Chapter Nine

Faith and Harmony
by
Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj

Here in the mundane plane, eliminating God, everyone is self-centred. Therefore, there is clash and reaction. But in the higher realm, with harmony, there is no clash. In that plane any apparent clash exists to promote inner wealth.

In this mundane plane there is apparent friendship but inner animosity, but in the God-centred plane there is apparent competition but inner friendship because the flow of God-service is common to everyone.

Kṛṣṇa consciousness is the most accommodating. We are to consider that it is beyond justice. It is the land of mercy consideration. Our highest goal is from the consideration of mercy, not justice. It is inconceivable, but above justice is the plane of mercy and affection, and that is Kṛṣṇa consciousness. It even goes over what is our due. Therefore, it is high. The consideration there is crossing our capacity, so there is no room for any complaint. Everything is coming through affection, and it is not based upon any justice according to our capacity, so we have no right to make any judgement. If any position will be given to us there, it will be by extended affection. On the whole, to enter into the plane of divinity means grace. We have no rights, and He may not even allow us to enter there. Only we must have as our visa the goodwill to serve that land and not to engage in treachery. Otherwise, we will not be allowed entrance. Faithful contribution to that land is śraddhā; with that we may be taken in — not only taken in — but we shall find all home-comfort there and full freedom. The fullest freedom is in Kṛṣṇa consciousness, and that is above justice. The law of the country is ignored, and more benefit is allowed. We will get more freedom, comfort, and everything there in Vṛndāvan. Why? Because it is a transaction of natural faith and love, affection, etc. It is inconceivable:

achintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet

The Upaniṣads say, “Don’t venture to test that plane with your reason. It is beyond the capacity of your thinking, it has different laws, so don’t try to approach there with your calculations.”

So, when we apparently see a clash between persons who are trying for realisation, we must understand it properly. We may feel discouraged: “They are approaching towards harmony, so why should they come in clash?” But we find it happens, and it may be of different types according to the plane in which the clash takes place. In Vaikuṇṭha we find that the four kumāras were going to visit Nārāyaṇ, but Jaya and Vijaya appealed to them not to go at that time. The four kumāras were infuriated and threw a curse upon Jaya and Vijaya. We sometimes find this apparently undesirable clash between the devotees, though ultimately it is all for some higher purpose for the Lord’s satisfaction.

Clashes can even be seen in Kṛṣṇa-līlā. Of course, in Vṛndāvan competition is of the highest type, and we are to understand that it is necessary. It is planned by Yogamāyā to enhance the satisfaction of Kṛṣṇa. Different plans are designed by Yogamāyā, and the apparent clash is designed purposely in order to produce a peculiar satisfaction in Kṛṣṇa. Such things are found even within the various groups including that of Śrīmatī Rādhārāṇī. In Kṛṣṇa’s Vṛndāvan Pastimes we even find so many asuras set against His līlā, but those demons have a contribution — in a negative way — in that a hero must have some incidents to show his heroism. To kill asuras is a part of heroism.

We even find clashes within the same group — groups within a group — but what is found we shall try to take as part of līlā. The criterion of līlā is that it happens for the satisfaction of the Centre.

We also find clashes, even severely, within the līlā of the most magnanimous incarnation of the Lord, Śrīman Mahāprabhu. Advaita Prabhu and Śrīvās Paṇḍit presented themselves as members of the aristocratic class, but Nityānanda Prabhu and Haridās Ṭhākur represented just the opposite: the common mass. It is recorded in Śrī Chaitanya-bhāgavat that one day soon after the miscreants Jagāi and Mādhāi had been converted and included in the saṅkīrtan, Advaita Āchārya revolted: “You are taking in the ordinary people of the lower section. This makes it difficult for persons of dignified position like myself and Śrīvās Paṇḍit to remain here in this clan of saṅkīrtan.” When Mahāprabhu heard this, it pierced Him in the core of His heart. He could not tolerate such a statement. He immediately left the party, ran straight to the Ganges, and hurled Himself in the waters. Nityānanda Prabhu and Haridās Ṭhākur quickly followed the Lord, and they also jumped in. Nityānanda took the Lord by His shoulders and Haridās by His feet, and they pulled Him out from the waters of the Ganges.

Mahāprabhu said, “All right, but I shall go and stay with Nandan Āchārya.” Nandan Āchārya was a devotee whose home was on the banks of the Ganges a short way from the town of Nabadwīp. Mahāprabhu hid Himself there and instructed, “Don’t disclose to Advaita Āchārya that I am here.”

Then Advaita Āchārya Prabhu thought to himself, “What have I done? I could not control Myself. My aristocratic sentiment came out so suddenly, and it hurt and struck the sentiment of Mahāprabhu so much so that He fled and jumped into the Ganges.” Advaita Āchārya then fasted. He mourned, “What have I done?”

After two days, news of Advaita Āchārya’s resolve to fast till death reached Mahāprabhu. Then Mahāprabhu’s heart melted again, and He approached Advaita Āchārya. “Āchārya, get up, I am leaving My hide-out and I am coming to You.” Quoting a verse, He explained that by the order of a minister representing the King so many persons are hanged, but that same representative of the King who has hanged so many by the King’s order, he also may be hanged by the order of the King. “The Absolute is such, please don’t mind. Now get up and take prasādam.”

In this way Advaita Āchārya was pacified. Furthermore, we hear that sometimes Mahāprabhu showed Him honour due to His age. Advaita Āchārya was very senior in age. He may even have been more senior than Mahāprabhu’s father. However, He always considered that Mahāprabhu was not a man. Therefore, He constantly tried to show respect to Him. But Mahāprabhu did not allow, “What! You are senior. You are in the rank of My guardians, the rank of My parents. You should not show honour to Me. Rather, I am to show You honour.” He began forcibly taking the feet-dust of Advaita Āchārya who became distressed.

Then Advaita Prabhu thought, “I have to make a plan so I can receive His punishment.” So, He went to His Shantipur house and began to preach jñāna-mārg showing that mukti is the highest end and bhakti is lower. “The principle of bhakti admits that God is fully independent. ‘We may try to please Him, but He may or may not be pleased; it is His will.’ So what is the necessity of wild-goose-chasing? God may or may not be propitiated and we may or may not get His grace; it is all uncertain. But mukti is in our hand. By certain practices we can enter into samādhi. Therefore, mukti is our real end and friend. We should take to that.” In this way Advaita Āchārya began to preach in the Shantipur camp.

The news reached Mahāprabhu: “Advaita Āchārya used to preach for Your camp but now He preaches against Your principle.” Then one day Nityānanda Prabhu and Mahāprabhu went to Shantipur, and what a scene! Mahāprabhu began to give a good beating to the old Āchārya, “Why have You invited Me and brought Me down here? By Your invitation and attraction I have come down, but now You are going against Me. What is Your reason?” Mahāprabhu began to slap Him.

Haridās Ṭhākur shuddered, “What is this? I am seeing inconceivable things.” Nityānanda Prabhu stood there and found Himself to be relishing something and wondering what more things would come out. Sītā Ṭhākurāṇī, Advaita’s wife, protested, “No, no. Don’t beat that old man so hard. He will be finished! Stop Your beating.”

But Advaita Āchārya came through smiling: “Now I have taken revenge on You. You always come to take My feet-dust. But now see! You have come to punish Ne, so who is superior, Myself or You?” In this way the Āchārya came out smiling and everything was pacified. Rather, Mahāprabhu was a little indisposed. Sometimes we see such things also within the devotee section. Such things are there!

In Dvārakā also we find clashes. We find in Dvārakā that there was much dispute about a gem. The father of Satyabhāmā, Satrājit, gained that gem by worshipping the sun-god. It was known as the Syamantaka jewel, but it was presently taken away by one after another.

Prasena, the younger brother of Satrājit, took that Syamantaka jewel. He wore it around his neck and went into the forest in order to hunt. While in the forest a lion became charmed with the grace of the gem; he killed Prasena and took it. Then the bear Jāmbavān, Rāmachandra’s servant, fought with the lion, killed him, and took away the gem.

Anyhow, a rumour began that Kṛṣṇa had somehow captured the gem, and that it was all His diplomacy. Because of this, Kṛṣṇa thought, “The burden is now on Me, so I shall have to search for that gem, take it, and give it to its proper place. A bad name has come upon Me, so to clear My name I am to search for the gem.” He therefore searched along the way that Prasena went. He then followed the footprints of the lion and found a place where a bear and the lion had been fighting. The lion lay dead.

Following the footprints of the bear Kṛṣṇa reached a hole in the earth. He entered there, and that is a story in itself. Anyhow, when Rāmachandra’s servant, Jāmbavān, finally understood the situation after fighting for 15 days or so; he came out and offered the gem — and his daughter, Jāmbavatī — to Kṛṣṇa.

Then again the gem was lost. The suspect was Śatadhanvā. It was suspected that by some means Śatadhanvā had captured it, although it was not the case. On hearing the rumour, Śatadhanvā became afraid, “They think I have the gem, so I will be killed.”

Though he had not taken the gem, the rumour was so much against him that he became frightened and ran away from that place. Because he was running away, Kṛṣṇa and Balarām followed him. Kṛṣṇa ran fastest, captured Śatadhanvā and killed him. Searching him He found no gem and so became puzzled. By this time Balarām had caught up with Him and Kṛṣṇa told him, “I have killed Śatadhanvā in vain. No gem is found here.”

Balarām then exclaimed, “Oh, You are deceiving Me. You have become so unfaithful. All right, You go back; I am going to Jarāsandha, the enemy camp.” There He began to train Duryodhan. Such līlās do take place and are to be traced in Śrīmad Bhāgavatam.

When explaining all these things, our Śrīla Guru Mahārāj used to say, “These hindrances come on the path in order to make it more valuable and in order to deceive those of less faith and the unfaithful. Those who are fortunate souls will be able to cross over all these incidents and will be hopelessly attracted by the sweetness of the līlā of Kṛṣṇa. They will be given entrance there.”

Purposely, these hindrances are posted along the way so that ordinary people may not enter. Kṛṣṇa-līlā will come to those who have deep faith and who have some real taste for the thing. In spite of all these hindrances, it will come to those for whom this is unavoidably charming, and who, by descending grace, are helplessly drawn beyond such apparent hindrances. The technical name for this līlā is asura-mohana. This has been planned in order to deceive the asura types: those of undivine character.

So, we are to be careful about all these things. There can be quarrels amongst the parties up to the very highest. With such a beautiful flower, so soft and good-looking as a rose, why should there be any thorns? Its roots draw nourishment from the earth, and that sap produces such a soft flower, such a beautiful thing. Why should that sap also produce so many thorns on the stem? So, there is thesis, antithesis, and synthesis. There is assertion of a subject, then comes opposition, then higher harmony comes in synthesis where there is found higher grouping, higher unity and harmony. Then again, that becomes the thesis and so antithesis comes and again both become harmonised. This is the nature of līlā, and such nature is there to help.

Sometimes we may find that in order for a drama not to become monotonous some light-heartedness may be introduced to make the audience laugh. Just as a clown may be introduced in the midst of a drama to prevent any monotony, the asura-mohana-līlā may be necessary to give variety to Kṛṣṇa’s Pastimes. We have to properly adjust many things when considering Kṛṣṇa’s līlā.

I was astonished to find in Śrīmad Bhāgavatam that when Kṛṣṇa was about to enter Dvārakā after a long absence, a procession party from the town came to receive Him. It is described in Śrīmad Bhāgavatam that included in the procession were prostitutes dancing. I thought, “What is this? In Dvārakā there are prostitutes?” I was shocked, rather, to find this. “How can Dvārakā accommodate prostitutes?”

In heaven there are also prostitutes, but we are to analyse what is at the basis of all this. Both good and bad exist, but badness is only found in the mundane realm. What is here must have its origin in the higher realm — and this is only a perverted reflection of that. Everything that is found here is also there first. From there its reflection has come here as the perverted manifestation. The main difference is that everything in that spiritual realm is full of serving attitude, but here it is all with enjoying attitude.

We cannot drag everything within our reason and arguments, but still we are to try to understand things according to our capacity, faith, and realisation. Despite all this, sweetness is sweet and truth is truth. Truth, however strong it is, is truth. We are to accommodate this in our mind. We should not think that only this mundane purity is the basis to prove transcendental divinity; we are not to take the standard from here and apply it there. We are to understand service to be so pure.

Draupadī had five husbands, but if we take her name, then we will be purified:

ahalyā draupadī kuntī tārā mandodarī tathā
pañchakanyāḥ smaren nityaṁ mahāpātaka-nāśinīm

All these five ladies had more than one husband, but they were gained by circumstance. The scholars may make you feel cautious, but don’t think in that way. If you take their name, you will be purified — such is their position. It is not for lust. It is not for mean lust that they gained so many husbands, but at the bottom of it all is sacrifice. You are to remember that. You are to study the depth before giving evaluation. You are to understand and follow the basis, the very foundation. Sacrifice can make anything pure. You are to understand the very fundamental things of existence. The degree of purity or impurity does not depend on form, but substance. We are to draw our attention towards that. We are to try to understand the substance, and not so much the form.