Reality: by Itself and for Itself

by Srila Bhakti Rakshaka Sridhara Maharaja

Isavasyam  everything is meant for God. That is the Hegelian theory: reality is by itself and for itself. Hegel is the founder of Ideal Realism, so he says, Reality is by itself and for itself. By itself, means that he is His own cause; no one has created Him. Otherwise, whoever had created Him would have primary importance.
For itself, means that God exists only to fulfil His own purpose. This is the universal truth: everything is for Him, and nothing is for anyone else. So, when we think that the things around us are meant for us, or for our nation, or for the human beings, this is all a false calculation, and knowledge based on such a miscalculation has its reaction.
To every action, there is an equal and opposite reaction. I am eating something; it is entitled to eat me. In the Manu Samhita, the word mamsah is used to indicate meat. Mam means Me, sah means he. Mamsah means me-he. What is the meaning? I am eating him, and he will eat me afterwards as a reaction. He is entitled to devour me, as I am at present devouring him. This is the underlying meaning  every action, whatever it is, has its reaction. This is confirmed in the Bhagavad-gita (3.9):

yajnarthat karmano nyatra, loko yam karma-bandhanah
tad-artham karma kaunteya, mukta-sangah samacara

Unless work is done as a sacrifice for Visnu, one's own work will be the cause of bondage; therefore work on My behalf, and free yourself from the chain of action and reaction. Bhagavad-gita says that any work, no matter what it is, causes a reaction. For example, you may nurse a patient. Apparently , it is a good thing, but you are giving the patient medicine that comes from killing so many insects, trees, creepers and animals.
You may think that your nursing is a very pure duty, but you are causing a disturbance in the environment, and you will have to pay for that. In this way, whatever we do here cannot be perfectly good. The German philosopher Kant has said, Without good will, no action can be perfectly good. But we are of the opinion that even good will is impossible here in this mundane plane. According to Kant, good will is a pure thing, whereas no action here can be perfect, but we say that even good will is impossible in the relative calculation of the world, because we are plodding in the mud of misunderstanding.
Pure knowledge comes only from above, and we have to learn to accept that. When that sort of understanding comes within us, it is known sraddha, or faith. Faith is also a great thing. We should have faith that if we do our duty towards the absolute, then all our duties to the environment in all directions are automatically done (krsna bhakti kaile sarva karma krta haya). By satisfying Krsna, the whole universe becomes satisfied, for one who is dear to Krsna is dear to the whole universe (yasmin tuste jagat tustam prinito jagat). Just as by watering the root of the tree all the leaves and branches are automatically nourished, by fulfilling one's duty towards Lord Krsna all one's duties are automatically fulfilled.

Krishna, The Supreme Scientist

by Bhaktisvarupa Damodara Swami

When we think calmly and carefully about this wonderful universe, we can see that everything is working under the control of a supreme brain. The arrangements in nature are perfectly ordered. Things would be at random without the careful planning of a scientific and engineering brain. It is a common understanding that there is a cause behind each action. A machine cannot run without an operator. Modern scientists are very proud of automation, but there is a scientific brain behind automation also. Even Albert Einstein agreed that there is a perfect brain behind all the natural physical laws. When we talk about “brain” and “operator,” these terms imply a person. They cannot be impersonal. One may inquire who this person is. He is Lord Sri Krsna, the supreme scientist and supreme engineer, under whose kind will the whole cosmos is working. Sri Krsna says: “The whole cosmic order is under Me. By My will it is manifested again and again, and by My will it is annihilated at the end.”

prakrtim svam avastabhya
visrjami punah punah
bhuta-gramam imam krtsnam
avasam prakrter vasat
Bhagavad-gita 9.8

Now let us look into a few samples from the Lord’s creation, and upon contemplating these exemplary aspects, one should develop a better understanding and appreciation of the existence of the most powerful brain, Lord Sri Krsna. The sun that we see daily is the nearest star. It is one hundred earth diameters across and is ninety-three million miles away from the earth. Every day the sun supplies the solar system with a tremendous amount of heat, light and energy. “The very tiny fraction of the sun’s energy that falls on the earth estimated at about five parts in a hundred million million is about 100,000 times greater than all the energy used in the world’s industries. The total energy the sun emits in a single second would be sufficient to keep a one-kilowatt electric fire burning for 10,000 million million years. Put in a different way, the energy the sun emits in one second is greater than the whole amount of energy the human species has consumed throughout its entire history.” [Fred Hoyle,Astronomy (Garden City, New York Doubleday and Company, 1962), p. 232.] Yet it is only one of the countless number of stars floating in the sky in every direction. With the material scientific brain, the thermal, electrical and nuclear powerhouses have been made. These can supply heat, light and energy to a small, limited extent, but Lord Krsna is supplying the whole planet with an unlimited source of energy just from one sun. Krsna says: “The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of the fire are also from Me.”

yad aditya-gatam tejo
jagad bhasayate ‘khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam
Bhagavad-gita 15.12

The planets are revolving in a systematic path around the sun. Even within the smallest atom, the electrons and the protons are orbiting around the nucleus in a perfect manner.

Thus, from the submicroscopic realm of the atom to the expanding reaches of the galactic objects, this material universe is running like intricate, well-oiled clockwork according to great natural physical laws and principles. Scientists have gained great acclaim for making a few spaceships, whereas Krsna effortlessly produces gigantic spaceships, such as planets and stars, which are perfectly equipped and maintained. In Bhagavad-gita Krsna says, gam avisya ca bhutani dharayamy aham ojasa: “I enter into each planet, and by My energy they stay in orbit.” (Bhagavad-gita 15.13) The laws made by the supreme brain always remain perfect; they are never violated. We never see the sun rising in the west and setting in the east. The colorful rainbow that we observe when the sun is shining during a shower is only visible when the sun is behind the observer, due to the laws of refraction. Also, each year the seasons change quite periodically, producing symptoms unique to each season.

Now let us look into some aspects of the Lord’s creation at the molecular level. Chemists find that the different colors in flowers are due to chemicals called anthocyanins, and the different aromas are mostly due to chemicals called terpenes and terpenoid compounds. The molecular frameworks for these compounds range from very simple structures to very complex networks. Camphor, for example,is a terpenoid compound, and the characteristic odor of lemons is due to the molecule called limonene, which is one of the simple terpenes. Similarly, the characteristic colors in carrots and tomatoesare due to molecules called carotenoids, which are higher forms of terpenes. The molecular framework for each definite color or aroma is wonderfully unique. A little change in position of a few atoms in the molecule, a little variation in the geometry of the molecule or a slight change in the size of the molecule can cause a color to change from orange to red, a mild, pleasing aroma to become repellent and pungent, and a flavor to change from sweet to bitter. On one extreme we find the smallest molecule, the hydrogen molecule, which contains only two atoms of hydrogen. On the other extreme we find giant molecules such as the proteins and nucleic acids (DNA and RNA), the building blocks of all living material bodies, which contain innumerable atoms made for a definite function. Similarly, the crystalline pattern of each different molecule is unique. The geometrical shape for sodium chloride (common salt), for example, is cubical. Charcoal, graphite and diamonds are all derived from the same element, carbon, and yet the shining and transparent diamond is extremely hard, whereas graphite is soft, black and opaque. This is due to the difference in the crystalline forms of these molecules. In the crystal lattice of the diamond, each carbon atom is tetrahedrally surrounded by four other carbon atoms at a distance of 1.54 angstroms (one angstrom =10-8 cm.). In graphite, by contrast, the three bonds of each carbon atom are distorted so as to lie in the same plane, the fourth bond being directed perpendicularly to this plane to link with a carbon atom of the neighboring layer.

In this way we can cite innumerable examples of molecular networks so fantastically and delicately arranged that chemists cannot but wonder about the most expert hand and brain who is making all these wonderful artistic arrangements in His laboratory. Indeed, the intelligence and ability of the supreme scientist, Sri Krsna, are inconceivable (acintya). There is no scientist who can deny it. How then can any chemist abstain from appreciating the wonderful works of the Supreme Lord, Sri Krsna? In Bhagavad-gita we find: “One should meditate upon the Supreme Person as the one who Knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.”

kavim puranam anusasitaram
anor aniyamsam anusmared yah
sarvasya dhataram acintya-rupam
aditya-varnam tamasah parastat
(Bg. 8.9)

At best, scientists can only try to imitate the wonderful artistic works of the Supreme Lord. They cannot even do this properly, and most of their attempts lead to failure and disappointment. Even when they are partly successful, it is only with the greatest difficulty. For example, Professor R.B. Woodward of Harvard, a Nobel Prize winner in chemistry (1965), and Professor A. Eschenmoser of Zurich took eleven years to synthesize the vitamin B12 molecule. Altogether, ninety-nine scientists from nineteen different countries were involved just to accomplish this one small task. [James H. Krieger, Chemical and Engineering News, March 12, 1973, p. 16.] Yet Krsna is making all these complex molecules at will.

Interestingly enough, when scientists fail again and again in their attempts to make something, they consciously or unconsciously pray to God for help. Does this not indicate the existence of the supreme scientist. Lord Sri Krsna, and the natural subordinate position of all other living entities? A crude example is the explosion that occurred inside the Apollo 13 spacecraft during its attempt to land on the moon on April 11, 1970. The Apollo capsule was made by hundreds of scientific and technological brains and cost millions of dollars. No one could predict that there would be an explosion. When it happened, however, and the lives of the three astronauts were in danger, those involved in the mission requested all the people on earth to pray to God for the safe return of the astronauts. Such is the situation. At times of danger, most people tend to remember God, although at other times they forget Him.

Now, let us look into some very simple and graphic examples of the artistry of the Lord’s creation. We see that among the lower forms of living entities, social organization is very smoothly maintained. For example, in a bee colony the queen bee is nicely taken care of by the drones (male bees), while the workers collect nectar from flowers all day long. It is quite amazing to consider how the bees, with their tiny bodies, can collect such a great amount of honey for themselves as well as for other living entities. In this way, the colony is maintained with beautiful order. Similarly, the loving relationship between a mother and her baby is quite clearly visible even in very small forms of living entities. During the monsoon season in tropical countries, when there are torrents of rain, the small ants run to find shelter, carrying their eggs on their heads. The spider makes its wonderful webs with great architectural skill to serve as a shelter as well as to catch its prey for survival. Silkworms spin hundreds of yards of fine threads to form cocoons for their shelter during the pupa stage. Inside a tiny seed, smaller than the size of a mustard seed, the whole potency of a big banyan tree is present. In this way, we can see the wonderful arrangements of the Supreme Lord, who is creating, maintaining and guiding all living entities, small or big. Krsna says: “Furthermore, O Arjuna, I am the generating seed of all existences. There is no being-moving or unmoving-that can exist without Me.”

yac capi sarva-bhutanam
bijam tad aham arjuna
na tad asti vina yat syan
maya bhutam caracaram
(Bg. 10.39)

The main trouble with material scientists is that they generally neglect the most important and fundamental aspect of their inquiries. For example, when Newton saw the falling of the apple, he asked why and how the apple fell. However, he did not inquire who caused the falling of the apple. As an answer to his inquiry, he discovered the laws of gravitation. His answer was that the apple fell because of the laws of gravitation. But who made the laws of gravitation? Srila Prabhupada kindly explains that the apple did not fall while green but while ripe. Therefore Newton’s gravitational theory was not enough to explain the falling of the apple. There is some other cause behind the total scene of the falling and, thereby, behind the law of gravitation. That cause is Lord Sri Krsna. In Bhagavad-gita we find,vasudevah sarvam iti: “Krsna is the cause of all causes.” (Bg. 7.19) Furthermore, scientists have to know that the little ability they have is also given by the Lord. Krsna says, paurusam nrsu: “I am the ability in man.” (Bg. 7.8)

By various mechanical means (telescopes, etc.), assumptions, empiric theories and conceptual models, cosmologists and astronomers are trying with tremendous vigor to understand what the universe is, what its size is, and the time scale of its creation. At the present time they are speculating that there may be a tenth planet in the solar system, and they are trying to locate it. [D. Rawlins and M. Hammerton, “Is There a Tenth Planet in the Solar System?” Nature, December 22. 1972, p. 457] How far they will be successful in finding a real answer to their attempts only time can tell. But the fact is that they will never be able to fully discover the secrets of nature, which is the product of creation of Krsna, the supreme scientist. Any thoughtful person can understand how foolish he is even to dream of measuring the size of this universe, since he does not know completely the nature of the sun, the nearest star. Srila Prabhupada cites the example of the philosophy of Dr. Frog, who lives in a well of three feet and has no idea how vast the Pacific Ocean is but who speculates that the Pacific Ocean might be five feet wide, ten feet wide, etc., comparing it to his well. The point is that comprehending the unlimited knowledge beyond by our limited means is simply a waste of time and energy. All the knowledge is already there in the authorized scriptures, the Vedas. One simply has to take the knowledge from the supreme authority, Krsna.

The details of the creation of this material universe and the living entities like demigods, men and others have been given in theSrimad-Bhagavatam, First Canto, Chapter Three, verses 1-5. The description of the material and spiritual universes is completely given in the Brahma-samhita, Fifth Chapter, and from Bhagavad-gita we get the clear information that the entire material universe is only one fourth of the creative energy of the Supreme Lord, Sri Krsna. The other three fourths of the creative energy of the Lord are manifested in the spiritual sky, called the Vaikunthaloka.

Lord Sri Caitanya Mahaprabhu, the golden avatara(incarnation) of the Supreme Personality of Godhead Sri Krsna, clearly explained to Sanatana Gosvami, one of the Lord’s intimate disciples, about the nature of these universes. The Lord explained that the material universes have a limited length and breadth, whereas no one can measure the length and breadth of all the Vaikuntha planets. These Vaikuntha planets are like the petals of a lotus flower, and the principal part of that flower is the center of all the Vaikunthas. This part is called Krsnaloka, or Goloka Vrndavana. The Supreme Lord, Sri Krsna, has His original eternal abode on this planet. The other Vaikunthas are also inhabited by residents who are full with six opulences-wealth, strength, knowledge, beauty, fame and renunciation-and in each and every Vaikuntha planet a different expansion of Krsna has His eternal abode. [Prabhupada, Teachings of Lord Caitanya, pp. 82-83.] Material scientists have no information of this vast knowledge.

Certainly, the secrets of the universe cannot be unfolded by the tiny brains of material scientists. We should agree without a doubt that man’s vision in all directions is extremely limited by the inadequacies of his senses, his technology and his intellect. None can deny the existence of the supreme scientist, Sri Krsna. He is the proprietor and knower of everything. Krsna says: “O son of Prtha, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men…

bijam mam sarva-bhutanam
viddhi partha sanatanam
buddhir buddhimatam asmi
tejas tejasvinam aham
(Bg. 7.10)

O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.”

mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
(Bg. 7.7)

Only fools would argue about the existence of the Supreme Lord, Sri Krsna. In Bhagavad-gita, Sri Krsna says: “Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.”

na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jnana
asuram bhavam asritah
(Bg. 7.15)

Therefore, instead of denying and challenging the existence of the supreme scientist, Lord Sri Krsna, or God, it should be the prime duty of all our scientist friends to appreciate the inconceivable brain of the Lord and His wonderful manifestations everywhere. One may falsely claim the credit for the discovery of radio, television, computers, penicillin, etc. But the fact is that everything was already there because nothing can come out of nothing. If someone claims that anything belongs to him, he is the greatest thief. He is stealing property from the supreme father, Sri Krsna, and claiming it to be his. Nothing belongs to us. Everything belongs to Krsna. Sri Isopanisad says: “Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong.”

isavasyam idam sarvam
yat kinca jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam
(Sri Isopanisad, Mantra 1.)

Do not to take any decision by own initiative

(from www.vina.cc)  by Srila B.B. Tirtha Goswami Maharaja

Whenever I submitted difficult problems to my Most Revered Gurudev, He used to give me the advice not to take any decision by own initiative as the mind and intellect of a finite being (conditioned soul) is also finite and prone to commit mistakes. Any decision taken by the finite mind and finite intellect can increase problems. The correct way is to take absolute shelter of the Lotus Feet of the Supreme Lord and His Absolute Counterpart Gurudev or suddha bhakta, who are omniscient and All-Merciful. A light of Transcendental Divine Knowledge will then enter into the heart of such a surrendered soul and remove all their doubts. All problems will be solved by it immediately and effectively. I mean to say, in short, we should not be carried away by our finite mental and intellectual feelings. One should be guided by the realised souls. Finite individual souls of this world by their finite intellect can never solve their own problems nor of others as they are enveloped by illusory energy. They have misconception of the self and misunderstand their actual requirements. Further difficulty is that the association of a bona fide suddha bhakta or sadguru is very scarce. Our only hope is this – the Supreme Lord Sri Krishna has said in the Gita, ‘If anybody is sincere he will never be deceived’. God exists in the heart of every soul and knows everything. Nobody can do good or bad acts without His knowledge and the Supreme Lord is controlling the fruits of the actions of all. We can do actions but can have no hold over the fruits of actions.

‘To those who always worship Sri Krishna with sincerity of heart, the Supreme Lord bestows wisdom to understand the way to attain Him.’ (Bhagavad Gita10.10)

What is Pure Bhakti?

 Lord Krishna is Hrishikesha

Sri Srimad Bhaktivedanta Narayana Maharaja spoke at Sri Jagannatha Puri- evening of October 9, 2001  [As usual in Puri, Srila Narayana Maharaja spoke in a combination of Hindi, Bengali, and English. The English is presented as it is, and when he spoke otherwise, he called on various disciples to translate:]
Yesterday I explained in brief how Sri Caitanya Mahaprabhu, the endless ocean of rasa, inspired all truths in the cloud-like Srila Raya Ramananda. Then, He in turn heard and realized all these truths from Srila Raya Ramananda. He attained vijnana, realization of those truths. Now, if you want to enter deeply in the dialogue of Srila Raya Ramananda, Raya Ramananda Samvad, you will have to know some primary things. Those who want to really deeply enter Raya Ramananda Samvad and realize it, should be sincere. They should be very sincere. They should know what is perfect bhakti, that is, svarupa-siddha-bhakti, and they should know what is sanga-siddha-bhakti, aropa-siddha-bhakti, and karma-jnana-misra-bhakti. The definition of pure svarupa-siddha-bhakti is the barometer of bhakti, and from it we can know whether or not one is performing bhakti and what class of bhakti he is in. Otherwise we cannot.
First we should try to explain what is bhakti.
[Sripad Madhava Maharaja translating Srila Narayana Maharaja's Hindi:] Srila Maharaja just explained that prior to Sri Caitanya Mahaprabhu, so many acaryas came to this world, like Sandilya Rsi, Parasara Muni, Narada Rsi, Vyasa, etc. Sandilya Rsi has defined bhakti in his books. He explained that if one has great attachment and a sense of 'mineness' for God, that is called bhakti, but he did not clarify who is God- Lord Krsna, Lord Ramacandra, or any Visnu incarnation. After that, our Purvacarya [previous acarya] Sri Narada Rsi has defined bhakti in his Narada-pancaratra:

sarvopadhi-vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa-
sevanam bhaktir ucyate

"Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one's senses are purified simply by being employed in the service of the Lord." (Cc. Madhya 19.170) Sarvopadhi-vinirmuktam. You have to be free from all material designations, such as, "I am a king," "I am a subject," "I am the husband of this lady," or "I am a wife." Tat-paratvena nirmalam. There are two principles in this world. One is tat-padartha and another tam-padartha. Tat means Bhagavan, and tam means the jiva. Tat-paratvena. You have to be absorbed completely in the bhajana of Bhagavan, who sad-vastu, the reality. Then your heart will be pure. Tat-paratvena nirmalam / hrsikena hrsikesa-sevanam. After that, being pure hearted, you should serve God with all of your senses. Ambarisa Maharaja has shown us the light of how to serve God with all one's senses. If you do that, then it will be bhakti.
In Srimad Bhagavatam we have also seen the definition of bhakti:

sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati

["The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self." (Srimad Bhagavatam 1.2.6)] In another sloka it is stated:

laksanam hi bhakti-yogasya
nirgunasya hy udahrtam
ahaituky avyavahita
ya bhaktih purusottame

["The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord." (Srimad Bhagavatam 3.29.12)] Sa vai pumsam paro dharmo. This is the best religion for living entities. Here pumsam means all living entities. Ahaituky apratihata / yayatma suprasidati. One has to serve continuously. Continuous means like an unbroken stream of honey. If you pour honey from a jar, its flow is an unbroken stream from top to bottom. Similarly, you'll have to do bhakti continuously. Here atma means that both the soul and Supersoul will be pleased. If the Supersoul is pleased, then the soul will be automatically pleased.
After all, by the causeless mercy of Sri Caitanya Mahaprabhu, Srila Rupa Gosvami has defined bhakti in his Bhakti-rasamrta-sindhu. Hearing that definition, all the associates of Sri Caitanya Mahaprabhu became overjoyed. Raising his two arms, Srila Haridasa Thakura began to dance. Now Srila Maharaja is going to explain Srila Rupa Gosvami's definition.
[Srila Narayana Maharaja again spoke in Hindi and Sripad Ramacandra dasa Adhikari translated his words:] Srila Maharaja is explaining here that in order to enable ourselves to enter Raya Ramananda and Sri Mahaprabhu Samvad, first we have to know what is bhakti. Srila Maharaja has taken the definition bhakti from Srila Rupa Gosvami. Srila Rupa Gosvami's definition includes all the other definitions of the previous acaryas. Anyabhilasita sunyam jnana-karmady-anavrtam, anukulyena krsnanu-silanam bhakti uttama.
What is the svarupa-laksana, intrinsic nature, of bhakti? It is anukulyena krsnanu-silanam, constant endeavors performed to please Krsna. At the same time, we should know what should be avoided. That is called the tatastha-laksana, marjinal characteristic, of bhakti. The tatastha-laksana is anyabhilasita sunyam jnana-karmady-anavrtam.
[Sripad Aranya Maharaja (translating Srila Narayana Maharaja's Hindi):] Srila Maharaja has explained what is anusilanam, nivrtti-mulaka and pravrtti-mulaka, making constant endeavors to reject what is unfavorable and accept what is favorable for bhakti.
When sadhana is mature then:

'mane' nija-siddha-deha kariya bhavana
ratri-dine kare vraje krsnera sevana

"There are two processes by which one may execute this raganuga bhakti - external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the sastric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Krsna in Vrndavana in his particular way. He serves Krsna twenty-four hours a day, all day and night." (Cc. Madhya 22.157) Internal service means serving by bhava, as Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami have done. In his definition, Srila Rupa Gosvamipad has not stopped by giving the word krsnanusilanam. He also used another word, and that is anukulyena. What is the necessity of this word? It means the absence of pratikula-bhava, an antagonistic mood towards Krsna.
Some people think that anukulyena means 'pleasing to Krsna', but this is not the meaning. Anusilanam means endeavors which are uninterrupted, going on without any brake, like a flow of honey. Anu also means in the anugatya, under the guidance of, rasika-bhagavat-vaisnavas. Srila Maharaja said, "Don't be like Rupa Kaviraja. He was not following his seniors and superiors. He was not under their guidance; rather he independently made his own new path and process. That is not anusilanam.
How should anusilanam be performed? Anukulyena. This word does not mean giving Krsna pleasure. Anukulyena means the absence of pratikula-bhava, a mood which is unfavorable.
Why is it necessary to understand this? Srila Maharaja explained that if we say that the endeavors simply give Krsna happiness, then two types of faults will spring up. One kind of fault is called avyapti-dosa, and the other is called ativyapti. This should be understood very clearly. The word vyapti means covering. The definition of bhakti should cover or include everything that is bhakti. If the definition is too narrow, it may exclude some things that are actually bhakti, and that is called avyapti-dosa, the fault of under-extension of the definition. The other fault is called ativyapti-dosa. That means when the definition is too broad, too loose, then it covers everything which is bhakti but it extends further to cover those things which are not bhakti. This is the fault of over-extension of the definition.
Srila Maharaja then gave an example to illustrate avyapti-dosa and ativyapti-dosa. The first is ativyapti-dosa, the fault of a definition that over-extends itself to include that which is not bhakti. The example is the wrestlers Canura and Mustika. When Krsna and Balarama came to the wrestling arena of Kamsa, Canura, Mustika, Kosala, and the other wrestlers were ready to fight with Krsna. They challenged Him and inspired His mind with vira-rasa, a mood of heroism. While wrestling, Krsna experienced so much happiness. The wrestlers' fighting was pleasing to Krsna, but it was not bhakti at all. The wrestlers had pratikula-bhava, a mood that was against Krsna. They were not concerned with Krsna's happiness. They wanted to kill Him. They were not concerned with His auspiciousness and welfare. They did not think He should be benefited and happy in His life. In this way, even though the activity of fighting was pleasing to Krsna and gave Him happiness, the wrestlers themselves had pratikula-bhava.
Anukula means 'pratikula-bhava-rohita'. When pratikula-bhava is absent, it is called anukulyena. If one says, therefore, that anukulyena krsnanusilanam means endeavors which please Krsna, the definition will then be extended to include Canura and Mustika, who had no bhakti at all. This would be the fault of ativyapti-dosa, over-extension of definition.
The second type of fault in definition is called avyapti-dosa. Mother Yasoda was feeding Krsna her breast-milk, and Krsna was very pleased by this. However, when she saw that the milk on the stove was boiling over, although Krsna wanted to continue drinking, Mother Yasoda put Him down with one hand and left Him, and went to take care of the milk. Krsna was not pleased by this. He bit His lips. He became angry and frustrated, and tears came from His eyes. He was so angry that He took a vessel of yogurt and broke it.
It seems, then, that this endeavor, this krsnanusilanam that was preformed by Yasoda Maiya, was not pleasing to Krsna. Therefore, if we take the word anukulyena to mean pleasing to Krsna, Mother Yasoda's activity will not be included within uttama-bhakti. Saying this would be a fault of avyapti-dosa, under-extension of the definition.
Actually, all of Mother Yasoda's activities were completely and fully bhakti. She had no idea of Krsna's Bhagavata, that He is Parabrahma. She was only thinking how He will be benefited and how His life will be auspicious. She was thinking, "If the milk will boil over then what would happen? By my breast-milk I cannot make sandesh, I cannot make khira, and I cannot make so many other preparations. If I don't feed these to Krsna, He will not be happy." Therefore, putting Krsna down, she took care of the milk. She had so much love for Krsna that sometimes it seemed that she has more love for tadiya-vastu, the substances in connection with Krsna, than for Krsna Himself. Why? This was because these things gave happiness to Krsna and made His life auspicious and successful.
Srila Maharaja gave another example: If Krsna will tear His cloth or lose His ornaments, Mother Yasoda will twist His ear and give Him a slap. She will show Him a stick and threaten, "O, I will beat you." And when she does this, Krsna becomes upset. He is not pleased with this, so why is she doing it? She thinks, "Krsna should grow up to be well behaved and responsible, and in this way His future will be auspicious and happy. Her activity is really full bhakti, anukulyena, because it's pratikulya-rohita. The endeavor may be pleasing to Krsna or it may not be pleasing to Krsna, but somehow it is for His benefit. Srila Gurudeva raised a point. If someone has this mood, anukulyena, meaning they are devoid of pratikula-bhava, will they be doing bhakti? No, it will still not be bhakti. It will be bhakti when there is both anukulyena and krsnanusilinam.
[Srila Narayana Maharaja:] I gave an example of Krsna in boyhood with Baladeva, Sudama, Madhumangala, and other cowherd friends.
[Sripad Aranya Maharaja:] Srila Maharaja gave the example of Brahmanda Ghata. When Krsna was a small child, his brother Baladeva and so many friends told Yasoda Maiya that Krsna was eating earth. Yasoda Maiya became very concerned. If a baby eats earth he will become sick. She therefore came and asked, "Have You eaten earth?"
Krsna said, "O mother, I have not eaten any earth."
"Baladeva and all Your friends are saying that You have done so. Show me Your mouth."
Krsna opened His mouth and Mother Yasoda looked inside. She not only saw earth, but all the planets and all the universes inside the mouth of Krsna. Still, Mother Yasoda had no idea of that Krsna is the Supreme Lord. She was only thinking, "He is my child. If He is pleased or not pleased by what I do, this is not important. Krsna must grow up to be happy and auspicious in His life."
Srila Maharaja explained that if only this mood of pratikula-rohita is there, it will still not be bhakti. Both elements must be there; that is, anukulyena and also krsnanusilanam. When both combine, this will be uttama-bhakti - as long as there is no anyabhilasita sunyam jnana-karmady-anavrtam. Note that the fault of ativyapti and avyapti is the fault of definition, not the fault of Mother Yasoda or Canura and Mustika.
Srila Maharaja has explained the meaning of anukulyena, but this has been used next to the word anusilanam. When both ideas are together, then they reveal to us the svarupa-laksana, natural characteristic, of bhakti. Alone, neither one nor the other will suffice. If we only take the word anukulyena, which means pratikula-rohita, devoid of a mood which is antagonistic to Krsna, it will not be bhakti. We can see this in the example of an earthen pot. The pot has no mood against Krsna, but we cannot say it is doing any bhakti because it is not doing any anusilinam. It is not performing any endeavor at all - no seva. It cannot be doing bhakti.
Srila Maharaja explained that there are devotees in santa-rasa, the mood of neutrality. If someone in santa-rasa sees a person criticize and insult Krsna, they will do nothing. They will not say anything and they will not complain. They will remain silent. Those in santa-rasa will not feel hurt by those words, and therefore they have not much anusilinam. Jnani-bhaktas are influenced by santa-rasa, and Bhismadeva is an example. In the battle of Kuruksetra, Bhisma took his bow, fired arrows at Krsna, cut His body and made it bleed.
[Srila Maharaja:] Why did he do so? He was thinking that Krsna is the Supreme Personality of Godhead, and He therefore cannot be injured.
[Sripad Aranya Maharaja (translating):] Krsna has a transcendental body. It cannot be divided. He is the Absolute Truth and therefore He will not feel any pain. He cannot be cut, He cannot be killed, and so there is no harm. Is Bhismadeva a bhakta? Or, is he a non-devotee because he is doing this to Krsna? No, he is not a non-devotee. Even though he was shooting arrows at Krsna, he had no pratikula-bhava. He has no mood against Krsna. His jnana, knowledge of Krsna's Godhood, allowed him to think that Krsna was not hurt by his actions.
[Srila Maharaja:] Bhisma Pitamaha did not actually fight with Krsna, nor did he shoot at Him. Who did? A demon inside him. [Sripad Aranya Maharaja]: Srila Jiva Gosvamipada explained in his commentary that a demon entered Bhismadeva and it was he who was shooting Krsna. We therefore see that anukulyena was there. Bhismadeva was pratikula-bhava-rohita, but he was not doing any seva for Krsna. So when there is anukulyena, a favorable mood towards Krsna, along with anusilanam, the cultivation of all endeavors of the body, mind, words, and moods, which is continuous and under the guidance of pure devotees, this is called the svarupa-laksana of uttama-bhakti.
Srila Maharaja then said that we'll also have to know the extrinsic or marginal characteristic of bhakti, which is called tatastha-laksana. The tatastha-laksana of uttama-bhakti has been defined in the line anyabhilasita sunyam jnana-karmady-anavrtam.
Anyabhilasita sunyam. First of all, the general idea means there is no selfishness. The devotee does not serve Krsna to get anything in return. He is not doing anusilanam for his own happiness or with any expectations. But here it is not stated 'anyabhilas-sunyam', completely devoid of all other desires. The verse is saying 'anyabhilasita sunyam'. This suffix 'sita' indicates that one should be devoid of all desires except for the service of Krsna in one's svabhava, his natural position. If one is sitting down chanting and everything is peaceful, then in his nature he has no desire other than to serve Krsna. If a calamity or crisis or great danger will come, if someone comes to kill or beat that person, then at that time his regular nature, his svabhava, becomes transformed, and at that time he may call out, "O Krsna, save me." In this situation the devotee is asking Krsna for something for himself, but this mood is not in him. It is not in his svabhava in ordinary circumstances. Therefore, by the word anyabhilasita, this suffix 'sita' has made a concession to include this devotee in the definition of uttama-bhakti.
Srila Maharaja then explained the word anyabhilas. This is the desire for worship and fame and so on. One should be devoid of all these things, and he should desire nothing for himself. 'Sita' is given to indicate that these things are not present in one's svabhava. Srila Maharaja gave some examples to illustrate this:
The first example is Draupadi. Draupadi served Krsna, and she didn't want anything in return. Yet, we see that when Dusasana came to take away her clothes, at that time she called out, "He Govinda! O Govinda, please save me!" Apparently she was asking for something for herself. Did this mean that her activity was not pure bhakti? No, because in her svabhava, in her ordinary condition, she would never ask Krsna for anything. Only at this time of crisis or calamity was she calling. Therefore her action is included in the definition of uttama-bhakti.
On the other hand, let us see the example of Dhruva Maharaja. Dhruva Maharaja was not in any predicament or dangerous situation, but he was standing and chanting his mantra, thinking, "I want a kingdom greater than that of my grandfather." Dhruva is anyabhilas. His desire other than the satisfaction of Krsna was in his svabhava, and therefore he cannot be included in the category of an uttama-bhakta.
Srila Maharaja then came to the topic of jnana-karmady-anavrtam. Srila Rupa Gosvamipad never said 'jnana-karmady-sunyam,' to be devoid of karma and jnana. He said 'jnana-karmady-anavrtam.' Your karma and your jnana, the knowledge that you have and the activities that you perform, should not cover your bhakti. No one can become free from jnana and karma. Eating is a karma, breathing is a karma, going here and there - these are all karmas. We cannot be free from these, and we will also have to perform some duties in society. They should be done in such a way, however, that they do not cover bhakti.
Srila Maharaja explained that you cannot be without jnana, and especially in the beginning, jnana is very good. We will have to have some knowledge of what is bhakti-tattva and so on. By tattva-jnana, by knowing siddhanta, the mind will be steady, and with a steady mind one can become absorbed. Some jnana is good, therefore. It will not cover bhakti. On the other hand, impersonal jnana will cover bhakti.
Srila Maharaja gave the following example: If someone dies, then according to karma-kanda sastra, the relatives will have to do some sraddha. They will have to do a ceremony for their deceased relative. They will have to make some oblations. Why? Being in this world, if anyone will commit sinful activities, knowingly or unknowingly, there will be a reaction and they will have to go to hell and suffer. Their descendents do this sraddha ceremony, and by this they offer prasadam to their deceased relatives who become free from suffering.
If someone is a Vaisnava and chanting harinama throughout their whole life, is there any necessity to do any sraddha for them? What necessity is there? Can they go to hell? Will they be in a suffering condition? No, they will either be in a better position or they may even go back home, back to Godhead. There is no need to do sraddha for Vaisnavas. Still, Vaisnavas may do sraddha for their deceased relatives. Why? When they perform this function they will invite so many sadhus along with all their relatives. There will be harinama sankirtana, classes on hari-katha, and prasadam distributed to everyone. Everyone will get benefit. At the same time, the Vaisnavas don't have a belief that, "If I do this sraddha my bhakti will increase."
If someone has the faith that, "By performing sraddha my bhakti will be increased," or if someone has a faith that, "By not doing sraddha this will be dangerous and detrimental to my devotional service," then this karma will be avrta. It will cover bhakti. When the karmas and duties of this world are performed without faith that they will either be favorable or unfavorable to bhakti, and the performer engages in a detached way, such activities can be made favorable for preaching or for bhakti. That karma does not cover bhakti and it is thus permitted.
Gaura premanande!
-- Typists: Srimati Yasoda Gopi devi dasi and Srimati Radhika devi dasi -- Editor: Srimati Syamarani devi dasi