| having adopted a don't speak to unless spoken to attitude you know a little independence like it is a lot and one has more than one thought i am tempted to say it is you the way one wears it a little it is just just like you i am tempted to say one has a thought pattern a way of thinking that imagined continuity is not what i would be tempted to say has any grin and bear it value dear extension of the mind but listen a little independence is more than one thought to grin and bear as one realizes time yes time and time again one realizes how relatively simple it is to have more than one thought of a little independent nature dear go on you see see how one grins and bears the thought of being observant as one is known to observe the presence of your lack of it you know that is God by the way they say that is God too oh yes but yes one does the never may care thing dear yes to you they say things that speak of being observant as they try to take away faith try to dispel the mystery of faith as one believes in God for goodness sake yes they try to tell you there is no God even as they are observant of reality and that is weird i mean they are wont to observe the presence of God and how God acts in mysterious ways and feel like it is an idea you know a good idea for for them to take away the belief in God one faithfully over and over again finds oneself explaining in a sense to the mentality i understand as you in this conversational fashion dear now i mean now that sounds pretty sensational i know but what can i do dear it is of an independent nature i mean i am not doing a single thing about it dear listen i don't feel like it no i am not kicking off a shoe or two to beat it out of you i am not wielding a broom stick to go over there and take you back that way you lost me i lost you simple no sense in going out of the way to change the past dear go see about God and how He is acting now and again don't feel like i am just kidding see see if i care how confused you are see see see God alright and don't alright don't try to don't take this upon yourself at all dear this is different see not too funny for you is it no there is that there is that which is not what so many term consciousness of the soul so many are caught yes wheedled into being trying i don't want that i should be a very trying person wheedled into fussing over how valuable it is to let one go sub for the way this feels only just so kind of like living as one is in shadows cast by the little yes petty tyranny of the light falling into poor the poor taste derived from simple days of condemnation intended to agitate the wall bearing mind big time from inconspicuous sub standard personal quirks yes by way of such things one entertains and who do you think you are no doubt is a simple enough question in the field to satisfy the requirement for support i mean it is rhetorical support at best dear don't look at me i i mean i don't want that i am seen as some kind of dreg in the sub conscious reality of being victimized by imagination independent of the greater good so called dear yes dear chant Hare Krsna sigh if you simply must go and simply have imagined continuity like this but don't interfere with it whatever that was all about you know it too much relates to the to the weird of a fool entertaining the notion and or notions of having one false ego in place to deal with this accord ostensibly in accordance as much as one is feeling in harmony with the identifiably marginalized but fair protected in fact don't interfere with this i get chills out of being fairly Krsna conscious like this it is no cheap thrill after all being contrite as one sees fit i mean she never asks why dear but that does not mean i am an idiot never wondering she is more yes sometimes more than enough to make one wonder is this worth it even as one has no place for it to call into possession dear yes dear space makes sense in other words clearly yes so go the way of one chanting Hare Krsna yes she will never ask why not dear go the chanting transcends both her atmospheric standard of being and the precise feeling of getting by on a little independence as one who will be chanting Hare Krsna is of course independently identified by way of being just so related to shri Krsna you can't resist you can't resist you just can't resist feeling as external as it gets little dear dear little mind yes God is bigger than that so much so much so much bigger than the split off i can only imagine yes dear go and see how divine He is in the company of Srimati yes dear Krsna is fine so fine you see Krsna yes dear seeing Krsna favorable one has the understanding of what it means to say that is just about the size of it tiny little Krsna is there as well big or small He is nice and aloof nice and close too they say every distance is not near i hear but not her she is most respectful to His Srimati and certainly doesn't ask why space makes sense dear listen never mind whether everything can be replaced listen to this sounding just like her chanting i don't mind i don't mind if i do and you can only imagine dear give or take give or take a little one has an inch to give taking a mile is nothing like it is a little deranged in a marginal way at times yes yes but not screaming in the old way as hope springs eternal for the good of all it is to be expected one will chant Hare Krsna softly as a change of heart is anchored by the more than a little obvious state of affairs to which one is drawn out and made to be in feeling as one unsung tiresome puerile and not looking smart goes about on an end run to no avail of interest with distaste simply harvested from one perspective yes give or take you have a way about you dear mind give or take softly chanting Hare Krsna there is a grace to mentality generally speaking as one can be drawn to the chanting exclusive of whatever that was all about there is a way nothing is waiting to set sail softly but softly one has been known to chant Hare Krsna being exclusive of whatever that was all about dear and one does not want to feel like one has a world wide one to get around so one follows one as one in brief around around quickly quickly feeling like a little one is you know what kind of mysterious all the same one is you see the stuff of mystery yes different you see the stuff of mystery has been around no doubt no one else is more mysterious than being achintya bheda bheda tattva i mean that is quite enough no doubt no one could be more mysterious that is yes i wonder about you and how one is the same i am trying to be different after all and feeling like a little idiot with this stuff of mystery dear dear dear why do i laugh so she never asks why no give and take but i can tell no doubt no one else is all the same like her never asking why she is just so real i mean i feel like an idiot saying this but she takes the give and take kind you know that kind of cake my dear look at her she never asks why and one is queer i mean something of a curiosity kind of queer you know what i am saying yes quite mysterious so there you are i mean there you go it is the stuff of mystery after all so keep on going never mind why she never asks why it doesn't matter listen and chant Hare Krsna nicely there you go and there but for the grace of God go i you understand me yes all i am saying is different and i will chant the whole Hare Krsna mantra with you like she is kind of the same as you now and again but different as you go there you go now chant Hare Krsna nicely what did i say my dear mind what did i say chant Hare Krsna yes go on Hare Krsna what is this extension of the mind i feel like i am entering into an abstract of sorts i feel like i am going to think how can i do better than that which is not this i mean what could be more mysterious than that hey so what is there beyond knowing how one feels about it and doing next to nothing about how one feels about it being a little whining fuss budget and a big kind of funk from that direction it is a pain being both at the same time eh i mean nothing by it of course as it is not yes that which is not mine how could i how could i mean look at it both at the same time it is a whining fuss budget and a big kind of punk listen hey no give and take listen one is better than it all the same all the same as much as one had better be careful how one thinks after all one can invoke like crazy the way it goes yes that is the way it goes let it go quick before it feels like i am an idiot it had better go as it gets to be right where it belongs that way let it go and live in the right direction that way life goes on as it is not mine in every direction let it go and one will chant Hare Krsna with one like this is next and no no surprise there listen it goes let it go and sing one feels like it is going already go go and sing it is not mine let it go my dear mind nothing i mean no such thing to you as give or take go sing Hare Krsna with one like this is next trust me yes dear trust me it has to go like this is next right as rain the sunny dear chita-hari dasa said a little differently self-loathing among Western practitioners arises out of their trying to emulate the humility found in great devotees they read about the problem is they fail to realize that such humility comes from the plane of the soul and can’t really be imitated and that the great devotees have passed through loving themselves to seeing how small they are in relation to their object of love genuine humility makes the heart soft while artificial humility only makes one hate oneself and as pointed out the world oh world you knew who could say i abandoned you i said i would chant Hare Krsna again oh world i knew who was there and the rain i felt was more of you than that sound of sh shush shining you reflect oh world they knew listen again i am sorry to take it like mad so much too much of some uncontrolled senses needs to be focused at first sight somehow or other but love i remember to more than the nines eh oh world oh world one knows what can i do world go around me like an ancient thread as you wish one knows oh world one knows the way i have pained and made out too too much like one is making off with it to resist a little so go around me like an ancient thread as you wish what can i do it is old old old and one old and one old old and one is new at this oh world it is not too good not too bad and no one can stay that way you are right as rain yes but no i am not too good not too bad as no one can stay that way oh world warm as a prayer not too cool not too hot hear me i say peace is fine listening yes the essence of listening is fine singing away you hear peace as one knows it is sound and kind of one to convey how sound the feeling of peace is chanting Hare Krsna it is no no secret it is fighting to be peaceful in kind and nothing nothing keeps one occupied so there is always something to having one like it was good of one to have such a great sense of humor to begin with in a way yes dear i know this makes it feel awful out of place in a way but no it is no secret it is fighting the way it is fighting it is spiritual yes anti matter my dear friend fighting feels interesting as one proves to be so inclined on a permanent basis no yes no yes no yes being spiritual no matter what i think one is fighting as one is so fresh as one is so inclined to keep right on fighting it you know what i mean yes dear fighting is no secret it is no secret one is anti matter in a sense of course one keeps on fighting as it is no no secret it is fighting and nothing keeps one occupied so there is always yes always something to being occupied like it is nothing otherwise listen friend how does it feel as there is always something do you not feel like it is in a way giving as one is keeping a sense of humor in place kind of like there is like i said before always something but nothing keeps one occupied dear listen i am not occupied go go and listen go as one yes as one is fighting go and listen to it is it not fighting as it is no secret it is one in a way feeling awful fresh with the way one has of sensing it is not like one like this but just it like that is all the way something in the way there is always something there is always something to being you know the way anti matter is dear as one is chanting a little louder than one of those you know yes dear don't no don't don't dare forget one has quite a sense of the way it is fighting with a sense of humor being kind you know kind of out of the way dear the way one gets to be there is always something and i will chant Hare Krsna patiently too oh world it is not too good not too bad and no one can stay that way you are right as rain yes but no i am not too good not too bad as no one can stay that way oh world warm as a prayer not too cool not too hot hear me i say peace is fine listening yes the essence of listening is fine singing away you hear peace as one knows it is sound and kind of one to convey how sound the feeling of peace is chanting Hare Krsna give or take no give and take one is not nearly so peaceful after all yes dear there is no evil one will put away with it but one listens as it takes far more time than one to give a fighting chance the nod so to speak in the way as one feels like being ever so more so than ever yes more peaceful dear mind like it is not going to stop sorry if i mislead in a way but yes it is like it is never going to stop you see go and see i am falling pretty far behind relatively speaking waiting for you to get it straight dear i am tempted to say you are on a mission that is being sabotaged as we speak go and see what intelligence is being left standing high and dry dear can you understand me at all i wonder it is a wonder how i feel so under you like the weather i am clouding over and falling under you so easily in the name of peace only as one even as one goes on fighting like it has to give or take not give and take you seriously oh subtle creature of balance in a personalized way localized as friend to the conditioned and enemy as well how i mean who in the world are you trying to be so suddenly dear personal sense of external energy who goes there hey you are in no way done here in dear confused state of existence give or take this to be peaceful and admit one has your number it is a little deranged in a marginal way at times yes yes but not screaming in the old way as hope springs eternal for the good of all listen listen don't be an idiot we know you are going to do better than that which is not this it is no secret give or take give or take it is beneath you to be stagnant dear even as reality does nothing for you realize i will never let you be in secret old you are just far so far away from being too young for open ended characterization how can i just let you imagine this is next and feel separated as much as one is kind you know kind it would be kind of you to listen as it is no secret who you are in person i mean personally i would have to be an idiot to think you are to me a kind of secret or secretive in the way one has of being pretty mental listen go and chant Hare Krsna in the back it doesn't matter how far back dear mind you know who is in the forefront dear don't lie to me no don't lie to me dear Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare yes no yes no yes no it is not very unusual to realize how one is dear yes dear how one is fair localized to be true get back go get back go home chant chant Hare Krsna it doesn't matter how far back dear go home you know who is in reality the inevitable much more up front about there being a home a go home that is one for the ages a home to go as the cows go as the senses go where purity is the force where Govinda smiles and you chant Hare Krsna yes back there back there not too far dear there you go see see time see how time is a memory see how see how He smiles there He is see how gravity is working around Him see how space makes sense as you feel like smiling too see see the cows how they are colorful and attentive yes there you are with a chaste sense of local color perfect don't cry too much back there i know i know now don't cry too much no that's alright yes we are refreshed by the feeling of never feeling too old so suddenly dear never too old i mean Govinda is never too old to be aware of you listen does this hurt by the way no i don't expect as much but wait no no it kills a little the residual demoniac mentality doesn't stick by it i mean but wait i forgot yes honestly i forgot what i was going to say sorry sorry i can't do anything as one naturally but wait no i just forgot i am sorry i forgot sorry sorry yes no i can't do anything as one naturally naturally but honestly that is not what i was going to say dear sorry i forgot sorry sorry sorry honestly i can't do anything as one but no that is not what i was going to say Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare oh oh well banter free bickering will never do all the same all the same one is wise to remember intelligence at speed dear mind you have to go the way of being subject to karma like some kind of stop and start reactionary or respect that there will be pastimes of a transcendental nature that will subject one to a host of poetry in motion on the sly kind of yes dear no kidding i forgot i mean no that is not what i thought i was going to say dear listen would you mind if i just now chanted Hare Krsna again bhajan or bust it is there there is no other way you know under under the circumstances there is no other no other way it is it it is bhajan or bust you know under under the under the circumstances it is bhajan or bust that is i mean to say it is situation normal in so many ways out there is no other dear no other way i feel at all like singing away bhajan or bust do you kind of feel old by the way yes dear i know she never asks why but why don't you tell the truth i mean do you kind of feel at all like being you know the way the way i am old dear old dear it is not like i feel crazy about feeling a little unwanted at any rate it is unwanted you might as well say it has nothing to do with me so suddenly but i do kind of feel dear yes dear old i old i feel like i am pretty old listen at least it feels yes dear at least it feels old so what about you she never asks why but why don't you feel how shall i say pretty i feel pretty old but hey that's just me go on dear tell the truth how do you feel about the way it feels dear and one is chanting Hare Krsna yes dear there is no there is no doubt about it one is chanting Hare Krsna so how do you feel don't tell me you feel envious there must be there is no doubt about how there must be yes dear there must be one i know there is no doubt about it you have to feel like telling the truth so how do you feel like one is there is there aught i can do to tell how you feel being centred out that way my dear mind how tell me how do you feel about being included as one of the senses is out of control are you nuts listen don't go i mean don't go crazy with all those senses the way it is i mean it is real as it is said those all those senses include the way we are kind of mental Chapter Twenty-nine SB4.29.68 TEXT 68 The mind of the living entity continues to exist in various gross bodies, and according to one’s desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before. The activities of the living entity in the body of a dog may be experienced in the mind of a different body; therefore those activities appear never to have been heard or seen. The mind continues, although the body changes. Even in this life-span we can sometimes experience dreams of our childhood. Although such incidents now appear strange, it is to be understood that they are recorded in the mind. Because of this, they become visible in dreams. The transmigration of the soul is caused by the subtle body, which is the storehouse of all kinds of material desires. Unless one is fully absorbed in Kṛṣṇa consciousness, material desires will come and go. That is the nature of the mind—thinking, feeling and willing. As long as the mind is not engaged in meditation on the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, the mind will desire so many material enjoyments. Sensual images are recorded in the mind in chronological order, and they become manifest one after another; therefore the living entity has to accept one body after another. The mind plans material enjoyment, and the gross body serves as the instrument to realize such desires and plans. The mind is the platform onto which all desires come and go. Śrīla Narottama dāsa Ṭhākura therefore sings: guru-mukha-padma-vākya, cittete kariyā aikya, āra nā kariha mane āśā ** Narottama dāsa Ṭhākura advises everyone to stick to the principle of carrying out the orders of the spiritual master. One should not desire anything else. If the regulative principles ordered by the spiritual master are followed rigidly, the mind will gradually be trained to desire nothing but the service of Kṛṣṇa. Such training is the perfection of life. Kṛṣṇa consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rāhu, which is observed in the presence of the full moon. It has been explained in the previous verse that all desires on the mental platform become visible one after another. Sometimes, however, by the supreme will of the Supreme Personality of Godhead, the whole stockpile can be visible all at one time. In Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti- bhājām. When a person is fully absorbed in Kṛṣṇa consciousness, his stockpile of material desires is minimized. Indeed, the desires no longer fructify in the form of gross bodies. Instead, the stockpile of desires becomes visible on the mental platform by the grace of the Supreme Personality of Godhead. In this connection, the darkness occurring before the full moon, the lunar eclipse, can be explained as being another planet, known as Rāhu. According to Vedic astronomy, the Rāhu planet, which is not visible, is accepted. Sometimes the Rāhu planet is visible in the presence of full moonlight. It then appears that this Rāhu planet exists somewhere near the orbit of the moon. The failure of modern moon excursionists may be due to the Rāhu planet. In other words, those who are supposed to be going to the moon may actually be going to this invisible planet Rāhu. Actually, they are not going to the moon but to the planet Rāhu, and after reaching this planet, they come back. Apart from this discussion, the point is that a living entity has immense and unlimited desires for material enjoyment, and he has to transmigrate from one gross body to another until these desires are exhausted. No living entity is free from the cycle of birth and death unless he takes to Kṛṣṇa consciousness; therefore in this verse it is clearly stated (sattvaika-niṣṭhe) that when one is fully absorbed in Kṛṣṇa consciousness, in one stroke he is freed of past and future mental desires. Then, by the grace of the Supreme Lord, everything becomes simultaneously manifest within the mind. In this regard, Viśvanātha Cakravartī Ṭhākura cites the example of mother Yaśodā’s seeing the whole cosmic manifestation within the mouth of Lord Kṛṣṇa. By the grace of Lord Kṛṣṇa, mother Yaśodā saw all the universes and planets within the mouth of Kṛṣṇa. Similarly, by the grace of the Supreme Personality of Godhead, Kṛṣṇa, a Kṛṣṇa conscious person can see all his dormant desires at one time and finish all his future transmigrations. This facility is especially given to the devotee to make his path clear for returning home, back to Godhead. Why we see things not experienced in this life is explained herein. That which we see is the future expression of a gross body or is already stocked in our mental stockpile. Because a Kṛṣṇa conscious person does not have to accept a future gross body, his recorded desires are fulfilled in a dream. We therefore sometimes find things in a dream never experienced in our present life. As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well. The desires in the subtle body of mind, intelligence and ego cannot be fulfilled without a gross body composed of the material elements earth, water, air, fire and ether. When the gross material body is not manifest, the living entity cannot factually act in the modes of material nature. In this verse it is clearly explained that the subtle activities of the mind and intelligence continue due to the sufferings and enjoyments of the living entity’s subtle body. The consciousness of material identification (such as “I” and “mine”) still continues because such consciousness has been extant from time immemorial. However, when one transfers to the spiritual world by virtue of understanding Kṛṣṇa consciousness, the actions and reactions of both gross and subtle bodies no longer bother the spirit soul. When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self. Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body. In other words, while sleeping we forget the activities of the gross body, and when active in the gross body we forget the activities of sleeping. Actually both states—sleeping and waking—are creations of the illusory energy. The living entity actually has no connection with either the activities of sleep or the activities of the so-called wakened state. When a person is in deep sleep or when he has fainted, he forgets his gross body. Similarly, under chloroform or some other anesthetic, the living entity forgets his gross body and does not feel pain or pleasure during a surgical operation. Similarly, when a man is suddenly shocked by some great loss, he forgets his identification with the gross body. At the time of death, when the temperature of the body rises to 107 degrees, the living entity falls into a coma and is unable to identify his gross body. In such cases, the life air that moves within the body is choked up, and the living entity forgets his identification with the gross body. Because of our ignorance of the spiritual body, of which we have no experience, we do not know of the activities of the spiritual body, and in ignorance we jump from one false platform to another. We act sometimes in relation to the gross body and sometimes in relation to the subtle body. If, by Kṛṣṇa’ s grace, we act in our spiritual body, we can transcend both the gross and subtle bodies. In other words, we can gradually train ourselves to act in terms of the spiritual body. As stated in the Nārada-pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: [Cc. Madhya 19.170] devotional service means engaging the spiritual body and spiritual senses in the service of the Lord. When we are engaged in such activities, the actions and reactions of the gross and subtle bodies cease. When one is a youth, all the ten senses and the mind are completely visible. However, in the mother’s womb or in the boyhood state, the sense organs and the mind remain covered, just as the full moon is covered by the darkness of the dark-moon night. When a living entity is within the womb, his gross body, the ten sense organs and the mind are not fully developed. At such a time the objects of the senses do not disturb him. In a dream a young man may experience the presence of a young woman because at that time the senses are active. Because of undeveloped senses, a child or boy will not see a young woman in his dreams. The senses are active in youth even when one dreams, and although there may be no young woman present, the senses may act and there may be a seminal discharge (nocturnal emission). The activities of the subtle and gross bodies depend on how developed conditions are. The example of the moon is very appropriate. On a dark-moon night, the full shining moon is still present, but it appears not to be present due to conditions. Similarly, the senses of the living entity are there, but they only become active when the gross body and the subtle body are developed. Unless the senses of the gross body are developed, they will not act on the subtle body. Similarly, because of the absence of desires in the subtle body, there may be no development in the gross body. When the living entity dreams, the sense objects are not actually present. However, because one has associated with the sense objects, they become manifest. Similarly, the living entity with undeveloped senses does not cease to exist materially, even though he may not be exactly in contact with the sense objects. It is sometimes said that because a child is innocent he is completely pure. Actually this is not the fact. The effects of fruitive activities reserved in the subtle body appear in three concurrent stages. One is called bīja (the root), another is called kūṭa-stha (the desire), and another is called phalonmukha (about to fructify). The manifest stage is called prārabdha (already in action). In a conscious or unconscious state, the actions of the subtle or gross bodies may not be manifest, but such states cannot be called the liberated state. A child may be innocent, but this does not mean that he is a liberated soul. Everything is held in reservation, and everything will become manifest in due course of time. Even in the absence of certain manifestations in the subtle body, the objects of sense enjoyment may act. The example has been given of a nocturnal emission, in which the physical senses act even when the physical objects are not manifest. The three modes of material nature may not be manifest in the subtle body, but the contamination of the three modes remains conserved, and in due course of time, it becomes manifest. Even if the reactions of the subtle and gross bodies are not manifest, one does not become free from the material conditions. Therefore it is wrong to say that a child is as good as a liberated soul. The five sense objects, the five sense organs, the five knowledge- acquiring senses and the mind are the sixteen material expansions. These combine with the living entity and are influenced by the three modes of material nature. Thus the existence of the conditioned soul is understood. Lord Kṛṣṇa says in Bhagavad-gītā (15.7): mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati “The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” Here it is also explained that the living entity comes in contact with the sixteen material elements and is influenced by the three modes of material nature. The living entity and this combination of elements combine to form what is called jīva-bhūta, the conditioned soul that struggles hard within material nature. The total material existence is first agitated by the three modes of material nature, and these become the living conditions of the living entity. Thus the subtle and gross bodies develop, and the ingredients are earth, water, fire, air, sky, and so on. According to Śrī Madhvācārya, when consciousness, the living force in the heart, is agitated by the three modes of material nature, then the subtle body of the living entity, consisting of the mind, the sense objects, the five senses that acquire knowledge and the five senses for acting in the material condition, becomes possible. By virtue of the processes of the subtle body, the living entity develops and gives up gross bodies. This is known as the transmigration of the soul. Thus the soul becomes subjected to different types of so-called enjoyment, lamentation, fear, happiness and unhappiness. According to this explanation, one can clearly understand that originally the living entity was as good as the Supreme Personality of Godhead in his pure, spiritual existence. However, when the mind becomes polluted by desires for sense gratification in the material world, the living entity drops into the material conditions, as explained in this verse. Thus he begins his material existence, which means that he transmigrates from one body to another and becomes more and more entangled in material existence. The process of Kṛṣṇa consciousness, by which one always thinks of Kṛṣṇa, is the transcendental process by which one can revert to his original, spiritual existence. Devotional service means always thinking of Kṛṣṇa. man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo ’si me “Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bg. 18.65) One should always engage in the Lord’s devotional service. As recommended in the arcana-mārga, one should worship the Deity in the temple and constantly offer obeisances to the spiritual master and the Deity. These processes are recommended to one who actually wants to become free from material entanglement. Modern psychologists can study the actions of the mind—thinking, feeling and willing—but they are unable to go deep into the matter. This is due to their lack of knowledge and to their not being associated with a liberated ācārya. As stated in Bhagavad-gītā (4.2): evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ sa kāleneha mahatā yogo naṣṭaḥ parantapa “This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.” Guided by so-called psychologists and philosophers, people in the modern age do not know of the activities of the subtle body and thus cannot understand what is meant by the transmigration of the soul. In these matters we have to take the authorized statements of Bhagavad-gītā (2.13): dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati “As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” Unless all human society understands this important verse in Bhagavad-gītā, civilization will advance in ignorance, not in knowledge. The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires. A living entity too much absorbed in material activity becomes very much attracted to the material body. Even at the point of death, he thinks of his present body and the relatives connected to it. Thus he remains fully absorbed in the bodily conception of life, so much so that even at the point of death he abhors leaving his present body. Sometimes it is found that a person on the verge of death remains in a coma for many days before giving up the body. This is common among so-called leaders and politicians who think that without their presence the entire country and all society will be in chaos. This is called māyā. Political leaders do not like to leave their political posts, and they either have to be shot by an enemy or obliged to leave by the arrival of death. By superior arrangement a living entity is offered another body, but because of his attraction to the present body, he does not like to transfer himself to another body. Thus he is forced to accept another body by the laws of nature. prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate “The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature.” (Bg. 3.27) Material nature is very strong, and the material modes force one to accept another body. This force is visible when the living entity transmigrates from a superior body to an inferior one. One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life. A person may be enjoying the body of a prime minister or a president, but when he understands that he will be forced to accept the body of a dog or hog, he chooses not to leave the present body. Therefore he lies in a coma many days before death. This has been experienced by many politicians at the time of death. The conclusion is that the next body is already determined by superior control. The living entity immediately gives up the present body and enters another. Sometimes in the present body the living entity feels that many of his desires and imaginations are not fulfilled. Those who are overly attracted to their life situation are forced to remain in a ghostly body and are not allowed to accept another gross body. Even in the body of a ghost, they create disturbances for neighbors and relatives. The mind is the prime cause of such a situation. According to one’s mind, different types of bodies are generated, and one is forced to accept them. As confirmed in Bhagavad-gītā (8.6): yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ “Whatever state of being one remembers when he quits his body, that state he will attain without fail.” Within one’s body and mind, one can think as either a dog or a god, and the next life is offered to him accordingly. This is explained in Bhagavad-gītā (13.22): puruṣaḥ prakṛti-stho hi bhuṅkte prakṛtijān guṇān kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu “The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.” The living entity may transmigrate to either a superior or inferior body according to his association with the modes of material nature. If he associates with the mode of ignorance, he gets the body of an animal or an inferior man, but if he associates with the mode of goodness or passion, he gets a body accordingly. This is also confirmed in Bhagavad-gītā (14.18): ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ “Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.” The root cause of one’s association is the mind. This great Kṛṣṇa consciousness movement is the greatest boon to human society because it is teaching everyone to think always of Kṛṣṇa by executing devotional service. In this way, at the end of life, one may be transferred to the association of Kṛṣṇa. This is technically called nitya-līlā-praviṣṭa, entering into the planet Goloka Vṛndāvana. Bhagavad-gītā (18.55) explains: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ tato māṁ tattvato jñātvā viśate tad-anantaram “One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” After the mind is completely absorbed in Kṛṣṇa consciousness, one can enter the planet known as Goloka Vṛndāvana. To enter the association of the Supreme Personality of Godhead, one has to understand Kṛṣṇa. The process of understanding Kṛṣṇa is devotional service. After understanding Kṛṣṇa as He is, one can become eligible to enter Kṛṣṇaloka and associate with Him. The mind is the cause of such an exalted position. The mind can also get one a body like those of dogs and hogs. To absorb the mind always in Kṛṣṇa consciousness is therefore the greatest perfection of human life. As long as we desire to enjoy sense gratification, we create material activities. When the living entity acts in the material field, he enjoys the senses, and while enjoying the senses, he creates another series of material activities. In this way the living entity becomes entrapped as a conditioned soul. While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of one’s mind as bīja, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma- bandhana. As explained in Bhagavad-gītā (3.9), yajñārthāt karmaṇo ’ nyatra loko ’yam-karma-bandhanaḥ: if we act only for the satisfaction of Viṣṇu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing, we are creating a series of future material bodies. In the words of Bhaktivinoda Ṭhākura, anādi karama- phale, padi’ bhavārṇava jale. The living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one’s time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity. You should always know that this cosmic manifestation is created, maintained and annihilated by the will of the Supreme Personality of Godhead. Consequently, everything within this cosmic manifestation is under the control of the Lord. To be enlightened by this perfect knowledge, one should always engage himself in the devotional service of the Lord. Self-realization, understanding oneself as Brahman, or spirit soul, is very difficult in the material condition. However, if we accept the devotional service of the Lord, the Lord will gradually reveal Himself. In this way the progressive devotee will gradually realize his spiritual position. We cannot see anything in the darkness of night, not even our own selves, but when there is sunshine we can see not only the sun but everything within the world as well. Lord Kṛṣṇa explains in the Seventh Chapter of the Bhagavad-gītā (7.1): mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu “Now hear, O son of Pṛthā [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.” When we engage ourselves in the devotional service of the Lord to become Kṛṣṇa conscious, we understand not only Kṛṣṇa but everything related to Kṛṣṇa. In other words, through Kṛṣṇa consciousness we can understand not only Kṛṣṇa and the cosmic manifestation but also our constitutional position. In Kṛṣṇa consciousness we can understand that the entire material creation is created by the Supreme Personality of Godhead, maintained by Him, annihilated by Him and absorbed in Him. We are also part and parcel of the Lord. Everything is under the control of the Lord, and therefore our only duty is to surrender unto the Supreme and engage in His transcendental loving service. The great sage Maitreya continued: The supreme devotee, the great saint Nārada, thus explained to King Prācīnabarhi the constitutional position of the Supreme Personality of Godhead and the living entity. After giving an invitation to the King, Nārada Muni left to return to Siddhaloka. Siddhaloka and Brahmaloka are both within the same planetary system. Brahmaloka is understood to be the highest planet within this universe. Siddhaloka is considered to be one of the satellites of Brahmaloka. The inhabitants of Siddhaloka have all the powers of yogic mysticism. From this verse it appears that the great sage Nārada is an inhabitant of Siddhaloka, although he travels to all the planetary systems. All the residents of Siddhaloka are spacemen, and they can travel in space without mechanical help. The residents of Siddhaloka can go from one planet to another individually by virtue of their yogic perfection. After giving instructions to the great King Prācīnabarhi, Nārada Muni departed and also invited him to Siddhaloka. In the presence of his ministers, the saintly King Prācīnabarhi left orders for his sons to protect the citizens. He then left home and went off to undergo austerities in a holy place known as Kapilāśrama. The word prajā-sarga is very important in this verse. When the saintly King Prācīnabarhi was induced by the great sage Nārada to leave home and take to the devotional service of the Lord, his sons had not yet returned from their austerities in the water. However, he did not wait for their return but simply left messages to the effect that his sons were to protect the mass of citizens. According to Vīrarāghava Ācārya, such protection means organizing the citizens into the specific divisions of the four varṇas and four āśramas. It was the responsibility of the royal order to see that the citizens were following the regulative principles of the four varṇas (namely brāhmaṇa, kṣatriya, vaiśya and śūdra) and the āśramas (namely brahmacarya, gṛhastha, vānaprastha and sannyāsa). It is very difficult to rule citizens in a kingdom without organizing this varṇāśrama-dharma. To rule the mass of citizens in a state and keep them in a complete progressive order is not possible simply by passing laws every year in a legislative assembly. The varṇāśrama- dharma is essential in a good government. One class of men (the brāhmaṇas) must be intelligent and brahminically qualified, another class must be trained in administrative work (kṣatriya), another in mercantile business (vaiśya) and another simply in labor (śūdra). These four classes of men are already there according to nature, but it is the government’s duty to see that all four of these classes follow the principles of their varṇas methodically. This is called abhirakṣaṇa, or protection. It is significant that when Mahārāja Prācīnabarhi was convinced of the goal of life through the instructions of Nārada, he did not wait even a moment to see his sons return, but left immediately. There were many things to be done upon the return of his sons, but he simply left them a message. He knew what his prime duty was. He simply left instructions for his sons and went off for the purpose of spiritual advancement. This is the system of Vedic civilization. Śrīdhara Svāmī informs us that Kapilāśrama is located at the confluence of the Ganges and the Bay of Bengal, a place known now as Gaṅgā-sāgara. This place is still famous as a place of pilgrimage, and many millions of people gather there every year on the day of Makara-saṅkrānti and take bath. It is called Kapilāśrama because of Lord Kapila’s living there to perform His austerities and penances. Lord Kapila propounded the Sāṅkhya system of philosophy. Having undergone austerities and penances at Kapilāśrama, King Prācīnabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead. There is special significance in the words tat-sāmyatām agāt. The King attained the position of possessing the same status or the same form as that of the Lord. This definitely proves that the Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of His transcendental body. When a living entity attains spiritual perfection, he also attains the same type of body, known as sac-cid-ānanda-vigraha [Bs. 5.1]. This spiritual body never mixes with the material elements. Although in conditional life the living entity is surrounded by material elements (earth, water, fire, air, sky, mind, intelligence and ego), he remains always aloof from them. In other words, the living entity can be liberated from the material condition at any moment, provided that he wishes to do so. The material environment is called māyā. According to Kṛṣṇa: daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te “This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” (Bg. 7.14) As soon as the living entity engages in the transcendental loving service of the Lord, he immediately attains freedom from all material conditions (sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]). In the material state the living entity is on the jīva-bhūta platform, but when he renders devotional service to the Lord, he is elevated to the brahma-bhūta platform. On the brahma-bhūta platform the living entity is liberated from material bondage, and he engages in the service of the Lord. In this verse the word dhīra is sometimes read as vīra. Actually there is not very much difference. The word dhīra means “sober,” and vīra means “hero.” One who is struggling against māyā is a hero, and one who is sober enough to understand his position is a dhīra. Without becoming sober or heroic, one cannot attain spiritual salvation. My dear Vidura, one who hears this narration concerning the understanding of the living entity’s spiritual existence, as described by the great sage Nārada, or who relates it to others, will be liberated from the bodily conception of life. This material creation is the spirit soul’s dream. Actually all existence in the material world is a dream of Mahā-Viṣṇu, as the Brahma- saṁhitā describes: yaḥ kāraṇārṇava-jale bhajati sma yoga- nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ [Bs. 5.47] This material world is created by the dreaming of Mahā-Viṣṇu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation. After being in contact with the material modes of nature, the living entity develops the subtle and gross bodies. When the living entity is fortunate enough to associate with Śrī Nārada Mahāmuni or his servants, he is liberated from this dreamland of material creation and the bodily conception of life. This narration spoken by the great sage Nārada is full of the transcendental fame of the Supreme Personality of Godhead. Consequently this narration, when described, certainly sanctifies this material world. It purifies the heart of the living entity and helps him attain his spiritual identity. One who relates this transcendental narration will be liberated from all material bondage and will no longer have to wander within this material world. As indicated in verse 79, Nārada Muni advised King Prācīnabarhi to take to devotional service rather than waste time performing ritualistic ceremonies and fruitive activities. The vivid descriptions of the subtle and gross bodies in this chapter are most scientific, and because they are given by the great sage Nārada, they are authoritative. Because these narrations are full of the glory of the Supreme Personality of Godhead, they constitute the most effective process for the purification of the mind. As Śrī Caitanya Mahāprabhu confirmed: ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. The more we talk of Kṛṣṇa, think of Kṛṣṇa and preach for Kṛṣṇa, the more we become purified. This means we no longer have to accept a hallucinatory gross and subtle body, but instead attain our spiritual identity. One who tries to understand this instructive spiritual knowledge is delivered from this ocean of nescience. The word pārameṣṭhyam is very significant in this connection. Pārameṣṭhyam is also called Brahmaloka; it is the planet on which Lord Brahmā lives. The inhabitants of Brahmaloka always discuss such narrations so that after the annihilation of the material world, they can be directly transferred to the spiritual world. One who is transferred to the spiritual world does not have to go up and down within this material world. Sometimes spiritual activities are also called pārameṣṭhyam. The allegory of King Purañjana, described herein according to authority, was heard by me from my spiritual master, and it is full of spiritual knowledge. If one can understand the purpose of this allegory, he will certainly be relieved from the bodily conception and will clearly understand life after death. Although one may not understand what transmigration of the soul actually is, one can fully understand it by studying this narration. The word striyā, meaning “along with the wife,” is significant. The male and female living together constitute the sum and substance of material existence. The attraction between male and female in this material world is very strong. In all species of life the attraction between male and female is the basic principle of existence. The same principle of intermingling is also in human society, but is in a regulative form. Material existence means living together as male and female and being attracted by one another. However, when one fully understands spiritual life, his attraction for the opposite sex is completely vanquished. By such attraction, one becomes overly attached to this material world. It is a hard knot within the heart. puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ ato gṛha-kṣetra-sutāpta-vittair janasya moho ’yam ahaṁ mameti (Bhāg. 5.5.8) Everyone comes to this material world attracted to sense gratification, and the hard knot of sense gratification is the attraction between male and female. By this attraction, one becomes overly attached to the material world in terms of gṛha-kṣetra-suta-āpta- vitta—that is, home, land, children, friends, money and so forth. Thus one becomes entangled in the bodily conception of “I” and “mine.” However, if one understands the story of King Purañjana and understands how, by sexual attraction, Purañjana became a female in his next life, one will also understand the process of transmigration. SPECIAL NOTE: According to Vijayadhvaja Tīrtha, who belongs to the Madhvācārya-sampradāya, the first two of the following verses appear after verse 45 of this chapter, and the remaining two verses appear after verse 79. A desire to maintain body, wife and children is also observed in animal society. The animals have full intelligence to manage such affairs. If a human being is simply advanced in this respect, what is the difference between him and an animal? One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. A learned man who gives up the bodily conception of life, both gross and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual spirit soul, as the Supreme Lord is also. It is said that man is a rational animal, but from this verse we can also understand that rationality exists even in animal life. Unless there is rationality, how can an animal maintain its body by working so hard? That the animals are not rational is untrue; their rationality, however, is not very advanced. In any case, we cannot deny them rationality. The point is that one should use one’s reason to understand the Supreme Personality of Godhead, for that is the perfection of human life. If a living entity is developed in Kṛṣṇa consciousness and is merciful to others, and if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation from the bondage of material existence. In this verse the words dayā jīveṣu, meaning “mercy to other living entities,” indicate that a living entity must be merciful to other living entities if he wishes to make progress in self-realization. This means he must preach this knowledge after perfecting himself and understanding his own position as an eternal servant of Kṛṣṇa. Preaching this is showing real mercy to living entities. Other types of humanitarian work may be temporarily beneficial for the body, but because a living entity is spirit soul, ultimately one can show him real mercy only by revealing knowledge of his spiritual existence. As Caitanya Mahāprabhu says, jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya- dāsa’: [Cc. Madhya 20.108] “Every living entity is constitutionally a servant of Kṛṣṇa.” One should know this fact perfectly and should preach it to the mass of people. If one realizes that he is an eternal servant of Kṛṣṇa but does not preach it, his realization is imperfect. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore sings, duṣṭa mana, tumi kisera vaiṣṇava? pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava: “My dear mind, what kind of Vaiṣṇava are you? Simply for false prestige and a material reputation you are chanting the Hare Kṛṣṇa mantra in a solitary place.” In this way people who do not preach are criticized. There are many Vaiṣṇavas in Vṛndāvana who do not like preaching; they chiefly try to imitate Haridāsa Ṭhākura. The actual result of their so-called chanting in a secluded place, however, is that they sleep and think of women and money. Similarly, one who simply engages in temple worship but does not see to the interests of the mass of people or cannot recognize devotees is called a kaniṣṭha-adhikāri: arcāyām eva haraye pūjāṁ yaḥ śraddhayehate na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ (Bhāg. 11.2.47) Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature. Factually all of material existence is only a dream. Thus there is no question of past, present or future. Persons who are addicted to karma-kāṇḍa-vicāra, which means “working for future happiness through fruitive activities,” are also dreaming. Similarly, past happiness and present happiness are merely dreams. The actual reality is Kṛṣṇa and service to Kṛṣṇa, which can save us from the clutches of māyā, for the Lord says in Bhagavad-gītā (7.14), mām eva ye prapadyante māyām etāṁ taranti te: “Those who surrender unto Me can easily cross beyond My illusory energy.” Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty- ninth Chapter, of the Śrīmad-Bhāgavatam, entitled “Talks Between Nārada and King Prācīnabarhi.” jaya Srila Prabhupada |
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