, lust is never love.»

Karma-māṁsamaya kāma — lust is only concerned with flesh and blood, but prema is the chid-ānanda-dhāma — the abode of consciousness and blissfulness. There is no question of perceiving it through these mundane senses. Our ideal must be pure, and we must strive for it. We may be in a lower position, but if the ideal is clearly before us, that will help us in our real improvement of life. A man who possesses the true ideal is a real ‘capitalist’ in gaining a better position.

jāto-śraddho mat-kathāsu, niruiṇṇaḥ sarva-karmasu
veda-duḥkhātmakān kāmān, parityāge ’py anīśvaraḥ

«A person who has developed faith in narrations of My divine nature and pastimes may still for some time suffer the reactions to his worldly deeds (karma); although he perceives his addictions to worldly pleasures to be the essence of his misery, he is unable to abandon them.»

He knows what is good, what is bad, but he can’t help himself from falling into the clutches of the mundane senses. Still, he will repent.

bhūmau-skhalita-pādānāṁ, bhūmir evāvalambanam
tvayi jātāparādhānāṁ, tvam eva śaraṇaṁ prabho

«For those who have stumbled and fallen upon the ground, that very ground is the only support by which they can arise once again. Likewise, for those who have offended You, O Lord, You alone are their only refuge.»

In the beginning, when a child tries to walk, he falls down. But he gets up and tries again. In this way, we must proceed, but we must not stoop to deceive ourselves. That is māyā, deception. To deceive our own self and others is only to live in the world of deception. Such persons are deceiving themselves, and the environment also.

Those who can conquer their partiality and prejudices can stand amongst the most qualified. The eye to detect our disqualification is our real wealth. And we are given the eye to see by the grace of our Gurudeva. Oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā, chakṣur unmilitaṁ yena, tasmai śrī-gurave namaḥ: «I worship my Guru who has opened my eyes that were blinded with the darkness of ignorance, by adorning them with the collyrium of knowledge.» Most important is the eye to see what is good, what is bad, and then to accept and reject. First the eye is necessary. Then there is justice, and above that there is mercy. Justice is the standard, but above that we can conceive that there is also a land of mercy, compassion, grace.

With our faith and earnestness we can aspire after that mercy. If we increase the quality of our negativity, or the feeling that we are so mean, the positive will be automatically attracted. Try to increase the power of your position as a negative unit. Tṛnād api sunīchena (by feeling oneself lower than the grass), dainyam (humility), ātmanivedana (surrender).

Hankering in surrender is our wealth. We are the śakti, the potency, and potency refers to the negative unit of the positive, the Potent. Increase your negative side, your hankering. The positive will be automatically attracted to you.

In the impartial judgement, taṭastha-vichāra, we must find that the more humility, dainyam, we possess, the more devotion and intimacy we possess. Health depends on hunger. The more one feels hunger, the better his health may be; that is, real, natural hunger. It is something like this. And humility is to feel, ‘I am the lowest.’ So in this comparison, the more one has realised the Infinite, the more he thinks, ‘I am the lowest.’

yadi gaura na ha’ta, tabe ki haita
kemane dharitām de

In the pastimes of Srī Gaurāṅga Mahāprabhu, one of the principal Gopīs of Śrīmatī Rādhārāṇī, one of the aṣṭa-sakhīs of Vṛndāvana, came here as Vāsudeva Ghosh. In appreciation of Mahāprabhu’s descent here, he says, «How could I keep up my life if Gaurāṅga Mahāprabhu did not come down? If I did not come in touch with Gaurāṅga Mahāprabhu, how could I live at all? That is so near to life, so near to vitality. It is the vitality of the vitality. If I had not come in touch with such a potent vitality, I should have been finished.» In this way, our intimacy may accomodate Śrīman Mahāprabhu. Vāsudeva Ghosh said, «I could not live at all if such nectar had not been extended into me. It would have been completely impossible to go on with my life.»