— { SERMONS OF THE GUARDIAN OF DEVOTION, II } —

CHAPTER FIVE
THE KRISHNA SUN

If we want our shelter, it must come from overhead. Asraya or shelter is not under our feet—shelter should be over the head. The principal Vedic mantra says,

tad visnoh paramah padam
sada pasyanti surayah
diviva chaksur atatam

The Holy Feet of Vishnu who is pervading everywhere (yah idam vyapnotiti visnuh)—His feet, His lowest portion, is towards us. Paramam means ‘very highly qualified, from all standpoints’. That is not to be neglected. From the standpoint of fine existence—knowledge as well as sweetness, the Absolute is paramam padam. Sada pasyanti surayah—the scholars are always conscious of the fact; this is the real basis of their life.

Man is not an animal, wandering over the earth, mountain or jungle, but the real man is in his consciousness, and he is always conscious of a higher entity. He is always seeing or conscious of that ideal. Diviva chaksur atatam—vaguely or in a mystic way? No. As conspicuous, as clear and as real as the sun we see in the sky. Tad visnoh paramam padam. So we should really live and move in that consciousness. We are children of that conscious world.

ANIMAL CONSCIOUSNESS—THE WORLD OF DEATH

Tvam tu rajan marisyeti, pasu-buddhim imam jahi (Srimad Bhagavatam, 12.5.2). At the conclusion of Srimad Bhagavatam, Sri Sukadev Goswami gives a warning to Pariksit Maharaj to be conscious of the firm basis of his teachings. Deception is like a serpent that stealthily comes to bite and kill. Ignorance comes stealthily and takes the soul down to the world of animal consciousness, and we are all moving under the deception of this heavy flesh and blood; therefore heavier ‘earth’ is necessary to lift us above, up onto its lap.

Diviva chaksur atatam … marisyeti, pasu-buddhim imam jahi: “So, do away with your animal consciousness that you are flesh and blood. No! You are not limited to flesh and blood, but you are a conscious unit, and you won’t die. You are not a member of this dying world, where everything is sure to die on account of its malidentification. This is forced upon you—‘you must die, you must become infirm, you must be born, you must suffer disease’—but all these are misindentification of self with your body. This is animal consciousness: consciousness that you are an animal. But you are not so. You are a conscious unit, you are spirit, you are soul.”

Not only is the soul immortal, not only does God exist, not only is He the Absolute Dispenser of good bad—but we, ourselves, are units of the conscious world. So pasu-buddhim imam jahi—separate yourself eternally from that mania, from that misconception and false identification with this material aspect which is the result of your degraded life. Be reinstated in your glorious position as soul. And how is this possible? You are tatastha (marginal) by constitution, so you cannot stand on your own two feet. You must have some shelter either mundane within your mundane identification, or above that, you must have some shelter above your head. O tatastha-jiva, you must have shelter in the Svarupa-sakti land, the final land.

THE LIGHT OF LIGHT

Paramam padam, the Divine Feet of Vishnu, of Narayana, of Krishna are like the sun to you, in the material comparison. That is, chaksuh, or ‘seer,’ or that which makes feeling or seeing possible. If He is withdrawn, everything is dark. If Vishnu’s Supreme Plane is withdrawn, everything will be dark. That is the light of light, and you must be eternally conscious that above you is another soil, and your shelter is there, and you are a soul unit. You must bring about this radical change in you. That plane is your shelter. This world is not your shelter. It is a prison-house to you. This broad and graphic comprehensive consideration must be the basis of spiritual understanding, otherwise there is danger of sahajiyaism, or imitationism. Tad visnoh paramam padam. We have to cross this ‘Hindenburg Line.’ [Paul von Hindenburg, 1847–1934, was a German field marshal during World War I. Noted for its immense strength, the ‘Hindenburg Line,’ also known as ‘Siegfriedstellung,’ was a defensive barrier improvised by the German Army on the Western Front, extending between Soisons and Laon.—Ed.]

THE LAND OF SERVICE

Basically, this is the advice of Rig Veda, the first Veda that descends from the upper world to this world: “The primary requirement for you all is to conceive that there is a world above, and ‘above’ means in the line of consciousness. Your highest identity is that of consciousness, and you must adopt that conscious world above you as your shelter. You will live and move there.” This is the radical change. Here, you are in the atmosphere of exploitation, but that is the land of service. There, you have to think in terms of service. That is on your head. That region is superior to the stuff you are made of. So do you want that connection? Or do you prefer to reign in hell than to serve in heaven? What do you like? Consider, and then come forward. You can have a prospect of attaining everything up to Krishna, the Absolute. Otherwise you will have to revolve here in this world of

jalaja navalaksani sthavara laksa-vimsatih
krmayo rudra-sankhyakah paksinam dasa-laksakam
trimsal-laksani pasavah chatur laksani manusah

(Vishnu Purana)

“There are 900,000 aquatic, 2,000,000 immobile, 1,100,000 worm-cum-insect, 1,000,000 bird, 3,000,000 animal and 400,000 human species.”

“These are the 8,400,000 classifications of species throughout which you will have to wander, in the world of action and reaction. You need to select your path. Do you want to be a member of the land of immortality? Do you want janma-mrtyu-jara-vyadhi (birth, death, old age and infirmity)—or immortality? If you want immortality, you will have to pay for the ticket. You will have to take the visa. You will have to prepare for such a categorical beginning. And the bond you have to sign is slavery—to Krishna. Jivera svarupa haya krsnera nitya-dasa. If you want to go to that mystic land, the land of infinite hope, prosperity and prospect, you will have to go as a slave—because that plane is made of a higher stuff than you yourselves are.”

vaikunthera prthivy adi sakala chinmaya
mayika bhutera tathi janma nahi haya

(Sri Chaitanya-charitamrita, Adi 5.53)

There, earth, water, etc.—everything is made of consciousness, spirit. And above that, there is anandam or ecstasy, not only a matter of consciousness. Although medicine seems bitter in the beginning, in a healthy state one may taste its sweetness. Our approach to the Divine Realm may also be experienced in this way. So, in Raga-marga, the path of Divine Love, and in Krishna-loka, there is not only consciousness, but beauty is the prevailing element there.

Ideal: a ship without a rudder drifts aimlessly in the ocean. But if I have taken to heart the particular ideal of Krishna, Mahaprabhu and Bhagavatam, then I am captured. My tuft of hair (sikha) is tied with the feet of Guru Maharaj and the Divine Grace. The tuft of hair is captured. The head is captured there, and everything will be done through the head, the part of the body which is most revered in this material world.

One who has a good ideal is in possession of the most valuable wealth. On the other hand, one will only hanker for kanaka-kamini-pratistha—popularity, materials of sense pleasure, and money—all these things; but they are all animal consciousness. They are all properties in the land of animal consciousness. A radical change must be effected in us if we really want a life worth living. Such is the importance of our ideal.

A man should be judged by his ideal. The greatness of the ideal he is trying to realise is to be marked. The man of the future, the man of tomorrow, should be judged by his ideal. If his ideal is great, he is great, because if he is sincere, tomorrow or very soon he will reach it. So our ideal is the all-important factor. We may not attain our high ideal very easily. It is not inferior ‘merchandise’ to be disposed of cheaply in the market; it is most valuable. But whatever the cost, no matter.

We should feel within, “I want no less than that highest thing, that Advaya-jnana, that Autocrat. That Goodness Autocrat, the Supermost Commander of everything. I want Him, and nothing less, and I should live and move, and feel in myself that whatever I shall do, at every second, I am meant for that. I am meant for my ideal. I have no time to waste, or to hesitate for anything.

“If every moment I move in every way with the ideal in my heart, I shall always make some progress towards it. If I can just stay in touch with my ideal, that will guide and inspire me. In any and every action, whatever I shall do or undo, eat, rest, etc., my ideal will be overhead. And that will gradually take me out of all these entanglements and enticements, and one day or other I shall be able to reach it.”

DIVINE ATTRACTION REVEALS THE IDEAL

jata-sraddho mat-kathasu nirvinnah sarva-karmasu
veda duhikhatmakan kaman parityage ‘py anisvarah

(Srimad Bhagavatam, 11.20.27)

“For one who has had the chance to acquire a taste and become attracted to talks of Me, My activity and My movement, no other temptation can any longer hold him under its power. He becomes indifferent to all other activity. The outcome is that he can understand within that all other things bear some unpleasant reaction. Yet, although he can conceive that they are all pain-producing, he is helpless to immediately free himself from their clutches. The debt is already incurred, and his debtors won’t allow him to escape: ‘I am in the midst of so many acquisitions. It is not very easy to leave them at once by my sweet will. Previously, I consciously incurred some obligations, and I cannot abruptly cut off their connection; they won’t let me free.’”

tato bhajeta mam pritah sraddhalur drdha-nischayah
jusamanas cha tan kaman duhkhodarkams cha garhayan

(Srimad Bhagavatam, 11.20.28)

“But the sraddha or pure attraction he has acquired for Me is of eternal nature. It cannot be subdued or cut off by any mundane or ordinary attempt. Despite undergoing so many sufferings, he goes on remembering Me. His thinking, aspiration and earnestness is for Me, and the more he is compelled to suffer from the pressure of the environment, a firmness in Me becomes more and more sure, and finally, invulnerable. And by standing the test of all these trials, he will stand—stand and grow beyond the jurisdiction of these mundane forces. The more pressure comes from outside, the more firmness he feels in the necessity of My help to him.

“At that time, he turns his back to all the pains of the world, and he keeps Me in front. He begins to move onward: ‘Whatever happens to me, I can’t complain. It is in my Master’s jurisdiction whether He sees fit for me to undergo these trials or not. But I won’t leave my new ideal—I can’t. Whatever may come, it may happen, never mind.’

“Still, he abuses himself: ‘What have I done? What have I done? It is rather justice that I should be tormented and troubled in such a way! It is not wrong! Really, just dealings have come to be exercised over me. Why should I have committed this wrong? I entered this wrong alliance, entered into the tribe of the goondas for exploitation. The reaction that is coming to me is well and good.’ He blames himself. He does not blame the environment for troubling him, but he sees a concentration camp within. He blames his own self, his own free will and fate. That becomes the nature of his temperament at that time. He does not look to place the fault on the shoulders of others, but he takes the whole burden: ‘Yes, the environment is doing justice to me, the traitor, the ambitious, the oppressor of the environment.’ When he’s in such consciousness, his Bhakti-yoga or Devotional Engagement becomes more and more intense. The intensity of his progress accelerates.”

proktena bhaktiyogena bhajato ma ‘sakrn muneh
kama hrdaya nasyanti sarve mayi hrdi sthite

(Srimad Bhagavatam, 11.20.29)

“With accelerated motion, his intensity towards Me grows. Then, by My appearance, all his internal and external discrepancies are gradually destroyed and evaporated. When by such an approach he reaches My Domain, or rather, I come down, extending My existence to his heart—then everything else disappears.”

bhidyate hrdaya-granthis chhidyante sarva-samsayah
ksiyante chasya karmani mayi drste ‘khilatmani

(Srimad Bhagavatam, 11.20.30)

Then bhidyate hrdaya-granthih: all the ties and entanglements, corners and angles, vanish. Crookedness vanishes. He finds himself in the midst of a straight, plain, graphic, spacious and all-embracing temperament. His atmosphere changes. All the ties of so many attractions to various achievements are at once dissolved. They have no necessity in this land.

Hrdayenabhyanujnato (Manu 2.1): internal approval comes to assure you that you have arrived in your own land. Chhidyante sarva-samsayah: there is no room for any doubt. You find that all your hankerings are more than fulfilled here: “I was searching; my whole body was searching.”

In Vaishnava-padavali (Anthology of Vaishnava Songs), there is an expression: prati anga lage kande prati anga mora. In the acme of Divinity, Madhura-rasa, where Srimati Radharani is Sakti (the Divine Potency of the Lord), She says, “My every limb is crying for the respective limb of My Lord; not only My Self, but every part of My Body earnestly aspires for the corresponding part of My Master’s.”

Chhidyante sarva-samsayah—every part bears witness: “Yes, we have reached the destination we were striving for, this is our full-fledged satisfaction. This is my soil, this is my home!” Every atom of the body will say it. No trace of any doubt will be found, for there is no longer any room for that. But every atom will find its fulfilment: “This is my home, this is my home! I am in home comfort, I find.”

OUR CHERISHED GOAL

Ksiyante chasya karmani: (the Lord says about His devotee) “And the force of reaction won’t come to trouble him, to drag him down or attract him backwards. That, too, is severed.” Mayi drste ‘khilatmani: “I am the fullest of the full perfection. He will be able to trace My friendship.”

This should be the course of our life, our cherished goal. Srimad Bhagavatam tells us this. Home, sweet, sweet home. You are a child of that soil. In one word, that is the goal.

Why is that the highest goal? Because that is your home. Svarupe sabara haya, golokete sthiti. This one word ‘home’ is sufficient to attract you. You are wandering in a foreign land, but here is your home. You’ll get home comfort here, and you won’t be able to deny that. So, back to God, back to home, back to Godhead.

GOD AND GODHEAD

To avoid the Christian conception of ‘God’ our Guru Maharaj, Prabhupad, used the word ‘Godhead.’ ‘God’ is a particular conception of the Absolute, but ‘Godhead’ represents Bhagavatta, or the background of the conception of God, which is Svayam Bhagavan—the Supreme Lord Himself This is the highest conception of God. This is the meaning. So more than ‘back to God’ is ‘back to Godhead.’ Srimad Swami Maharaj named his spiritual magazine from this consideration.

Back to Godhead—there is home. Unsettled, we are running hither and thither with no principle of life, so our position is very sad. But this is a troublesome life. To think, ‘I can’t put my faith anywhere,’ means that I can’t find a friend anywhere. I am friendless, moving amongst foreigners or maybe enemies. But I must have a friend or some friendly atmosphere. I must come into such company in which I can put full faith, in which I can believe and trust, otherwise my life will be miserable. If wherever I cast my glance I think, “I can’t trust, I can’t trust, all are enemies”—to live in such an atmosphere is to live in a particular prison-house; all uncertainty, all untrustworthiness; that is a very deplorable position. So, by God’s grace sraddha should come to us: “I can not only trust and believe, but I cannot but show my regard to a personality of the higher position.” Gurum evabhigachchhet.

GURU—THE RELIABLE SOURCE

When we suffer from uncertainty to the extreme, we shall hanker for connection with Guru, the reliable source. I can not only put an enquiry to him with faith and trust, but Guru is a guardian who is my well-wisher more than I am to my own self. ‘Guardian’ means a friend who thinks more of me than I think of myself. He knows more about my welfare than I do. Such is the position to have a guardian, a friend, a Guru.

Narottam Thakur says, asraya laiya bhaje tanre krsna nahi tyaje: “If one can get a bona fide guardian, his future is ensured.” Krishna cannot very easily dismiss the guardian, because the guardian has a solid position in the Lord’s relationship; so if I enter into the domain of my guardian’s care, my position will be ensured.

Ara saba mare akarana. Others, who have not yet been able to tie themselves with the Holy Feet of their guardian or Guru are in an uncertain position, and they may be deviated by any agent. Their future is deplorable.

If through our sraddha we can have a real ideal in life and acquire a real guardian, then certainly our future is ensured practically. Our only duty will be towards our guardian, our Gurudev, and all other duties will be automatically accomplished.

So, to run throughout the length and breadth of this wide world, this land where nothing but various types of exploitation of various planes are existing, is to run as a ship without a rudder that can be swept away by sea-storm this side and that, endlessly, without purpose. It is through sraddha that we can connect with our highest goal of achievement and fulfilment. This matter must be solved. Then, real life begins. Any questions?

Devotee: Maharaj, you mentioned that the material world is like a prison-house. Are the demigods such as Brahma and Indra also prisoners?

Srila Guru Maharaj: They are also prisoners, but as officers. Even prisoners may become officers on the sanction of the jail government. In the prison government, senior and qualified prisoners are also given a chance for a post. Is it not a fact?

Devotee: Yes.

Srila Guru Maharaj: So their position is like that. They are also imprisoned, but their position is a little higher. A duty is deputed to them, but they are nonetheless prisoners.

PLANES BEYOND PLANETS

Devotee: The Srimad Bhagavatam says that there are fourteen planetary systems, and yet when we see the sky at night we see so many stars and planets, it seems that the number is unlimited.

Srila Guru Maharaj: Those fourteen worlds are not only of this physical type, but range from physical to subtle. Creation stems from consciousness, towards matter. The gradation from matter up to consciousness is progressively finer and finer—the gap between matter and soul.

To fill the gap from gross to subtle, there is a progression of more and more subtle planes that finally vanish in the conscious area. The gradation from jada to chetana, from matter to spirit, or from unconsciousness to consciousness, occurs in so many steps, fine, finer, finest. It is to be conceived of in this way. Bhur-, Bhuvar-, Svar-, Mahar-, Janar-, Tapar-, Satya-loka, then Viraja, then Brahmaloka, or Brahman. In Brahman, we find the real existence of the soul. From Viraja downwards is the area of this material consciousness.

In Bhagavad-gita (3.42) we find:

indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir buddher yah paratas tu sah

In brief, four stages of mundane elements in the middle are given here. First is matter, second is the senses, third is mind and fourth is judiciousness or reason. Finally, there is the soul. But in more elaborate detail, there are also seven subdivisions of Bhur, etc., up to Satya-loka. In this line, the soul is found in Brahman. Paratas tu sah. The word sah refers to Brahman. Matter may also be subdivided as stone, water, heat, gas, ether, etc. In one word it is matter, but one will also find subdivision of matter from gross to subtle. In stone one will find earth, coal, wood, maybe gold or silver. But all these elements are felt by the senses, and thus the senses are superior to all the gradations of matter.

Then there is the faculty of thinking or impulse: ‘I want this, I don’t want that.’ But further, the faculty of judiciousness, reason or intelligence is superior: ‘No, don’t want that, it will produce a certain bad effect in you’; and so on. Even more subtle than the intelligence is chitta (consciousness), which is not mentioned in Gita; further ahankar (ego), and finally the realm of soul.

*   *   *

CONTENTS

Foreword

PART ONE
• (1) Invite Vasudeva to the Throne of Your Heart
• (2) The Eye to See the Dham
• (3) Bhajan—Real and Apparent
• (4) Heralding the Twilight
• (5) The Krishna Sun
• (6) Perspectives on the Absolute
• (7) A Holy Day

PART TWO
• (8) Approaching the Higher World
• (9) The Divine Agent
• (10) Supersubjective Reality
• (11) Loving Surrender
• (12) Earnestness

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