Guru Mukha Padma Vaikya (VI)

Monday, 16 January 2012

Q. Maharaj why is this world created? What is the reason behind this creation?
Ans. Creation is leela (pastime) of the Lord. Why do jivas create? He is alone, he is happy but why he wants to marry. Because it is a natural course, the pleasures and happiness cannot be relished alone, it is enjoyable when I take my some others, some of my own relatives and friends alongwith me.
Q. Do the jivas gives pleasure to the Lord?
Ans. Jiva,  jagat (material world) do not gives pleasure but through the medium of jivas God  enjoys. Because whatever the jivas are doing they doing by the energy of God. Without His energy the jivas are unable to do anything even in case of enjoying pleasures and luxuries. As of Kamsa, he was powerful because of Lord’s energy.
Q. Do Lord relish these pleasures?
Ans. These are various types of rasa (wit and humour) relished by the Lord through the jivas.
Q. But I have heard that God always stays in the spiritual world and he is not interested with the pains and pleasures of this material world.
Ans. Spiritual world – Material world, these are only applicable for us not for the Lord. Where God is present it is spiritual, His birth, His pastimes, etc. everything, because He is complete spirit. The Lord receives pleasure through the medium of jivas. Whenever you think that what I am doing is in fact done by my Prabhu, immediately your sufferings are eradicated. And in reality also this is the truth. Actually what we are enjoying or suffering are in fact enjoyed by the Lord but being in between I am unnecessarily thinking myself as a doer and hence facing all kinds of sufferings. Who is creating all these problems? Mind. Mind is the ghatak (match-maker). It involves me in between the activities and the results. In Srimad Bhagavatam it is stated that mind is formed from ego in the mode of goodness and intelligence from the mode of passion. Although superior in mode, the mind is less powerful than the intelligence and it has to take help from intelligence. Due to being in the mode of goodness mind has purity in it, but being in this material body, under the instructions of senses and intelligence and the impressions it has gathered from its previous births, the mind has assumed this nature. So if we can liberate this mind, means if we can wash out the dirt from our mind than the problem is solved. The mind has to realize that I am not the doer, and hence not the enjoyer and this is only possible through the medium of seva. Because in seva there is no enjoyment, I am not directly enjoying when I am doing seva. I am enjoying through the medium of that person whom I am doing seva. If that person is not satisfied and further becomes restless, than it cannot be called seva. He has to be pleased; he has to attain complete unadulterated happiness. So an activity to produce delight to the served and by his pleasure the self is also satisfied that is seva.
Q. When is God happy?
Ans. God is glad when a jiva attains liberation, when a jiva is free from his contaminated nature. And as long as this is not happened God remains unhappy. That is why Sriman Mahaprabhu had descended, to explain that as long as the jivas, all the jivas does not discard prabhutta (lording nature) as long as the all jivas does not realize that they are Krishner nitya das (eternally subordinate to Lord Krishna) till that time both God and the jivas will not feel happiness.
Q. So the Lord wants that all the jivas should surrender to Him.
Ans. Not exactly surrender, if you term it as surrender than it becomes something different. It seems as if God is dominating as He has the power, and is forcibly making us surrender. But it is not like that. It is a natural phenomenon. A Person who is superior in all fronts if I bow down to Him than that is my welfare and it is natural. It is like water which automatically flows down and to make it flow upwards we have to use force and that is not natural.
Q. So jivas spiritual realization is the highest pleasure of God.
Ans. Yes, the highest satisfaction of the Lord is when the jivas feel that ecstasy, that pure and perfect knowledge and to bring the jivas to that point is the only program of the Lord. All our Sadhan, Bhajan, Niyam, Puja Archana etc. if you say samsara, if you say marriage, if you say producing child, house everything whatever deeds and activities being done in this universe is only being done with one purpose, in fact this world is a laboratory. Why laboratory? For your self realization, for the ultimate knowledge of atma and parmatma and this is regarded as knowledge, as science in the Bhagavatam. So our shastra says Gyan vigyana samannittam Bhagavatam (Bhagavatam is a mixture of Knowledge and science). Material knowledge, material science is not regarded as knowledge, as science, in the shastra. Atma gyan, Paramatma gyan (Knowledge of the Supersoul) is real knowledge because this instrument of mine this energy is connected with that source that Superpower. Science in material sense means knowledge of energy. Science describes about the six energies and I feel the six energies described by material science which is being regarded as complete energy, just transformed from one to another and is never exhausted, is same as the six energies or opulence of the Supreme Lord.
Q. Maharaj what happens when a jiva attains spiritual realization, I mean what will be his activities?
Ans. After spiritual realization the jivas will be engaged in the activities of various pastimes of the Lord and it will depend upon his realization. As the Lord has created this vast universe so as per my karma (activities) I will be posted.
Q. Maharaj it is said that considering Shiva, Brahma equivalent to Vishnu is an aparadha (offence).
Ans. As considering equivalent is an offence similarly thinking difference is also an offence. In Bhagavatam it is clearly stated that Brahma, Vishnu and Maheswar (Shiva) these Trishakti (three energies) is one. Although, categorically it can be seen that He who maintains is more powerful than He who creates and He who annihilates, but still the usefulness of creation and annihilation is also there. Although Vishnu tvatta is supreme as it is sattvik (mode of goodness) and the other two are rajashik (passion) and tamashik (ignorance), but there is a requirement of these two tattvas also, as nothing can be done with only sattvik tattva. There will be no creation. And so for creation these two tattvas are required. In the Bhagavatam it is further stated that Brahma, Shiva and Vishnu are sama (equal) tattva, they are considered as agni (fire), kasta (firewood) and dhuan (smoke). So agni tattva is Vishnu but without Kasta there will be no fire and where there is agni and kasta there is dhuan, so one without the other cannot exist. So to know about Vishnu you have to also know about Brahma and Shiva.
Q. So in tattva there is no difference but in rasa I think there is?
Ans. In tatva and siddhanta (conclusion) there is almost no difference, now feelings, nature and position of the Lord these are all dependent upon rasa tattva and so there is modification according to rasa.
Q. What is the difference between Vaikunta and Braja. It is said that there is no kuntha (anxiety) in Vaikuntha so what is the difference.
Ans. In Vaikuntha Krishna is four armed kiriti kundala bhusana (wearing crown and crest and ornaments), holding weapons in his hands, full of opulence, but in Braja Krishna is just carrying a flute. So there is a difference. The mood in Braja is madhurya (sweetness). The life of Braja is like our normal life where there is heartiness where there is variety both pleasures and pains. Without pain you can not enjoy pleasure. If you have only pleasure and only happiness than that pleasure, that happiness will turn to be a kind of suffering, extreme suffering, as life without any variety will become dull and monotonous. Now this feelings, Krishna dancing in the midst of gopis and suddenly disappears, suddenly hides, again comes back, so what are these, the position at the beginning and the position after disappearance, and again appearing, so isn’t it terrible, again getting him back, more pleasures, more madness, everything becomes more intense. So this is madhurya leela. This leela madhurya is not available anywhere else. So Bhagavatam says that in the character of Lord Krishna this leela madhurya is so wonderful that it attracts even those who are atmaram (only relishes pleasure in the self). Atmaramas ca muniyo……………So Sri Sukdeb Goswamipad who was an atmaram and brahma darshi (one who have visualized Brahma)  was amazed when he heard about  the leelas of the Lord. “Can God be like that, how Lord can be like that, such is the form of God, such is His quality” and thus he became attracted. Though he was an atmaram, he was nirgranthi (having no attachment), a muni (sage) but still he got attracted, such is the quality of Lord Krishna and this is the ascertained subject of Bhagavatam.
Q. Devotional service begins from dasya (servitude) rasa, but those who are in shanta (tranquil)rasa what is their feeling, what is their seva ?
Ans. For example, in Vrindavan there are also shanta rasa devotees serving the Lord such as bhumi (earth), trees, creepers, kunjas etc. The trees are waiting with branches full of fruits for the service of the Lord, flowers are bloomed, earth gets compressed, huge areas of Vrindavan, when Krishna has to go a long way to graze the cows earth reduces itself, gets compressed, the route becomes shorter. Radha Rani has to go from Varsana to Nandgaon to cook for Krishna, the earth reduces, otherwise it will take a long time to travel. Hills which are in general hard and rough melt down when Krishna’s feet touches them and so creates foot marks as can be seen in Charan Pahari. So these are their feelings, these are the sevas done by santa rasa devotees and are all divine.
Q. But those who say that God is there but formless are they devotees. They also relish some rasa.
Ans. They cannot be said as devotees. They reject the world thinking it is false and only he is true, he is Brahman (aham Brahmasmi) and in this way he gets some satisfaction. They have neither attraction nor repulsion towards this world. They do not have any wit and humor and their mood is a bit rude. Who was the first premik (affectionate) sanyasi? Sriman Mahaprabhu. Before him though Sri Madhavendra Puri, Sri Jaydev and others were there but the complete form is found in Mahaprabhu. No other sanyasi can be like Him. And after Mahaprabhu there is no sanyas, don’t try to become a sanyasi as extreme sanyas is already done. Isn’t it? Tell me after Him who can become a sanyasi like Him? So Mahaprabhu has told not to take sanyas, He is the end, as to reach to that extreme level of sanyas is not possible for anyone. Sanyas does not mean rudeness, sanyas does not mean harshness, does not mean “world is false and I am the only truth” that is what Mahaprabhu has taught us.
Q. Than what is the meaning of sanyas?
Ans. Sanyas means you have sacrificed (nyas) everything in the name of the Lord. Now I have nothing in my possession, in fact I don’t even have any existence, only the atma and parmatma exists.
Q. If I have a feeling of disgust towards this material world do I still have to take birth?
Ans. As long as atma gyan (knowledge of self) is not there, there is no liberation. Your suksma sarir (astral body) consisting of material mind, intelligence and ego will remain. You may not have any desire at present and have a feeling of abomination but these types of feelings are temporary which may have caused due to some reason. So it is said that unless you attain self realization your causal body will not be destroyed.
Q.  Bhagavatam is said to be accomplished in the 10th Canto.
Ans. 10th Canto of Srimad Bhagavatam is said to be the heart of Lord Krishna. The 10th Canto is mukha aravindam (lotus face), hriday prafullam (cheerfulness of the heart) of Lord Krishna. The literary embodiment of the Lord is Bhagavatam. Vedavyas through words and speech has created the Lord. In the banks of River Saraswati, adoring Devi Saraswati (goddess of speech) he composed Bhagavatam. It is said that the 12 cantos are Dvadas Anga (twelve limbs) of the Lord. The first two cantos are His two feet, third and fourth is Lord’s thighs, fifth is the navel, sixth is the chest, seventh and eighth are His two arms, ninth is throat, 10th is his face and 11th is His forehead, 12th is His head. So this is Bhagavatam. It is totally based on tyaga (sacrifice). Bhagavatam is so beautifully described taking all the essence of Veda and Upanishads. Vedavyas has created a  galitam phalam (matured fruit) from nigama (stops coming and going) kalpataru (wishing tree) and it is true that the more you go inside the book you will find that you are unable to take away your mind anywhere else, such is the attraction of Srimad Bhagavatam.
Q. And Chaitanya Charitamrita?
Ans.  Chaitanya Charitamirta is a wonderful book filled with the characters of Bhaktas. Here the Lord Himself descends in the form a devotee and showed others how to become a devotee. He showed us that we should just follow Him and nobody else, such an ideal character is Chaitanya Charitra (character of Chaitanya). The character of Chaitanya means form, bhava rupa (form of intention/mood) of a devotee, not that externally I am dressed like Chaitanya and internally never coming near Him. The bhava of a bhakta is Chaitanya and his swarup (normal form) is Nityananda. Nityananda means, a person who is a bhakta is never nirananda (unhappy), he is ever joyful, constantly relishing naba naba rasa (fresh fresh savour of transcendental pleasure). So if your bhava is established in Chaitanya than you can enjoy Nityananda. Nitya naba ananda Pratyahang nutan abhyam, in every moment the pleasure will go on increasing more and more. So until and unless we reach upto that level; here what happens in lieu bhava it becomes abhava (scarce). More importance is given on the outward splendor, everywhere you go whether in dharma or bhakti you find people inclined towards external grandeur and hence there is a lack of cordiality/affection. Building big big temples, decorating the Lord with gold ornaments, getting involved in huge monetary transactions in the name of Lord and thus bhajan sadhan becomes an external affair. You have to earn lots of money to maintain all these and for that you have to follow asat path (road which is not true), you have to motivate people, you have to collect money by many unholy means and in this way dharma karma will be spoiled. So God says Patram pushpam phalam toyam (leaves, flowers, fruits or water) the items which are very easily obtained, I am satisfied with that, I want nothing more. But nowadays by the name of God, by the name of dharma, so much adharma is being done that it cannot be compared to any other sector and that is the most astonishing and a practical fact.
Q. So people are not attracted towards dharma?
Ans. No no many people are nowadays coming towards dharma. Nowadays there is no difference between a sanyasi and a grihi (house holder), the mandirs (temples) have been turned into a grihastha ashram (residence). The dress of a sanyasi is the only difference otherwise their lifestyle is same as a householder and temples have become like five star hotels, full of luxury. The other day a person came to me and asked for a room with attached bathroom. I said if you require all these facilities than you were better in your home, why you have come here.
Q. But Maharaj, these are all basic needs. I have spent my whole life is this way and suddenly if I have to change than it will be a problematic?
Ans. But as you have changed your dress, so gradually you have to change all these habits. Out and out having everything under one roof is not proper, like animals eating and evacuating in one place.
(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

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