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

CHAPTER SIX
PERSPECTIVES ON THE ABSOLUTE

Devotee: The conditioned soul has some attraction to Lord Siva in Mahesa Dham. What is Lord Siva’s position?

Srila Guru Maharaj: His position is as a master of this Maya, 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 Brihad-Bhagavatamritam, Srila Sanatan Goswami has explained that when one becomes liberated, Mayadevi 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 Siva, 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 sraddha 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-nisthah sata-janmabhih puman
virinchatam eti tatah param hi mam
avyakrtam bhagavato ‘tha vaisnavam
padam yathaham vibudhah kalatyaye

(Srimad Bhagavatam, 4.24.29)

Here, Mahadeva (Lord Siva) says that if one can perform his duty in Varnasrama-dharma (Godly socioreligious function) for one hundred consecutive births, he attains to the position of Lord Brahma. Svadharma means prescribed duties according to the Varnasrama-dharma as sanctioned in the Vedas.

yatah pravrttir bhutanam yena sarvam idam tatam
svakarmana tam abhyarchchya siddhim vindati manavah

(Srimad Bhagavad-gita, 18.46)

Also, in Srimad Bhagavatam (2.1.6):

etavan sankhya-yogabhyam svadharma-parinisthaya
janma-labhah parah pumsam ante narayana-smrtih

Sankhya means jnana (enlightenment by knowledge and renunciation, up to Brahman); yoga means astanga-adi yoga (yoga meditation on Paramatman, headed by the eightfold system); and svadharma-nistha means niskama-karma-yoga (unselfish duty) in Varnasrama. Etavan means, ‘they can lead us so far,’ that is, up to liberation. Then, janma-labhah parah pumsam ante narayana-smrtih: we must attain the fulfilment of our life in the Service of Narayan through sraddha, 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 Paramatman; Varnasrama-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 (niskama); and also, sankhya—jnana, 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-labhah, the real fulfilment of life, is ante-narayana-smrtih—the memory or consciousness of Narayan, after death. Narayan consciousness, Krishna consciousness, can give us proper fulfilment, and that is the visa to the Svarupa-sakti Realm (the Plane of Krishna’s Divine Potency). Is this clear?

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

Srila Guru Maharaj: It is spiritual. Mahesa Dharn is of two kinds: first in the relativity of Maya, and secondly, Siva exists as Sadasiva, the devotee Siva. He may be entangled as a grhastha, 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 Varnasrama system for a hundred lifetimes attains to the position of Lord Brahma, who is the leader of the whole Varnasrama system in this world. Then, Mahadeva says tatah param hi mam: “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 Brahma is the creator and manager. His position is somewhat like a prime minister, but Lord Siva’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 avyakrtam: “I have some limitation; I am a little indifferent.” A-vi-akrtam means ‘not well-specified,’ or ‘sometimes non-differentiated, with tyaga or vairagya.’ 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 Bhagavata, the followers of Bhagavan: it is they who attain to Vaishnav-pada or the Plane of Vaikuntha.” Yathaham vibudhah kalatyaye: “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.” Mahadev said this, as mentioned in the Bhagavatam.

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 jnana, yoga, sankhya, Vedanta, and so on. Brahma has his peculiar position, then there is Siva as the master of Maya, and Siva as the servant of Vishnu, Narayana. Above that is Vaikuntha, 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. Sabde pare cha nisnatam: 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 jiva attain the position of Siva?

Srila Guru Maharaj: Yes, he can be ‘Siva,’ when he is out of the clutches of Maya; and the Vaikuntha devotee is more than Siva. When a spiritual molecule is free from the clutches of the exploitation tendency, he is known as ‘Siva.’ Pasa-baddho bhavej jiva pasa-mukta sadasiva: When he is entangled, he is ‘jiva,’ and when he is free, he is ‘Siva’ (Sivo ‘ham). But Krishna said, when giving His blessings to Uddhava (Srimad Bhagavatam, 11.14.15):

na tatha me priyatama atmayonir na sankara
na cha sankarsano na srir naivatma cha yatha bhavan

“Neither Brahma nor Siva are as dear to Me as you; My elder brother Sankarsana is not as dear to Me as you, nor even Laksmi Devi. Even My own Self is not as dear to Me as you.”

Such is the position of a devotee, a bhakta. He’s above Brahma, he’s above Siva, he’s above Sankarsana, he’s above Laksmi—he’s above Krishna Himself, by the free, sweet will of Krishna. Aham bhakta-paradhinah. 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 Mahaprabhu says, “O jiva, take that direction. Try to purchase a ticket to that department. Go through sraddha, faith and devotion, and you will be a real gainer.”

Further, Uddhava says about the Gopis, “I aspire to be a creeper or a shrub in Vrindavan, so that I can have the footdust of these Divine Damsels on my head.” In His magnanimity, Mahaprabhu offered such great things to us. He is none other than Krishna, because no one can give such a right to anyone and everyone without being Krishna Himself. Therefore the devotees say that He is none other than Krishna Himself, and more—Radha and Krishna combined, because He gives the highest wealth of both. Only both combined as Dayal Gauranga are entitled to give this chance to the ordinary soul.

This is inconceivable. Anarpita-charim chirat karuna-yavatirnah kalau: Sri Gaurangadev descended in this Kali-yuga to give what had never been given before. Srila Bhaktivinod Thakur 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 manava janma labhiya samsare
krsna na bhajinu duhkha kahiba kahare?

“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 Nabadwip represent the nine fundamental processes of Devotional Service.

Srila Guru Maharaj: The Holy SrI Nabadwip Dham is envisaged as a lotus flower. The centre of the lotus is the Birthplace of Mahaprabhu and it represents atma-nivedanam or self-surrender. One has to first surrender, and then all the practices of Devotion follow. The petals of the lotus represent sravanam, kirtanam, smaranam, pada-sevanam, archanam, vandanam, and dasyam (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 Nabadwip are represented as a lotus flower embodying the Nine Standard Practices of Devotion.

Devotee: It is said that Krishna appears once in a day of Brahma. How often does Mahaprabhu appear?

Srila Guru Maharaj: Although every Kali-yuga He appears to spread Nama-sankirtan, and every Dvapara-yuga Krishna also comes, those are partial representations and not Svayam Bhagavan (the Supreme Lord in Person). The Yugavataras, or Descents, for certain ages, are not Svayam Bhagavan. Svayam Bhagavan comes only once in the day of Brahma, and so Mahaprabhu as Radha and Govinda combined (Radha-Govinda-milita-tanu) also appears only once in a day of Brahma, in Nabadwip. In all other Dvapara- and Kali-yugas ordinary Krsna-avataras and Gaura-avataras appear, only to preach general worship (paricharya) and general Nama-sankirtan, as mentioned in the Bhagavatam (dvapare paricharyayam kalau tadd hari-kirtanat).

Devotee: Maharaj, I have a question: in the Navadvipa-bhava-taranga by Srila Bhaktivinod Thakur, he seems to to be having actual visions of Pastimes of the Lord on the various islands of Nabadwip; yet he writes in such a way that he also seems to be aspiring for those visions. Is he actually having those visions?

Srila Guru Maharaj: Yes, of course. His vision is inspired. The Dham has inspired these two perspectives in him. The Dham 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.

ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh

(Srimad Bhagavad-gita, 2.69)

“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.

mallaham asanir nrnam naravarah strinam smaro murtiman
gopanam svajano ‘satam ksitibhujam sasta svapitro sisuh
mrtyur bhojapater virad avidusam tattvam param yoginam
vrsninam paradevateti vidito rangam gatah sagrajah

(Srimad Bhagavatam, 10.43.17)

“O King, Sri Krishna 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 cowherd men; as an emperor to the wicked kings, as a child to His father and mother; as death to Kamsa, as the universal form of the world to the ignorant; as the Supreme Truth to the yogis, as the Supreme Worshipful Lord to the Vrsnis—and along with Baladev He entered the arena.”

When Krishna 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-mala beads with us and chant quietly. Is this proper?

Srila Guru Maharaj: You may do so, there’s no fault. Others may enquire, ‘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 utilized 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 atma, the soul. But this sound is Vaikuntha-sabda, 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, Vrindavan, 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-favourable, all-loving, all-trustworthy. So we want to go back to home; home, sweet, sweet home.

Svarupe sabara haya, golokete sthiti. Muktir hitvan-yatha-rupam svarupena vyavasthitih. 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 Krishna.

The most attractive sound is the sound of His flute. Srila Rupa Goswami has given a description:

rundhann ambubhrtas chamatkrti-param kurvan muhus tumburum
dhyanad antarayan sanandana-mukhan vismapayan vedhasam
autsukyavalibhir balim chatulayan bhogindram aghurnayan
bhindann anda-kataha-bhittim abhito babhrama vamsi-dhvanih

“Arresting the movement of the clouds, astonishing the Gandharvas headed by Tumburu and breaking the meditation of the sages headed by Sanandana; astonishing the heart of Lord Brahma, distracting the mind of the indomitable Baliraja 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 Krishna’s flute wandered all around.”

The sound of Krishna’s flute began to reverberate. When that sound entered the ear of Brahma, 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 Brahmandas, so many lustrous masses—the intense vibration causes even His head to reel. It attacks the heart of Radharani and the sakhas (friends); and the cows are also with their ears perked up, enquiring, “In which direction are we wanted to go?”

*   *   *

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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