EDITORIAL
September 19, 2002 VNN7566
Jaiva Dharma - The Nature Of The Soul (Part 2)
BY TRIDANDIBHIKSU SRI BHAKTIVEDANTA ARANYA
MAHARAJA
EDITORIAL, Sep 19 (VNN) — The following
is a discourse delivered by Tridandibhiksu Bhaktivedanta Aranya Maharaja on May
1st, 2002 in San Jose, California, USA. (See also
Part 1)
First of all, I offer my dandavat puspanjali - my heart like a handful of flowers
- thousands of times at the lotus feet of my holy master, Paramaradhyatama Gurupadapadma,
Sri Rupanugacarya Varya, Om Visnupada astottara sata, Sri Srimad Bhaktivedanta Narayana
Gosvami Maharaja. Although I am unqualified, on his divine order, I will try my
best to convey the conceptions of the illustrious Vaisnava acaryas who are strictly
following in the line of Srila Rupa Gosvamipada.
Secondly, I offer my dandavat pranam thousands of times at the lotus feet of my
Rupanuga Guru Varga; and thirdly, I offer my pranam to all the assembled Vaisnavas,
especially unto my pujaniya gurujana, my worshipful superiors, guardians and well-wishers,
the disciples of Srila Bhaktivedanta Swami Prabhupada; unto my Godbrothers and Godsisters;
and all the respectable guests who have assembled to hear the nectar of hari katha.
Yesterday we began to
discuss the conception of jiva-tattva and dharma in an attempt to convey
Srila Bhaktivinoda Thakura's presentation of these topics in his great masterpiece,
Jaiva Dharma. For those who were not here, I will quickly review a few points that
we touched upon last night. Every field of knowledge has its own terminology that
helps us understand the subject precisely. In understanding the soul, it is helpful
for us to become acquainted with the terms: dharma, svabhava, vastu, ghatana, vikara
and nisarga. The word dharma comes from dhri dhatu-the verbal root, meaning 'to
hold'. That which any substance is holding and never lets go of and by which it
can be identified is called its dharma, its religion.
Every vastu, or substance, has its dharma, that is, its svabhava, or nature. This
svabhava arises automatically from its ghatana, its internal construction. It is
not something acquired from anywhere else. It is not something to be practiced or
learned. Dharma is the intrinsic nature (svabhava) arising from the ghatana (construction)
of any substance (vastu). Next, we discussed how a vastu, when coming in contact
with another force, can undergo transformation. The transformation of any substance
is called vikara. When vikara takes place, the svadharma (svabhava) of a substance
goes into a latent position and is apparently lost; the vastu's subsequent acquired
nature is called nisarga.
To illustrate these terms, an example is given. A vastu, in this case water, has
a dharma (svabhava), namely liquidity, which arises automatically from its ghatana.
When water is subjected to extreme cold, a vikara (transformation) occurs in which
its dharma, liquidity, is apparently lost. The transformation in this case is commonly
known as freezing, in which the substance exhibits nisarga, an acquired nature,
namely hardness or solidity, as opposed to its svabhava or dharma, liquidity. Now
let us apply these terms to the subject of the jiva soul.
The jiva is transcendental by constitution; but because he is very tiny, he undergoes
vikara (transformation) when he comes in contact with the material energy. His svabhava,
his nature, or his dharma-that is, prema-dharma, vaisnava-dharma, bhagavat-dharma,
sanatana-dharma, or jaiva-dharma-goes into a latent position and he takes on an
acquired nature, called nisarga. It is important to know how that nisarga manifests
in our lives. As a result of this nisarga, the jiva begins to engage in karma, or
fruitive activity, that is, doing something to get something in return. Otherwise,
he engages in jnana (speculative knowledge) in an attempt to become liberated. Or
he performs yoga to achieve siddhi, mystic powers to control his environment. Thus,
when Srila Bhaktivinoda Thakura is speaking about jaiva-dharma, or vaisnava-dharma,
he is not referring to a sectarian concern. This is not 'our belief,' our 'manifesto,'
our 'party line.' No, this is the nature of every jiva.
Then how can we understand all the other religions of the world? Srila Bhaktivinoda
Thakura explains that the dharma of the jiva is unconditional loving service to
Krsna, the all-attractive Supreme Personality of Godhead. The degree to which the
conception of such service to Krsna is present within any other religious conception
determines the degree to which that religious conception is valuable. We find that
in all the religious conceptions of this whole world, there is some mixture of karma,
jnana or yoga. Therefore, by following these paths, one cannot become entirely free
from his nisarga, acquired nature.
What is vaisnava-dharma? If you will gather together all the religions of the world,
and take out from them karma (the fruitive mentality, to go to paradise), jnana
(the desire for salvation, to be liberated), and desires which are mixed with yoga
siddhi (mystic powers such as healing and speaking in tongues), you'll be left with
Vaisnavism. This is the pure dharma; it is without any contamination coming from
nisarga (the acquired nature resulting from contact with the modes of material nature).
Therefore, this jaiva-dharma, or the process of prema-bhakti, is the religion of
every jiva, every living entity. The conception is completely broad and universal.
If you will discuss this with anyone, they can easily see the defects of karma,
jnana and yoga. And if they will remove these things from their religion, they will
be left with Vaisnavism. So this is very good news for the whole world. We have
a lot of work to do to broadcast this idea. We discussed this yesterday and we also
explained about Krsna's sakti. He has one sakti, svarupa sakti, and it has three
vrttis, three functions or tendencies known as sat-cit-ananda, or sandhini, samvit
and hladini.
parasya saktir vividhaiva sruyate
svabhaviki jnana-bala-kriya ca
(Svetasvatara Upanisad 6.8)
There are three vrttis in the svarupa sakti. When the svarupa sakti comes out from
the mandala of the cit-jagat, it transforms and becomes tatastha-sakti. From this
tatastha-sakti, so many jivas have come. This sakti also transforms into the shadow
of its original nature-that shadow aspect is called maya-sakti, and the effect of
sandhini, samvit and hladini is also present there. We have discussed the three
influences of these three vrttis in the three transformations of svarupa-sakti.
Everyone remembers clearly? I think so. In case not, we'll mention again in brief.
In the spiritual world, sandhini makes forms and shapes, samvit makes knowledge,
but in Vrndavana samvit cannot work. It is transformed; because there is so much
hladini there, it becomes only sambandha-jnana, knowledge of a special relationship
with Krsna. And hladini transforms:
hladinira sara 'prema', prema-sara 'bhava'
bhavera parama-kastha, nama--'maha-bhava'
(CC. Adi 4.68)
This hladini develops into all the different varieties of prema. This is the vilasa
of hladini-sakti. This sakti becomes so many varieties of waves of endless affection,
its ultimate embodiment being Srimati Radhika Herself. So these are the three functions
in the spiritual world.
In the material world, the three functions are present but in a transformed state.
They become temporary existence, material knowledge, and happiness and distress,
respectively. In the tatastha sakti, sandhini makes the jiva's form, samvit makes
brahma-jnana, and hladini makes brahmananda. When the jiva is covered over and is
not aware that 'I am the soul,' 'I am atma,' he is only absorbed in maya. In this
condition, he has material knowledge and undergoes material happiness and distress.
When his consciousness is not entangled in maya, then he realizes himself. What
does he realize? Aham brahmasmi, I am spirit.
brahma-bhuta prasannatma na socati na kanksati
samah sarvesu bhutesu mad bhaktim labhate param
(Bhagavad Gita 18.58)
Brahma-bhuta prasannatma: he realizes, 'I am Brahma,' 'I am spirit only' and prasannatma,
he becomes happy. How happy? Brahmananda: 'I am liberated'-only this.
Yesterday we also spoke about the vikara of the jiva's svarupa. Because the jiva
is very tiny, due to contact with the material energy, vikara takes place. That
means transformation takes place in the jiva's svarupa. There is atma guna vikara,
that is, the qualities of the soul also become transformed. The jiva gives up his
pure nature and becomes entangled with maya.
Today I want to say something about this tatastha sakti. When svarupa-sakti comes
out from the mandala of cit-jagat, then it is called tatastha-sakti. This tatastha-sakti
is also called aisi-sakti. Aisi-sakti means sakti of Isvara. The word 'aisi' comes
from the word Isa. All the saktis are from Isvara, but this particular one is really
special in the sense thatt it has some unique characteristics. Tatastha sakti has
one karya, duty, and it has kriya, activity, the activity by which it performs its
duty. So what is the duty of tatastha-sakti, aisi-sakti? What does she have to do?
(Devotee: She has to serve Krsna.)
All saktis have to serve Krsna. Now the karya, the duty of aisi-sakti, tatastha-sakti,
is to assemble to apurna jagat. There is purna-jagat, the spiritual world, and apurna-jagat,
the material world. That is the complete universe, and this in the incomplete universe,
apurna-jagat. Aisi-sakti has to assemble the apurna jagat. That is her karya, her
duty. How does she do it? In Bhagavad-Gita (7.4) Krsna says:
bhumira apo'nalo vayuh kham mano buddhi eva ca
ahankara iti yam me bhinna prakrtir astadha
There are eight types of bhinna prakrti, separated energy-earth, water, fire, air,
space, mind, intelligence and false ego. But:
apareyam itas tv anyam prakrtim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat
(Bhagavad-Gita 7.5)
Apart from these separated energies, I have another energy, 'prakrtim viddhi me
param.' You should know this is para, this is a transcendental energy, it is not
material, it is not a part of maya. Jiva bhutam maha baho: from this energy come
all the jivas. What are the jivas doing? Yayedam dharyate jagat dharyate: dharma,
dhr-dhatu-they are holding or sustaining this jagat, this material universe. Unless
the jivas enter into the material energy, the universe will not go on. Take your
body as a microcosm of the universe-in this body there are so many elements and
so many living entities, all of whom are working together and living in harmony
as long as the soul is present. The moment the soul goes, suddenly every cell in
the body doesn't know how to cooperate with the others and it doesn't work anymore.
Everything breaks down and becomes rotten and begins to emanate a foul odor. So
the presence of the jiva causes everything in the body to go on in harmony. Due
to the presence of the jiva in the sun, the sun god is is able to function. The
moon, the wind, the rain and everything work in this way. The jivas have entered
into the material energy along with the Supersoul, who facilitates their desires.
Therefore, because of the presence of the jivas in all the departments of the material
world, this jagat is going on. All the elements are there, but who assembled them?
It was accomplished by one jiva in the form of Lord Brahma. Brahma took the material
elements and assembled them, and the jivas entered into what he assembled; then
their bodies came alive and they began to move. In this way, the whole universe
is going on.
Krsna said: Jiva-bhutam maha-baho yayedam dharyate jagat. It was the duty of the
tatastha-sakti to assemble the apurna-jagat. How did the aisi-sakti assemble the
apurna-jagat? By manifesting unlimited, tiny jivas. Those jivas are very astonishing,
having a quality that is not present in any other spiritual manifestation. Though
they are para-sakti, of a transcendental nature and not material, they have a dual
passport. It means that this particular manifestation, which has come from tatastha-sakti,
can come under the control of cit-dharma, the spiritual nature. Alternatively, they
can become vasibhuta (overpowered) and come under the control of jada-dharma. By
coming into the proximity of the modes of material nature, then, though they are
spiritual and conscious, gradually they can accept jada-dharma. That means they
tend towards inert nature. In other words, they start to freeze up. Water is soft,
but it can gradually become hard-crystals form, it solidifies and becomes ice. In
the same way, by the influence of the powerful material energy, the jivas, because
they are so tiny, undergo some transformation (vikara) and accept jada dharma, even
though they are spiritual by nature. This is the only spiritual energy that has
the capacity to accept jada dharma. When vikara of the jiva-svarupa, the transformation
of his nature (atma-guna-vikara) takes place, the jiva becomes less and less conscious.
In the human form of life, we are relatively conscious some of the time, and sometimes
not. If the jiva will degrade into the animal species, then his consciousness becomes
more and more contracted. As he goes further down-to fish, to plants and stones,
the consciousness continues to contract, and in stone, the jiva is practically like
jada now, having no feeling at all. Though the jivas are spiritual, they can accept
jada-dharma. There are other jivas who also came from jiva-sakti, but they manifested
directly in the spiritual world when Krsna situated Himself in jiva-sakti and became
Baladeva. These jivas are essentially the same as the tatastha jivas, but because
they are in the atmosphere of svarupa-sakti, their visuddha-bhava (their pure mood)
is active; therefore, they can never be covered by maya. This means they will never
accept jada-dharma. Only those jivas that are manifested from Paramatma as tatastha,
due to haviing a dual nature, have the opportunity to accept cit-dharma or jada-dharma.
If you want to understand the subject deeply, you have to know that sattva (existence)
has many levels. The word sattva means existence; the sandhini-sakti makes existence
but it transforms into many levels. So this sattva has different levels. First we
should know what is sattva, then misra-sattva, suddha-sattva, visuddha-sattva, and
finally suddha-sattva visesatma.
The conditioned soul is called misra-sattva. This existence is contaminated by the
reactions of the modes of nature-sattva, rajas and tamas, goodness, passion and
ignorance. When the jiva comes in contact with the material energy, vikara takes
place in the jiva-svarupa because the gunas have entered his satta (existence).
This is the state of misra-sattva, mixed existence. When the jiva's tendency for
karma, jnana and yoga have gone, the jiva can completely retract the senses and
stop them from contemplating the material energy. This is accomplished either by
associating with a transcendental personality or by executing very hard austerities.
Gradually his transformation goes away and he comes from the level of misra-sattva
to suddha-sattva, pure existence. Now he is mukta purusa, liberated.
In Jaiva Dharma, we see how Brajanatha questioned Raghunatha dasa Babaji. He asked,
Now I have understood the defect in the conditioned soul-this vikara in atma-svarupa.
He has undergone some transformation due to the association of guna-mayi-maya. But
is there any defect in a liberated soul? I am not talking about a pure devotee who
is liberated in that world, but rather a mukta, a jiva who has achieved liberation.
He is brahma-bhuta-is there any defect in him? Babaji Maharaja replied, There is
no defect in a liberated soul in terms of vikara. There is no transformation in
jivatma-svarupa. But there is one problem. That is, because he is very weak, from
the platform of liberation, again he can fall down. Again, vikara, the transformation,
can take place, because he is very tiny and the material energy is very powerful.
This has been described in Srimad-Bhagavatam. It is very important to understand
the depth of this verse. If a jiva becomes mukta, that is, suddha, all the vikara
goes away; the transformation in his svarupa goes away. It is as if he has come
again to the central, or marginal, position. But if he wants to enter the spiritual
world, another transformation will have to take place, because when he is liberated,
what can he realize? What is in the jiva? Brahma-jnana and brahmananda, only up
to this. Therefore, when he is liberated and he becomes free from the influence
of the material energy, he will only realize brahma-jnana and brahmananda. From
there, again he can become distorted, vikara can take place and he can come in maya
again. Only to become pure is not enough. To come to the platform of suddha-sattva
is not enough. He will have to come to the stage of visuddha-sattva.
Visuddha-sattva, specialized purity, is the nature of Krsna and His associates and
the whole spiritual world. There, the pure existence is predominated by the actions
of samvit and hladini, which are of the nature of visuddha-sattva. This is described
by Rupa Gosvami in Bhakti-Rasamrta-Sindhu (1.3.1):
suddha-sattva visesatma
prema suryamsu samya-bhak
rucibhis citta-masrnya
krd asau bhava ucayate
Here the word 'visesa' indicates visuddha-sattva. Visesatma prema-don't stop at
the end of the line, go one word further, suddha-sattva visesatma prema, the love.
In other words, the combination of samvit and hladini, which is of the nature of
visuddha, is like the sun, and one ray of that is called bhava. So unless the jiva
attains bhava, he can fall down. He may be suddha, but unless his service to the
Supreme Lord in the form of bhava-bhakti manifests, he can fall down. Therefore,
in Srimad-Bhagavatam (10.2.32), it is stated:
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
Srila Prabhupada quoted this verse in many of his purports throughout his Bhagavatam.
It means, O my Lord, because they neglect to serve Your lotus feet, those who think
that they are liberated by dint of very hard austerities again fall down because
their intelligence is not pure. We have heard this verse a thousand times, but look
closely at the words. It says, ye 'nye 'ravindaksa vimukta-maninas: those who think,
manina means they consider themselves vimukta, supremely liberated; they are mukta,
they are liberated. They are not touched by the three modes of material nature anymore,
but they are thinking, I am vimukta, supremely liberated. Ye 'nye 'ravindaksa,'
'O Aravindaksa, O lotus-eyed Lord, ye-those who, vimukta manina-think they are supremely
liberated, tvayy asta bhaved avisuddha-buddhayah-their buddhi is not visuddha. They
may be suddha, but they are not visuddha. What will happen to them? Aruhya krcchena-even
though by practice, aruhya means they went up, krcchena means by terribly severe
austerities, yoga, sense control and jnana; they come up. Param padam-to a transcendental
situation, tatah-from that place, patanty-they fall down. Patanti adho 'nadrta-yusmad-anghraya-why
did they fall down? 'nadrta-they do not honor You. They have no respect for Your
lotus feet, so they fall down.
The jiva may do very hard austerities and gradually, gradually become free from
the influence of the material energy, but because, when the svarupa-sakti transforms
into tatastha, the action of samvit and hladini is only brahma-jnana and brahmananda.
Therefore, although by their own activity they can become liberated, they remain
weak, and again they can go down. This is a very important point. If we can understand
this tattva, then we will understand all tattvas-such as pramana-tattva, jiva-tattva,
guru-tattva, sadhu sanga, vaisnava-tattva, nama-tattva, bhakti-tattva, bhava-tattva,
prema-tattva-if we can just clear this point. How? Now we understand that when the
jiva is free from the modes, he can become liberated, but the function of samvit
and hladini in him is only brahma-jnana and brahmananda.
That is why every single living entity has a tendency to try just to get out of
this world (nirvana). This is their disposition. Generally, all the jivas of this
world do not naturally go toward bhakti. There are millions and millions of people
in this world following a spiritual path, all of whom are like Buddhists. All are
mayavadis. Otherwise, they are Christians and think God is the light. Even Muslims,
Sikhas, Jains and all others ultimately think that God is not a person, that He
has no form, and that there is no sense of service in that realm. Why? Because this
is the nature of the jiva. Up until the point of liberation, even in the pure state,
it is their nature.
So, if this is the nature of the jiva, why is devotional service being called jaiva
dharma? Why? This is a very wonderful thing. Now we come very deeply to the conception
of Srila Bhaktivinoda Thakura and all our acaryas. The tatastha-sakti is ultimately
a transformation of svarupa-sakti, so the vrttis of samvit and hladini are present
in the form of brahma-jnana and brahamananda. But because the jiva-sakti is ultimately
transformed from svarupa-sakti, the jivas undergo another transformation by the
association of a person who is himself established in svarupa-sakti. The samvit
and hladini which is present in the jiva can be transformed, the brahma-jnana transforms
into sambandha-jnana and the brahmananda into premananda, or sevananda. Ultimately,
the tatastha-sakti is a transformation of svarupa-sakti. Then, though the jivas
have not come from the spiritual world, they have come from tatastha, thus samvit
and hladini in them is only as brahma-jnana and brahmananda, even if they are completely
pure. Still, because ultimately the tatastha-sakti has come from (is a transformation
of) svarupa sakti, the samvit and hladini within them becomes refined and transforms
back, even though the jiva himself was never like that. Because tatastha has come
from there originally, transformation takes place: brahma-jnana into sambandha-jnana
and the brahmananda into premananda, sevananda.
I'll give one example to clarify this. This example has been given in Srimad-Bhagavatam
(1.2.24) and it's quoted by Srila Visvanatha Cakravarti Thakura in Madhurya Kadambini:
parthivad daruno dhumas
tasmad agnis trayimayah
tamasas tu rajas tasmat
sattvam yad brahma-darsanam
[The firewood is the transformation of the earth, and smoke is better than the raw
wood, and fire is still better, because by fire we can derive so many benefits by
superior knowledge, or Vedas. Similarly, rajas quality of matter is better than
tamas quality, but sattva quality is the superior quality by which one can realize
the Absolute Truth.]
He is saying that if you gather a big pile of dirt and try to set it on fire, what
will happen? Nothing. But earth transforms into wood. If wood is wet, you can't
do anything with it either, but if it is dry, you can light a fire. From fire you
can perform a yajna, and from a yajna you can get transcendental knowledge. In the
same way, when the jiva is absorbed in misra-sattva, when he is in the mode of ignorance,
you can't do anything with him. He is useless-just sleeping all day, getting drunk,
arguing and lamenting. But at least, if the jiva is in the mode of passion, that
is better because he is running around like a madman. In this condition he can make
himself useful-you can give him a bookbag or a mrdanga and let him run around. Gradually,
as the effect of raja guna goes away, he will come in sattva guna. In this world,
however, there is always some mixture of tamas and rajas in sattva guna. But when
he comes to pure goodness, suddha-sattva, then, sattvam yam brahma-darsanam.
From that platform he can realize brahma. The jiva can be compared to wood. Inside
the wood there is fire. Why? Wood is formed by heat coming from the sun. The sun
has fire, which has been absorbed and stored up in the wood. That piece of wood
was never on fire, never. If you put the wood down and carefully watch it forever,
it will never catch on fire, never. But if another piece of wood which is already
on fire will come and touch it, what will happen? The wood will burst into flames.
Where did the fire in the first piece of wood come from? It originally came from
the sun and was already in the wood, but it takes the touch of the second piece
of wood that was already on fire to cause the potential within that wood to come
out. By itself, it will not come out.
In the same way, the jiva, coming from tatastha sakti, cannot do any bhakti. On
its own, the jiva cannot do bhakti, no matter how much he chants, how much he reads,
how much he associates with other jivas, who are also like wood. There will have
to be at least one piece of wood that is on fire-who has visuddha-bhava. This is
true even if the living entity is doing a very strong sadhana, and he has been liberated
from the modes of passion and ignorance. Sometimes devotees will glorify someone,
This devotee is really brahminical. He gets up everyday and serves the deities and
chants so much. He's so fixed and steady and so much in the mode of goodness. He's
a very good devotee. Then, after thirty years he falls down. Why? Because it doesn't
matter how pure you become by your own efforts, you will only come up to the platform
of sattva, pure goodness. You can realize brahma-jnana and brahmananda. But how
will the potential within you, like the fire in wood, come out? Your potential sambandha-jnana
and sevananda, or premananda, will not come out. There's nothing you can do. The
jiva's ultimate potential will surface only when he comes in contact with a pure
devotee who has bhava, suddha-sattva visesatma, who is not in misra-sattva or suddha-sattva.
Then and then only, by that contact, will the idea come in his heart that I want
to serve God, and his tendency to go towards karma, yoga or jnana-sense gratification
and liberation, bhukti and mukti-will begin to be severed. When one associates with
a maha-bhagavata, a pure devotee in the stage of bhava, a new-born desire comes,
that first feeling that I don't want enjoyment, I don't want exploitation or renunciation,
I want only dedication. This first feeling is called bhakti-lata-bija.
Therefore: brahmanda bhramite kona bhagyavana jiva
guru krsna prasade paya bhakti lata bija
Where does this bhakti-lata-bija come from? Does the jiva have it? No. Does the
guru have it? No. When the jiva comes in contact with someone who has visuddha-bhava,
then, the potential that was there becomes activated. It is a function; can we say
a function is there or not? A function is not a substance, it's a function. For
example, you are sitting down now, you can run, but when you are sitting, where
is running? Do you have running? No, because it's not a substance, it's a potential,
you can run. So this function, that is, krsna-seva vasana, the desire to serve Krsna,
becomes animated. That latent function becomes animated when he meets the maha-bhagavat,
who has visuddha-bhava. Therefore brahmanda bhramite kona bhagyavan jiva. The jivas
are wandering through thousands of lifetimes and his tendency to serve Krsna will
never come-he will always strive for bhukti or mukti. This is what we see in so
many religions of the world. But this tendency, I want to serve Krsna only, being
free from bhukti and mukti, comes when he associates with someone who is on fire,
not someone who is in misra-sattva, or even a mukta in suddha-sattva. What is required
is a pure devotee who has prema or at least bhava. He is called jata rati vaisnava.
The association of a vaisnava who has rati can cause the awakening of the tendency
within the jiva to serve Krsna. This tendency is called bhakti-lata-bija. We will
need more and more association. Why? Because the jiva's pure visuddha mood has not
come yet. Only by the light of that association he is feeling something. If he doesn't
have that association, that feeling to serve Krsna will become very weak and will
eventually turn into bhukti and mukti again. Why? Because his realization is coming
like a reflection from the association, and it will remain like this until he comes
into the stage of bhava.
When the jiva's desire to serve Krsna is kindled by the association of a pure devotee,
he will face some obstacles and problems. These are called anarthas and they come
in many varieties:
1) Svarupa bhrama: that means philosophical misconceptions. These are of four types:
Sva-svarupa bhrama-in regard to one's own nature. For example, many devotees think
that the jiva has no svarupa, we are just a blob of Brahman; but no, we do have
a very subtle form. But the tendency to serve will not come without association.
This is called jiva-svarupa bhrama. Then paratattva-svarupa bhrama-not understanding
the nature of paratattva Sri Krsna. Then sadhya-sadhana-bhrama-not knowing what
is the goal of life and the process to achieve it. The last one is called bhajana-virodhi-visaya
bhrama: not understanding what is detrimental to our bhajana. So these misconceptions
will have to go away.
2) Then the second type of anartha it called asat trsna, thirst for asat, that which
is not opposed to our eternal nature. It is also of four types: 1) the thirst for
material enjoyment in this world; 2) the desire for happiness in the heavenly planets,
svarga loka. The third one is the desire for asta siddhi and nava nidhi, the eight
perfections of yoga and nine jewels of Kuvera. The fourth one is liberation. This
is also called asat trsna, thirst for that which is opposed to our eternal nature.
3) Aparadha-this is of four types. The first one is seva-aparadha. That means offences
to Krsna's svarupa, the deity in the temple. There are thirty-two types of seva-aparadha.
Then there are ten types of nama-aparadha. The next aparadha is called tadiya-aparadha,
offences to those who are tadiya-they belong to Krsna, such as Vaisnavas, Tulasi
devi, guru, sastra and so on. Then jiva-aparadha, to all jivas, even those who are
not devotees. They are apparently disconnected from God, but we should not make
offences even to an ant. These are the four types of offences.
4) The last one is hrdaya durbalya, weakness of heart. This is manifest in the tendency
to be proud, as well as fault-finding, enviousness, duplicity and attachment to
very insignificant things.
Now the question comes, what is anartha? Where is it? We all have anarthas we have
to deal with, so if we just knew what they were and where to find them, then we
could locate them and wipe them off the face of the earth. OK anarthas, you've been
giving me so many problems. We're going to line you up against the wall andŠ We've
heard so much about all the different types of anarthas, but what are they and where
are they? We know about so many substances-earth, water, fire, air, ether, intelligence,
mind, false ego-we know all the ingredients, the twenty-six elements of the material
world. But I never saw anartha anywhere among the elements. So what are they made
of? What is this anartha? In Jaiva Dharma, Srila Bhaktivinoda Thakura clearly explains
the conception of anartha, which is called naisargika phal, the fruit of nisarga.
In other words, when the jiva undergoes vikara and his svabhava becomes latent,
he attains nisarga, an aquired nature. Anarthas are the automatic characteristics
of his citta-vrtti, the tendency of his consciousness due to having an acquired
nature. Now the jiva has become hard, so he will have to become very soft. He will
have give up his rigid behavior and attitudes and learn to relax a little bit. This
relaxation or melting means that he will have to let go of his accustomed behavior
as a softness gradually comes in the jiva. This softness indicates that he is gradually
becoming free from nisarga, the acquired nature.
What is the method by which the jiva gradually becomes soft and lets go of the acquired
nature, which is characterized by the presence of so many different anarthas? It
is called saranagati. Surrender is the process of giving up the nisarga, the acquired
nature. And how do you know that the jiva is giving up his nisarga? Because these
anarthas, which are the fruits of nisarga, are all gradually disappearing; they
are fading away and becoming less and less and less. That is called anartha nivrtti.
So:
adau sraddha tatah sadhu-
sanga 'tha bhajana-kriya
tato 'nartha-nivrtti syat
tato nistha rucis tatah
From sraddha up to ruci are the progressive steps of the gradual process of saranagati.
Now we can understand saranagati-giving up nisarga and approaching our actual svabhava.
So Bhaktivinoda Thakura explains that in this process of saranagati, there are six
angas, six limbs. What are they?
anukulyasya sankalpah pratikulyasya varjanam
raksisyat iti visvaso goptrtve varanam tatha
atma-niksepa karpanye sad-vidha saranagatih
(Hari-bhakti-vilasa 11.676)
Anukulyasya sankalpa, we make a strong vow, I will do everything which is favorable
for devotional service. Pratikulyasya varjanam, I will make a determined effort
not to do anything against my practice of devotional service. Raksisyatiti visvaso,
I have a strong faith that in any situation Krsna will protect me. Goptrtve varanam
tatha, Now and tomorrow and forever, I will not have to do anything for my maintenance,
Krsna will maintain me. Dainya, to always be meek and humble and give respect to
others. And atma-nivedana means to not have any interest separate from the interest
of Krsna. In the beginning, surrender means to Gurudeva and Vaisnavas, gurupadasraya,
surrendering completely to Gurudeva,because at first we don't know Krsna. To not
have any interest separate from the desire of guru, to make your desire and the
desire of guru one-this is atma-nivedana.
The six angas of saranagati are composed of five moods. The first mood is called
pratijna, promise, anukulyasya sankalpah-pratikulyasya varjanam, I will do everything
favorable and give up everything unfavorable. These two together make one mood that
is called pratijna, I promise-this mood should come. Then the next mood, Krsna will
certainly protect me, is called visvas, confidence, confidence in Krsna. The third
mood, I know that Krsna will maintain me throughout my whole life-this is called
nirbharata, dependence. Then, to always be humble-this is dainya bhava. And finally,
atma-nivedana means not to have an independent mood. To depend on Krsna is one mood
and not to have any independent mentality is the final mood.
So now we can see where we are. We are in misra-sattva. Some devotees are very pure,
I know, but myself and others like me are now absorbed in misra-sattva. Our jivatma
has undergone vikara, some transformation, and we are ruled by an acquired nature,
nisarga. The fruit of this nisarga is anartha, but if everyday we try to keep in
our hearts these five moods, that is, a very firm promise, confidence in Krsna,
to depend on Krsna, to always be humble, and have no self-interest, then when these
five moods are firmly situated in the heart, that means that the nisarga has gone
away.
The combination of these five moods together is called sraddha, faith-this sraddha
is suddha, it is pure. This is called paramartika sraddha. The first sraddha, as
found in the verse 'adau sraddha tatah sadhu-sanga', is not paramarthika. It is
not transcendental faith. It is worldly faith only, and it is soft, but because
it came about by some contact with a sadhu, there is a slight scent of paramartika
sraddha in it. It manifests in the feeling that only Krsna is worshipable; all the
demigods are not worshipable, only Krsna. If this mood is there-that God is a person
and He is the object of my worship, not anyone else-this laukika sraddha mentioned
here is called 'adau sraddha'. There is only a smell of paramarthika sraddha in
it in the form of one-pointedness towards Krsna. But strictly speaking, at this
time, sraddha is not called paramartika because it is mixed. The jiva is still in
the stage of misra-sattva, but he is trying hard to make a strong promise: I will
follow everything my Gurudeva said. I have confidence in Guru and Krsna. Guru and
Krsna will maintain me, and I will not be independent.
When these moods gradually become stronger and stronger, and five moods are combined
in the heart, that means naisargika phala is going away. This is called anartha
nivrtti, and the devotee becomes steady. Now his suddha mood is coming. He is advancing
to the platform of being liberated, because the effect of the modes of nature is
going away. In nistha he is still not fully surrendered, but when ruci starts to
come, he is known as saranagat, unconditionally surrendered. Even when he is in
nistha, these five moods are always in his heart; he never lets go and no material
moods predominate. Then if he will continue to associate with a sadhu, ruci will
come. Why? Because there is some light coming out from that association. By his
own effort alone, he can only realize something of brahma, but by that association
he can have a realization-I want to serve Krsna in a particular way. Before taking
sadhu sanga, he was not entitled to this realization. And when that feeling comes
to serve Krsna in one particular mood, he has entered ruci.
The bhakti-lata-bija has been called sraddha which is steady and mixed with pure
ruci. The inner portion of the bhakti-lata-bija is the desire to serve Krsna, krsna-seva-vasana,
and the outer portion is sraddha, faith. The external symptom that someone has faith
is 'sa ca saranapati laksana' (Amnaya Sutra 58), they are unconditionally surrendered
and are manifesting these five moods. Now there is an important point to note here.
Srila Bhaktivinoda Thakura said that when the six angas of saranagati are manifest,
five feelings are firmly situated in the heart of the jiva. Those five feelings
combined together is called sraddha and that mood is the first step that the conditioned
jiva takes in becoming like the nitya parikaras, the associates of Sri Krsna in
the spiritual world. The associates of Radha and Krsna in the spiritual world always
have these moods, but in a very advanced degree. When the living entity gives up
his nisarga and these five moods are firmly situated in his heart (he has achieved
sraddha), that is the first step that the jiva takes in becoming just like them.
If you want to live in this world, you have to be like everyone else. But if you
want to live in that world, you'll have to make the first step in becoming like
them, and that is paramarthika sraddha. This will not come in misra-sattva or during
nisarga. Naisargika phala should melt away by the process of saranagati; the devotee's
mood must be steady, and then he comes in his suddha mood.
Now, from this suddha mood begins ruci, and suddha-bhava is coming. Visuddha-bhava
refers to the transformation of brahma-jnana into sambandha-jnana, and brahmananda
into premananda, but this has not happened yet. The transformation has not yet taken
place properly until bhava-bhakti comes. Ruci is the first appearance of suddha-bhava,
and in this stage he must have association. When ruci becomes thicker, it turns
into asakti, attachment. In the stage of asakti, now his heart is so pure that he
can realize his spiritual form. He can see an abhasa (semblance) of his spiritual
form at the time of chanting-some sphurti takes place by mercy of guru. Why? The
form was already there, but covered. Therefore Sri Caitanya Mahaprabhu says:
ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadha-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
Ceto darpana marjanam refers to sraddha, you should have some paramarthika sraddha.
When you chant, bhava-maha-davagni-nirvapanam, all the anarthas are going. Then
sreyah-kairava-candrika-vitaranam: this means that the name is like the moon and
the rays of bhava are coming from that pure name. But in the stage of ruci, you
are not chanting the pure name. Therefore, you must do kirtana with devotees who
are chanting the pure name. And the rays coming out from that pure name will induce
the lotus of your heart to open. This is ruci. The jiva can go up to liberation
himself, but when he does kirtana with someone who has visuddha mood, then its rays
touch his heart and initiate the first feeling that I want to serve Sri Radha-Krsna
like Rupa Manjari. This is called ruci. Why? Because the rays of bhava coming from
his association are opening his heart, and when it starts to open more and more,
he sees the abhasa of his own svarupa in the stage of asakti. At the time of bhajana,
he sometimes sees Radha and Krsna and Vrndavana also. But because his own visuddha-bhava
has not come yet, he has no seva-adhikara, he has no qualification to go and serve
Them. Gurudeva always says, He can see but he can't touch. Like in a sweet shop,
the sweets are behind glass-you can see the sweets but you cannot taste them.
So in that stage, he should associate more and more, and the more he stays in contact
with someone who is on fire, then the fire, the potential within him, comes out
and he goes from asakti to bhava. That is called:
suddha-sattva visesatma prema suryamsu samya-bhak
rucibhis citta-masrnya krd asau bhava ucayate
What is bhava? Now, by his association, the potential which was in him comes out.
Rucibhis citta-masryna, and his citta is masrnya. Now it just melts completely,
it becomes completely molten-that is called bhava. What is the melting of the heart?
This involves three types of tastes: bhagavat-prapti-abhilasa, anukula-abhilasa
and sauhard-abhilasa. In ruci, this desire arises, but when bhava comes, his heart
totally melts and his spiritual body is now totally enlivened-he is composed of
this taste. What is that? Bhagavat-prapti-abhilasa-to attain Radha and Krsna; anukula-abhilasa-to
serve Radha and Krsna in such a way that They become extremely happy; and sauhard-abhilasa-to
not only serve Them, but to be really really intimate, to have one heart with Them,
to become tadatmika with Radhika. This is bhava.
In misra-sattva, the jiva has nisarga, he is very hard. When the nisarga goes away,
he becomes pure. But it is not until he goes on doing bhajana in the association
of pure devotees that the heart totally melts. Then, all the potential for love
of Krsna comes out in the form of intense desires-to always be with Radha and Krsna,
to always serve Them, and not only to serve Them but to have intimacy and equality
with Them. Therefore, what is the process of sadhana-bhakti? This is very important.
Through proper sadhana and association, all types of tattvas can be understood.
Now we are coming to sadhana-bhakti-tattva. Rupa Gosvami gives the definition in
Bhakti-Rasamrta-Sindhu:
krti-sadhya bhavet-sadhya
bhava sa sadhanabhida
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata
What is sadhana? Krti-sadhya, you achieve this by your senses. You are engaging
the senses of your body and mind in hearing, chanting and remembering. Sadhya bhava
sa sadhanabhida-so that you can attain your sadhya bhava, your perfect mood. Then,
if you will hear this first line, it seems that by doing sadhana, you will get something.
But no, it is not that by practicing you will get it; it's not like that. This mood
is nitya-siddhasya, nitya-siddha-bhava. Siddha means established, it is established
in the heart. It is a potential within the jiva, but you will have to do sadhana,
and by doing this sadhana, what will happen? Prakatyam hrdi sadhyata, it will manifest.
Gurudeva gives the example of stones-in stones there is fire, but you can't see
it. However, if you strike two stones together, sparks jump out. Don't think that
by clashing the stones together, you made a spark. The fire was already there; you
only caused it to manifest. In the same way, when someone does sadhana, he is trying
hard again and again; when nitya-siddha-bhava manifests, one should not think that
it was produced by one's sadhana. Only prakatyam hrdi sadhyata-what was always there
comes out. So when the relationship with Krsna manifests in the heart of the jiva,
he feels, I was always the servant of Radha and Krsna. This is who I am. This is
self-realization. So even though bhava is something you attain by sadhana, when
it comes, he feels like I always had it. This is something very weird. We have to
go on chanting. There are not any words to tell what this experience is. Only Rupa
Gosvami felt and realized everything, and he is telling us in his writings.
At the time of doing sadhana-bhajana, the devotee can realize, O Rupa Gosvami, how
did you write such a wonderful thing! And then a very intense desire comes in you
to run and fall at his feet. What Rupa Gosvami has written is so sweet and beautiful.
If one will do bhajana, he can realize the words of Srila Rupa Gosvamipada. Now
there is one important point here. In Siksastakam, Sri Caitanya Mahaprabhu writes,
vidya vadhu jivanam. When asakti comes you will realize, Oh, I am the maidservant
of Radhika, but you cannot serve Her. So, anandambudhi vardhanam, the ocean of ananda
is increasing (vardhanam). In other words, ananda was already present in the jiva;
now that ananda becomes so powerful. Though the jiva as a vastu is minute, his dharma
is unlimited. His prema dharma is unlimited and so powerful. The vast Supreme Personality
of Godhead, the controller of all existence, can become controlled by the prema
of a tiny jiva. This is the impossible potential of love.
Now, what is the jiva, what nature is in the jiva? I want to explain these tattvas
and how this concept of jaiva dharma makes all tattvas clear. So far, we have explained
bhakti-tattva-what is sadhana-bhakti and bhava-bhakti, and what is sraddha, bhajana
kriya, anartha nivrtti, anartha, nistha, ruci, bhakti-lata-bija, asakti, bhava,
bhava-bhakti and prema-bhakti. All of these concepts have become clear only by understanding
jaiva dharma.
Now we come to another tattva, guru-tattva. If we will understand only Jaiva Dharma,
then we know what is guru-tattva. It does not matter what the jiva does or who he
associates with, he cannot even attain ruci unless he has the sanga of a jata-rati-vaisnava.
Even if he is always hearing, chanting, remembering and performing other limbs of
bhakti, ruci will not come without associating with a Vaisnava in whose heart visuddha-bhava
(visuddha-sattva) is present. The desire to serve Krsna in a particular way, the
bhakti-lata-bija, will not come. And even if he has associated with a guru and he
has received that bhakti-lata-bija, if he does not go on associating, as Gurudeva
always says, It will dry up and be finished.
Now, guru-tattva is clear. The guru must have visuddha-bhava; he must have rati.
Otherwise, the jivas will always go for bhukti and mukti. They are hearing, chanting
and remembering, but what is the result? To have a bigger temple with more marble,
a more comfortable room, a better computer, a bigger car, more disciples and a new
wife. And if they get a new wife, afterwards they want mukti, liberation. So the
jiva will always go towards bhukti and mukti unless he associates with a jata-rati-vaisnava.
This is bound to happen; the jiva has no choice, because that is all there is in
the tatastha-sakti. The refinement of brahma-jnana and brahmananda takes place only
by the association of someone with visuddha-bhava.
We have explained bhakti-tattva, sadhana-tattva, bhava-tattva, prema-tattva, and
now guru-tattva is clear. Now come to the next concept, sadhu sanga. You have a
bona fide guru who is liberated, and he gave you diksa mantra. So do you still need
to associate with a sadhu? Yes. Why? Because if you take a piece of wood which is
on fire and touch the other piece of wood and then take it away, what will happen?
Even if it was starting to turn black and smoke a little bit, the spark of fire
will still go out. You'll have to keep that fire there until the other one is also
on fire. In other words, the jiva will have to associate again and again and again
with maha-bhagavat jata-rati-bhava-bhaktas until their own bhava manifests; they
won't burn on their own until the flames of bhava have manifested in their heart.
Even if they have realized sambandha-jnana and they know who they are-sometimes
they see the abhasa of their svarupa in a sphurti-but still, until bhava comes,
they will have to associate again and again. When they achieve rati and have seva-adhikara,
they begin their service to Radha and Krsna. Spontaneously, asta-kaliya-lila comes
in their heart whenever they chant. Until this stage comes, even the heat that was
coming will cool down if they give up associating. So now, the philosophy of sadhu
sanga has been clarified. Do you need to associate with sadhu? Yes. And how much
do you need? You need to associate up to bhava. And when you come to the level of
bhava, then without sadhu sanga, you will go mad. At that point, this question will
not arise. That person does not think, Do I need sadhu sanga? That person rolls
on the ground and weeps bitterly:
sunyayate maha-gostham
girindro 'jagarayate
vyaghra-tundayate kundam
jivatu-rahitasya me
(Sri Prarthanasraya-caturdasaka, verse 11)
The whole of Vrndavana is now like a desert, Giriraja Govardhana is like a python
eating me alive. Radha Kunda is like the mouth of a tiger about to devour me alive.
Srila Raghunatha dasa Gosvami is asking, Why is it like this? Because I don't have
the association of Rupa Gosvami. There is no need to ask such a person, Do you need
sadhu sanga? They are beyond any misconception in this regard.
We have clearly explained the necessity of and the extent to which we need sadhu
sanga. We have also discussed what kind of sadhu we should associate with, and what
is vaisnava-tattva. Next we will look at pramana-tattva. Does anyone know Dasa Mula
Siksa?
amnayah praha tattvam harim iha paramam sarva-saktim rasabdhim tad-bhinnamsams ca
jivan prakrti-kavalitan tad-vimuktams ca bhavad bhedabheda-prakasam sakalam api
hareh sadhanam suddha-bhaktim sadhyam tat pritim evety upadisati janan gauracandrah
svayam sah
There are so many more tattvas and they all expand on the basis of one fundamental
idea, a clear conception of the dharma of the jiva. Therefore, my Gurudeva often
remarks that Jaiva Dharma is a masterpiece and anyone who is well acquainted with
it will become very strong because he will know every siddhanta without any doubt
or misconception.
Gaura premanande!
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