Chapter 6: Perspectives on the Absolute

Devotee: The conditioned soul has some attraction to Lord Śiva in Maheś Dhām. What is Lord Śiva’s position?

Śrīla Guru Mahārāj: His position is as a master of this māyā, illusory potency. He is not a slave of misunderstanding, although he remains in the relativity of misunderstanding. He remains in a masterly position. In his Bṛhad-bhāgavatāmṛtam, Śrīla Sanātan Goswāmī has explained that when one becomes liberated, Māyā Devī comes to him, saying, “Why do you leave me? I would like to serve you, don’t forsake me!” In this way, she again comes to offer her service to Śiva, that is, the liberated soul. If he is enticed by that charm, he may again enter the mundane world, but if he has the attitude and śraddhā within himself to deal indifferently, he neglects it and goes upwards: “No, I have my engagement, my duty. I have no time to satisfy anyone by accepting their service. I have my Lord; I must serve Him.”

svadharma-niṣṭhaḥ śata-janmabhiḥ pumān
viriñchatām eti tataḥ paraṁ hi mām
avyākṛtaṁ bhāgavato ’tha vaiṣṇavaṁ
padaṁ yathāhaṁ vibudhāḥ kalātyaye

Here, Mahādev (Lord Śiva) says that if one can perform his duty in varṇāśram-dharma (Godly socio-religious function) for one hundred consecutive births, he attains to the position of Lord Brahmā. Svadharma means prescribed duties according to the varṇāśram-dharma as sanctioned in the Vedas.

yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam
svakarmaṇā tam abhyarchya siddhiṁ vindati mānavaḥ

Also, in Śrīmad Bhāgavatam:

etāvān sāṅkhya-yogābhyāṁ svadharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa-smṛtiḥ

Sāṅkhya means jñān (enlightenment by knowledge and renunciation, up to Brahma); yoga means aṣṭāṅgādi-yoga (yoga meditation on Paramātmā, headed by the eightfold system); and svadharma-niṣṭhā means niṣkām karma-yoga (unselfish duty) in varṇāśram. Etāvān means, ‘they can lead us so far’, that is, up to liberation. Then, janma-lābhaḥ paraḥ puṁsām ante Nārāyaṇa-smṛtiḥ: we must attain the fulfilment of our life in the service of Nārāyaṇ, through śraddhā, from a Guru. This is the positive attainment, like a visa, and the first three classes are comparable to a passport: the yoga system, progressing towards the conception of Paramātmā; varṇāśram-dharma, or executing our duties in this world because the Vedas have recommended this for our good, but at the same time we must not want anything in return (niṣkām); and also, sāṅkhya-jñān, the process of neti, neti, neti, or ‘this is not, this is not, this is not’, (na iti) — this is all gross, this is all gross, this is all gross. I am soul, I am consciousness, I am spirit — the process of elimination. Perfection in one of these three methods may be compared to gaining a passport. But janma-lābhaḥ, the real fulfilment of life, is ante Nārāyaṇa-smṛtiḥ, the memory or consciousness of Nārāyaṇ, after death. Nārāyaṇ consciousness, Kṛṣṇa consciousness, can give us proper fulfilment, and that is the visa to the svarūp-śakti realm (the plane of Kṛṣṇa’s divine potency). Is this clear?

Devotee: Yes. But sometimes it is said that Maheś Dhām is spiritual; it seems to be more like a marginal plane.

Śrīla Guru Mahārāj: It is spiritual. Maheś Dhām is of two kinds: first in the relativity of Māyā, and secondly, Śiva exists as Sadāśiva, the devotee Śiva. He may be entangled as a gṛhastha, but he can conceive that he has his superior position in a superior realm and he holds the lowest position in that sphere. So, as I quoted, one who can successfully discharge his duty in the varṇāśram system for a hundred lifetimes attains to the position of Lord Brahmā, who is the leader of the whole varṇāśram system in this world. Then, Mahādev says tataḥ paraṁ hi mām: “After this, if he can continue in this way, he progresses even further; he comes to my position.”

In the relativity of this universe, Lord Brahmā is the creator and manager. His position is somewhat like a prime minister, but Lord Śiva’s position is like that of a king. He can even dismiss the prime minister and dissolve the parliament. His position is higher, but he describes himself as avyākṛtam: “I have some limitation; I am a little indifferent.” Avyākṛtam means ‘not well-specified’, or ‘sometimes non-differentiated, with tyāga or vairāgya’. Thus, he says, “Renunciation and abnegation are found to be predominant in me.

“Then, above me there is another realm which is inhabited by the Bhāgavat, the followers of Bhagavān: it is they who attain to Vaiṣṇava-pada or the plane of Vaikuṇṭha.” Yathāhaṁ vibudhāḥ kalātyaye: “And when the universal dissolution is ordered, at that time I and other ruling demigods can also get release and join them. Everyone may have that chance if they move properly. O gods, this is the situation.” Mahādev said this, as mentioned in the Bhāgavatam.

A Clear Perspective of Reality

We must reach an ontological conception of what is what. The measure of exploitation, renunciation, and devotion. Devotion is divided into scriptural devotion and loving devotion. In this world, exploitation may be regulated work, karma, and uncivilised or non-regulated work, vikarma. Then there is jñān, yoga, sāṅkhya, vedānta, and so on. Brahmā has his peculiar position. Then there is Śiva as the master of māyā, and Śiva as the servant of Viṣṇu, Nārāyaṇ. Above that is Vaikuṇṭha, and then Goloka.

One should have some conception, as with consulting a map. Here is America, here is Australia, here is Japan, east, west, etc. If travelling by ship, a map and so many references show the path. Also, practical knowledge is more reliable than theoretical emblems: “Yes, this beacon and landmark verify that we have reached the Indian Ocean.” Practical application is superior to mere theory. Śābde pare cha niṣṇātaṁ: a Guru of theoretical knowledge cannot help us. One who has practical experience of the way is reliable and able to save us and give us the real position.

Devotee: Does a jīva attain the position of Śiva?

Śrīla Guru Mahārāj: Yes, he can be ‘Śiva’, when he is out of the clutches of māyā; and the Vaikuṇṭha devotee is more than Śiva. When a spiritual molecule is free from the clutches of the exploitation tendency, he is known as ‘Śiva’. Pāśa-baddho bhavet jīvaḥ pāśa-muktaḥ sadāśivaḥ: When he is entangled, he is ‘jīva’, and when he is free, he is ‘Śiva’ (Śivo ’ham). But Kṛṣṇa said, when giving His blessings to Uddhava:

na tathā me priyatama ātma-yonir na śaṅkaraḥ
na cha saṅkarṣaṇo na śrīr naivātmā cha yathā bhavān

“Neither Brahmā nor Śiva are as dear to Me as you; My elder brother Saṅkarṣaṇ is not as dear to Me as you, nor even Lakṣmī Devī. Even My own Self is not as dear to Me as you.”

Such is the position of a devotee, a bhakta. He’s above Brahmā, he’s above Śiva, he’s above Saṅkarṣaṇ, he’s above Lakṣmī — he’s above Kṛṣṇa Himself, by the free, sweet will of Kṛṣṇa. Ahaṁ bhakta-parādhīno. This is running in the current of love, not of justice — through affection.

As in India, in the physical sense or in the sense of law, we find that the husband is master of the wife. But it may be that through affection the wife is the guide of the husband. Through affection, it is possible. This is another line of love, and no matter of right. So when the Lord says, “You are more than My own life”, it is not a false statement. “My devotee is dearer to Me than Myself. If any danger comes to him, I must stand in front. First finish Me, and then try to touch My son, My devotee!” This is the attitude of the Lord. If any danger comes to the son, the father will come forth. “Oh no, first finish me, then try to harm my son!” It is the way of affection, and that is our solace.

Take the Road of Divine Aspiration

So Mahāprabhu says, “O jīva, take that direction. Try to purchase a ticket to that department. Go through śraddhā, faith, and devotion, and you will be a real gainer.

Further, Uddhava says about the gopīs, “I aspire to be a creeper or a shrub in Vṛndāvan, so that I can have the feet-dust of these divine damsels on my head.” In His magnanimity, Mahāprabhu offered such great things to us. He is none other than Kṛṣṇa, because no one can give such a right to anyone and everyone without being Kṛṣṇa Himself. Therefore, the devotees say that He is none other than Kṛṣṇa Himself, and more, Rādhā and Kṛṣṇa combined, because He gives the highest wealth of both. Only both combined as Dayāl Gaurāṅga are entitled to give this chance to the ordinary soul.

This is inconceivable. Anarpita-charīṁ chirāt karuṇayāvatīrṇaḥ kalau: Śrī Gaurāṅgadev descended in this Kali-yuga to give what had never been given before. Śrīla Bhakti Vinod Ṭhākur says, “What a great loss I am incurring, neglecting this chance! To whom should I tell it, and who will believe that I am consciously missing such a great chance? Who should I tell about my disastrous misfortune?

durlabha mānava-janma labhiyā saṁsāre
kṛṣṇa nā bhajinu duḥkha kahiba kāhāre?

“To whom should I divulge my heart? Who will care to give me audience? Such a great chance I am trampling under my feet. I have attained this human birth, and I have just come into the vicinity of the greatest fortune, and I neglect it?”

Nine Petals of the Lotus

Devotee: We have heard that the nine islands of Nabadwīp represent the nine fundamental processes of devotional service.

Śrīla Guru Mahārāj: The Holy Nabadwīp Dhām (lit. Navadvīpa) is envisaged as a lotus flower. The center of the lotus is the birthplace of Mahāprabhu, and it represents ātma-nivedanam or self-surrender. One has to first surrender, and then all the practices of devotion follow. The petals of the lotus represent śravaṇam, kīrtanam, smaraṇam, pāda-sevanam, archanam, vandanam, and dāsyam (hearing, chanting, remembering, serving the Lord’s feet, worship, prayer, and servitorship). Sakhyam (friendship) is situated half on one side of the Ganges and half on the other. In this way, the nine islands of Nabadwīp are represented as a lotus flower embodying the nine standard practices of devotion.

Devotee: It is said that Kṛṣṇa appears once in a day of Brahmā. How often does Mahāprabhu appear?

Śrīla Guru Mahārāj: Although every Kali-yuga He appears to spread Nām-saṅkīrtan and every Dvāpar-yuga Kṛṣṇa also comes, those are partial representations and not Svayam Bhagavān (the Supreme Lord in Person). The Yuga-avatārs or Descents for certain ages are not Svayam Bhagavān. Svayam Bhagavān comes only once in the day of Brahmā, and so Mahāprabhu as Rādhā and Govinda combined (Rādhā-Govinda-milita-tanu) also appears only once in a day of Brahmā, in Nabadwīp. In all other Dvāpar and Kali-yugas ordinary Kṛṣṇa-avatārs and Gaura-avatārs appear, only to preach general worship (paricharya) and general Nām-saṅkīrtan, as mentioned in the Bhāgavatam (Dvāpare paricharyāyāṁ Kalau tad dhari-kīrtanāt).

Devotee: Mahārāj, I have a question. In the Navadvīpa-bhāva-taraṅga by Śrīla Bhakti Vinod Ṭhākur, he seems to be having actual visions of Pastimes of the Lord on the various islands of Nabadwīp, yet he writes in such a way that he also seems to be aspiring for those visions. Is he actually having those visions?

Śrīla Guru Mahārāj: Yes, of course. His vision is inspired. The Dhām has inspired these two perspectives in him. The Dhām allows us to see it, according to the degree of our devotion. A doctor sees a patient according to his capacity. Higher intelligence can see deeper. Such is the case always. A higher politician can see a higher strategy, and so on.

yā niśā sarva-bhūtānāṁ tasyāṁ jāgartti saṁyamī
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ

“The detached, self-realised soul remains awake in the night of all beings, and the world of exploitation that all beings awaken in is similarly his night.”

A detector can see the depth afforded by its capacity. The X-ray can detect to a certain depth; the microscope has another dimension of utility. There is revelation according to one’s capacity. Deserve — and have.

mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
gopānāṁ svajano ’satāṁ kṣiti-bhujāṁ śāstā svapitroḥ śiśuḥ
mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ
vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ

“O King, Śrī Kṛṣṇa then appeared as a thunderbolt to the wrestlers, as the supreme male to the men, as Cupid incarnate to the ladies, as a friend to the cowherdsmen, as an emperor to the wicked kings, as a child to His father and mother, as death to Kaṁsa, as the universal form of the world to the ignorant, as the Supreme Truth to the yogīs, as the Supreme Worshipful Lord to the Vṛṣṇis, and along with Baladev He entered the arena.”

When Kṛṣṇa entered the arena, all the different categories of persons had different perspectives of Him, according to their inner eye. Experience of the truth must vary according to different attitudes or degrees of consciousness, and this is applicable everywhere.

Divine Sound

Devotee: Sometimes when travelling, we keep japa-mālā beads with us and chant quietly. Is this proper?

Śrīla Guru Mahārāj: You may do so; there’s no fault. Others may inquire, “Why are you doing this? What makes you chant this Name?” But if you are afraid that you won’t be able to give them a proper explanation [laughter], you may chant within.

Still, of course, you may say, “I have such faith, and so I am doing this. Through the medium of sound, I can go to the truth. Sound is the medium utilised everywhere for every case, and here also, why shouldn’t sound be the medium? Through the medium of sound, my mind wants to reach the place of origin of the sound vibration.

“The one who must reach the origin is more subtle than sound. Sound in the ordinary sense is a very gross thing compared to the ātmā, the soul. But this sound is Vaikuṇṭha-śabda, which is far more subtle than ordinary sound. It possesses more efficacy, and my sound is a gross thing in comparison to it. When it touches my ear, I can find that it is very subtle, and I am gross, considering myself a bundle of material things around the spiritual existence.

“When this body will no longer exist, that sound will continue. It is undying. Its origin is Goloka, Vṛndāvan, the finest plane ever known to the world. The finest of the finest planes ever known.

“We know of an electrical plane, an ethereal plane, but there is finer and finer. So the finest element ever known to the world is the layer of beauty and sweetness and love. That is the most original conception of existence ever known to any consciousness. That is universal.”

The Perspective of Love

Love means sacrifice. If they know the real meaning of love, none can say, “I don’t want love.” Anyone may say, “I don’t want power; I may misuse it.” To be in possession of power is a great responsibility. Love is also a responsibility, but it is unavoidable. We want love, from the higher, shelter in the loving lap, in the loving consideration. We want to enter a domain where everyone will love us. A home.

Home is sweet. Why? Because everyone there has some attraction and love, some blessing over us. Home is so sweet. All-favorable, all-loving, all-trustworthy. So we want to go back to home — home, sweet, sweet home.

Svarūpe sabāra haya Golokete sthiti. Muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Mukti is self-determination; the stage of self-determination, as much as our self can determine, our utmost interest. That is home, that is Goloka, that is the plane of Kṛṣṇa.

The most attractive sound is the sound of His flute. Śrīla Rūpa Goswāmī has given a description:

rundhann ambu-bhṛtaś chamatkṛti-paraṁ kurvan muhus tumburuṁ
dhyānād antarayan sanandana-mukhān vismāpayan vedhasam
autsukyāvalibhir baliṁ chaṭulayan bhogīndram āghūrṇayan
bhindann aṇḍa-kaṭāha-bhittim abhito babhrāma vaṁśī-dhvaniḥ

“Arresting the movement of the clouds, astonishing the Gandharvas headed by Tumburu and breaking the meditation of the sages headed by Sanandan, astonishing the heart of Lord Brahmā, distracting the mind of the indomitable Balirāj with intense ecstasies, reeling the head of Ananta, the Serpent King who supports the earth planet, and piercing the covering of the universe, the vibration of Kṛṣṇa’s flute wandered all around.”

The sound of Kṛṣṇa’s flute began to reverberate. When that sound entered the ear of Brahmā, he became bewildered: “Oh, what can this mean, and from where is it coming? What is this? It’s puzzling me!” Then the infinite Anantadev, who keeps unlimited universes on His lap, His head began to reel. The total force who supports all these brahmāṇḍas, so many lustrous masses — the intense vibration causes even His head to reel. It attacks the heart of Rādhārāṇī and the sakhās (friends), and the cows are also with their ears perked up, inquiring, “In which direction are we wanted to go?”