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JDH 9: Nitya-dharma and Material Science and Civilization
Chapter Nine Nitya-dharma and Material Science and Civilization
Almost four years have now gone by since Lahiri Mahasaya came to Godruma
and associating with the Vaisnavas of that sacred place has had a greatly
purifying effect upon him. Now he is continuously chanting even whilst
performing his daily chores. His lean frame is covered by sparse clothes
and he has given up using any footwear, even wooden clogs. He has overcome
the false pride of his high caste to such an extent that whenever he sees
a Vaisnava he immediately offers dandavats and with the utmost humility
places the dust from the feet of the Vaisnava upon his head. If anyone
refuses to comply, he remains undeterred, using gentle force to achieve
his goal. He is always looking for and eating eagerly the prasadam
remnants of the pure Vaisnavas. From time to time, his sons visit him with
the idea of bringing him back home, but in view of his absorbed devotional
attitude they quickly realize the futility of their plans and return home
empty-handed.
Lahiri Mahasaya looks like a Babaji who has already received bheka.
However, after due analysis of the Vaisnava philosophy through his
diligent absorption in the daily Vaisnava discussions here in Godruma, he
has concluded that internal detachment is more essential than externally
donning the garb of an ascetic in an official ceremony of bheka. The mood
of Sanatana Gosvami was to live most frugally and Mahasaya is trying to
emulate that lofty level. For instance, to minimize his material needs,
instead of possessing four dhotis, he cuts one dhoti into four pieces and
wears one piece at a time. The sacred thread of a brahmana, generally
rejected by the babajis, still hangs around his neck, but when his sons
attempt to offer him money he refuses, explaining, "I will not take money
from materialistic persons." Once the elder son, Candranatha, brought a
large sum of money, offering it as a contribution for the Vaisnava
festivals. Following in the footsteps of Srila Raghunathadasa Gosvami,
Lahiri Mahasaya declined.
One day, Paramahamsa Premadasa Babaji spoke to him, "Lahiri Mahasaya, we
see that you have freed yourself from all the habits of the non-Vaisnavas.
Actually, we have received bheka initiation, but from you we could still
learn a great deal about vairagya, renunciation. Now, the only thing
needed to complete your transformation is a Vaisnava name."
Lahiri Mahasaya replied, "Sir, you are my parama-guru, you are free to
decide as you wish."
Paramahamsa Premadasa Babaji said, "You are from Santipura, so I think the
name 羨dvaita dasa' is appropriate." Lahiri Mahasaya fell to the ground in
humility to receive his new name. From that day on, everyone addressed him
as Advaita dasa, and even his little cottage got a new name,
Advaita-kutira.
Advaita dasa had a friend from childhood named Digambara Cattopadhyaya, who
had accumulated great wealth by holding important posts in the Muslim
government. After retiring, he had returned to his village, Ambika, and
enquired about his old friend, Kalidasa Lahiri. Finally, he found out that
his friend had renounced home and family and was presently residing in
Godruma under the name of Advaita dasa, spending his days in chanting
krsna-nama.
Digambara Cattopadhyaya was a sakta fanatic, a worshipper of sakti, the
female energy. He abhorred the word "Vaisnavism," covering his ears
whenever it was uttered in his hearing. Upon hearing about the present
circumstances of his dear friend, he called his servant, "Hey, Vamana
dasa, immediately arrange a boat. I want to dash off to Navadvipa without
delay and save my friend Kalidasa from disaster!" The servant soon
returned to his master with a boat fully prepared for the journey.
Digambara Cattopadhyaya was a shrewd man. A pundit in the tantra-sastras
and well versed in Muslim culture, he often forced the Muslim religious
scholars to accept defeat in their Persian and Arabic debates with him,
and he often left the brahmana panditas speechless whenever they tried to
debate with him upon Tantra. He was famous in important cities like Delhi
and Lucknow, and in his leisure time he had also managed to write a book
entitled Tantra-sangraha, A Compendium of Tantra. His impressive erudition
was further demonstrated by the commentaries he had written on the various
verses of this book.
Digambara hurriedly stepped into the boat, clutching a copy of
Tantra-sangraha in his hands. Landing at the pier of Godruma-dhama after a
two-hour boat ride, he picked out and instructed a capable man to act as
his messenger. Digambara then dispatched the messenger to Advaita dasa and
waited patiently in the boat for his return.
Advaita dasa was sitting in his cottage and quietly chanting when
Digambara's messenger arrived and paid his respects. Advaita dasa asked,
"Who are you and why have you come here?" The messenger replied, "I have
been sent by Sri Digambara Cattopadhyaya, who wants to know whether you,
Kalidasa Lahiri, remember him or not?"
His curiosity aroused, Advaita dasa asked, "Where is Digambara? He is my
childhood friend, how could I ever forget him? Has he embraced
Vaisnavism?"
The messenger replied, "He is waiting nearby in a boat, but I do not know
whether he is a Vaisnava or not."
Advaita dasa quickly asked, "Why has he not come to me directly?" Upon
hearing this and without answering, the messenger took his leave to inform
Digambara.
Two hours later Digambara, accompanied by four other gentlemen, arrived at
Advaita-kutira. Digambara had always been very generous and open by nature
and upon seeing his old friend, he was clearly extremely pleased. He
rushed to meet Advaita dasa and taking him in his arms broke into a song
he had composed:
kali! tomara lila-khela ke jane ma, tribhuvane? kabhu purusa, kabhu nari, kabhu matta hao
go rane
"O dear Kali, Who can fathom you, dear Mother? You enjoy pastimes on the
earth sometimes in the male form, sometimes in the female form, and
sometimes you are ferociously absorbed on the battlefield.
brahma ha'ye srsti kare, srsti nasa ha'ye hara,
visnu ha'ye visva-vyapi pala go ma, sarva-jane
"As Brahma you create, as Siva you destroy, and as Visnu, dear Mother, you
maintain the whole universe.
krsna-rupe vrndavane, vamsi bajao vane vane, (abara) gaura ha'ye navadvipe, matao sabe
sankirtane
"As Krsna you play the flute throughout the forests of Vrndavana. Again you
appear as Gauranga, immersing Navadvipa with the sound of sankirtana."
Advaita dasa received him warmly, "Welcome dear brother! Come and sit
down."
Taking a seat, Digambara reciprocated with tear-filled eyes these
sentiments of friendship and affection. He burst out saying, "Dear brother
Kalidasa, what shall I do? You have embraced the path of renunciation and
rejected the devas as well as dharma. I have come from my life in the
Punjab with great expectations. However, back home in Santipura, I have
found that all our childhood friends have passed away. Remember Girish
Khenda, Pesa Pagla, Ise Pagla, Dhanuva, Kele the carpenter, and Kanti
Bhattacarya? Well, all of them are gone. Just you and I are left. I had
hoped to find you in Santipura, thinking we could pass the rest of our
lives in the enjoyment of each other's company. One day you would come to
my house, the next day I would cross the Ganga to your place; we would
immerse ourselves in music, study Tantra, and so on. However, alas!
Fortune has forsaken me, and just look at you! You are like the ox-dung,
which, unlike cow-dung, can be used neither for cleaning the house, nor in
any religious ceremonies. Could you please explain to me what you have
done to yourself?"
Within himself Advaita dasa calmly considered the situation, knowing that
this was a difficult test and that he had better get away from this
unwanted association. He said, "Digambara! Do you still remember the
little game we used to play with a wooden stick and a small piece of
oval-shaped wood called gulli-danda? Remember one time we suddenly found
ourselves under that ancient tamarind tree?"
Digambara, "Of course I remember! It was near Gauri dasa Pandita's house.
Gaura and Nitai had sat under the same tree."
Advaita dasa, "At that time my friend you told me not to touch the tree,
because Sacimata's son Nimai had sat under it, and by touching it one
would become an ascetic."
Digambara, "I recall everything vividly. In fact, I remember your weakness
for the Vaisnavas even at that time. I warned you then that you might fall
into Gauranga's trap."
Advaita dasa, "Yes! You always knew I was inclined in that direction. Well,
I have actually fallen into the trap and now I am caught."
Digambara, "Take hold of my hand and lift yourself out. It is never good to
remain trapped."
Advaita dasa, "My friend, this trap is wonderful. I pray to remain in it
forever! Why don't you just try it for yourself?"
Digambara, "I've had enough experience to know that in the beginning it may
seem pleasurable, but ultimately it will give you nothing."
Advaita dasa, "What of the net which has trapped you? Will it actually give
you happiness in the end? Don't make that mistake."
Digambara, "Try to understand! We tantrics are seekers of absolute
knowledge, worshipers of the Goddess Mahavidya, Durga-devi. This knowledge
is useful now and also later -- by it we are happy now and will be so in
the hereafter. You Vaisnavas consider yourselves happy now, but we
tantrics do not consider your renounced way of life as happiness. And in
the final judgement, there will be no end to your misery. I am confounded
as to why people become Vaisnavas. Just note how we tantrics relish our
meals of meat and fish, etc. We wear fancy clothes and such. This is
enjoyment! We are more civilized and expert in material science, while you
are denied the pleasures that these things provide, and in the end there
will be no moksa, liberation, for you."
Advaita dasa, "Why do you say that there will be no moksa for us?"
Digambara, "If one rejects Ma Nistarini, the Mother of Liberation, then one
cannot be liberated -- that applies to you, or even Brahma, Visnu, and
Siva. Ma Nistarini is the adya-sakti, original potency -- she has created
Brahma, Visnu, and Siva and is now maintaining them. When Ma Nistarini so
desires everyone will re-enter her egg-shaped womb whence all creation has
emanated. Have you ever worshiped this Ma Nistarini to invoke the shower
of her mercy upon yourself?"
Advaita dasa, "Is Ma Nistarini a spiritual being or a material object?"
Digambara, "She is the personification of the conscious, spiritual energy
and independently wilful. Purusa, the spiritual Supreme Male, is created
by her wish."
Advaita dasa, "Then, what is purusa and what is prakrti?"
Digambara, "Vaisnavas only spend their time in bhajana; therefore, they are
bereft of philosophical knowledge. Actually, purusa and prakrti are like
the two halves of a chickpea, although they have separate identities, in
fact they are one. When the outside skin is removed, they are two, but
when the skin covers the pea, they are one. The purusa is a spiritually
conscious entity, while prakrti is inert matter. The undivided and
undifferentiated condition of purusa and prakrti is Brahman."
Advaita dasa, "The Ma Nistarini you are talking about is she the female
prakrti or the male purusa?"
Digambara, "Sometimes she is purusa, and sometimes she is prakrti."
Advaita dasa, "You said that both purusa and prakrti are like the two
halves under the skin of a chickpea. Now who of the two is the mother and
who is the father?"
Digambara, "You are challenging me with philosophical problems. Well, we
know how to tackle them. Factually, Ma Nistarini is prakrti and the
father is purusa."
Advaita dasa, "Who are you, the jiva?"
Digambara, "...Pasa-baddho bhavej jivah pasu-muktah sadasivah... 糎hen the
soul is covered by the illusion of maya, he is jiva. When he is liberated
from maya's influence, he is Sadasiva.'"
Advaita dasa, "So are you purusa or prakrti?"
Digambara, "I am purusa, and Ma Nistarini is prakrti. So long as I am in
the illusory, conditioned state, she is my mother. However, when I am
liberated, she becomes my wife."
Advaita dasa, "Without doubt I have now grasped your philosophy well: You
will change from being the son of your mother to being her husband! Tell
me, where did you learn such ideas?"
Digambara, "My friend, I am not wearing blinders like you, who are only
interested in the Vaisnavas alone. I have associated with many sannyasis,
brahmacaris, mystic tantric yogis, and so on. In addition, I have
intensively studied the tantra-sastras before I could acquire this
knowledge. If you wish, I can school you and prepare you, too."
Advaita dasa thought to himself, "What a terrifying idea!" However, he
replied, "Could you kindly explain your concept of civilization, and what
is prakrtika-vijnana, material science?"
Digambara, "Civilisation means to converse well in sophisticated society,
to dress in a manner that pleases others, to eat food and conduct oneself
in a way which is not repellent to others. Actually, you Vaisnavas follow
none of these manners."
Advaita dasa, "How is that?"
Digambara, "You do not mingle in societies outside your own, and in
general, your behaviour is unsocial. The Vaisnavas have not yet learnt
what it means to entertain people with sweet words. Whenever they meet
someone, they directly exhort the person to chant hari-nama. Why is this
so? Are there no other civilized topics to discuss? Your dress turns
people away and so they refuse to offer you a seat at any kind of social
event. A tuff of hair tied at the crown of the head, strings of tulasi
beads hanging around the neck, dressed *** in a loincloth -- this is
the appearance. In addition, you only eat spinach and other vegetables.
The Vaisnavas are not at all civilized."
Advaita dasa thought to himself, "If I provoke a quarrel, he will get angry
and leave. Which would be for the better." Continuing, Advaita dasa said,
"Does social sophistication help one's position in the next life?"
Digambara, "I must admit that there is no gain in the next life. However,
how can society advance without culture? If society is progressing, then
one can pay attention to the next life."
Advaita dasa, "My friend, if you promise not to become angry, I would like
to say something."
Digambara, "You are my childhood companion, I would offer my life for you
and yet you think I cannot tolerate a few harsh words from you? We are
practiced in courtesy so even if we are irked, our words will remain
sweet. After all, the more one learns to mask one's feelings, the more one
advances in culture."
Advaita dasa, "Human life is short and inevitably has numerous
disturbances; thus, with our limited time, it is imperative to serve the
Supreme Lord, Sri Hari, with unmotivated simplicity. The culture and
sophistication, which you present as synonyms, are merely exercises in
self-deception. If a human being remains on the path of truthfulness, his
life is honest and simple. Leaving this straight path for that of
deception, he becomes sly, engages in unscrupulous dealings, and tries to
hide his crookedness behind a facade of sweet words and postured civility.
Truthfulness and simplicity are laudable human characteristics, whereas
the culture and sophistication you speak of generally lack these
qualities. True culture, in its pristine state, shorn of all immorality,
is found amongst the Vaisnavas, and the culture of the non-Vaisnavas is
tainted by sinful ways. Real culture means sabhyata, worthiness to
participate in a sabha, serious truthful assembly -- in other words,
simple decency -- but the contemporary definition of culture is simply a
method of masking mischievous internal motives, which are gradually
further perverted into deceit.
"The so called 祖ulture' you have described has nothing in common with the
nitya-dharma of the jiva. If dressing attractively is the standard of
cultured activity, then an expensive *** is certainly more
civilized than you. Indeed, the real purpose of wearing clothes is simply
to cover the body. The clothes must of course be clean and fresh.
Similarly, foodstuffs should be pure and healthy. However, you insist that
primarily foodstuffs should be palatable, regardless of impurities.
Alcohol and meat, for instance, are naturally impure; therefore, to
consume them is not at all cultured, but is surely a sinful act. Today's
definition of culture is actually based on the mores of Kali-yuga."
Digambara, "Have you completely forgotten the Badsahi culture of the Muslim
emperors? Just remember how the people would sit so gracefully in the
court of the Muslim king, dressed stylishly, and engaged in conversation
according to the court etiquette?"
Advaita dasa, "This is all mundane business. What would we lack without it?
My friend, I think that because of your long years of service amongst the
Muslims you have become biased in favour of their culture. Actually,
sinless life is truly cultured life. As I have said just now, the
so-called cultural progress of Kali-yuga only brings about an acceleration
of sinful activities. It is simply the noisome disease of hypocrisy."
Digambara, "Just realize that today's modern civilised man considers the
contemporary culture to be the actual height in the progress of humanity,
and that a person without such culture should hardly be considered a human
being! The present understanding of decency is that men and women should
dress in fashionable clothes and ornaments to cover their faults."
Advaita dasa, "It is up to you to ponder over these matters and decide
whether this modern philosophy of life is actually good or bad.
Personally, I notice that modern 粗ducated men' are shrewd and sly,
opportunistically observing and taking advantage of the changing times.
They favour this so-called civilization as it provides a means to mask
their ill motives and degradation. Such shrewd men protect the so-called
high pedestal of their culture with futile debates and violent physical
threat. What can an actually intelligent person gain from their society
and culture?"
Digambara, "Actually some people consider that knowledge and culture are
simultaneously expanding by this civilisation, and if the trend continues
this earth will become like heaven."
Advaita dasa, "These are the hallucinations of *** eaters and those who
believe in such ideas are glorified fools. Yet, one who proselytises this
view is an even more amazing specimen. Knowledge is of two kinds,
paramarthika, spiritual; and laukika, material. I do not perceive anywhere
that spiritual knowledge is expanding by the progress of material
knowledge. Actually, I generally see that spiritual knowledge is being
perverted and misinterpreted in concert with the focus upon material
knowledge. After all, is there actually any eternal relationship between
the jiva and material knowledge? With the escalation of material
knowledge, man's attention has been drawn towards the multi-fold varieties
of external phenomena and distracted from the origin of all knowledge, the
transcendental Absolute Truth. I must acknowledge that the increase of
secular material knowledge is followed by a shallow 壮ophisticated'
culture. However, this is a bad omen for the jiva, leading him along the
path to spiritual self-destruction."
Digambara, "Why a path of destruction?"
Advaita dasa, "I repeat, this human life is short. Therefore, like the
wayfarer at the inn, the jiva must diligently prepare for spiritual
realization during the travels of his limited life span. It is foolish to
waste time trying to improve arrangements at the inn during one's short
visit, without concern for one's destination. If more and more time is
wastefully spent in the pursuit of material knowledge, less time will be
left for spiritual realization. As I see it, we should use material
knowledge to help in acquiring the basic necessities for the maintenance
of this body, while leading a simple life dedicated to spiritual
realization. There is absolutely no need of excess material knowledge and
its concomitant 壮ophisticated' culture. Actually, what is the permanence
of all this external material gaudiness?"
Digambara, "Now I see that I have landed in the clutches of an
extraordinary person of the renounced order. Are you saying that the
development of human society is of no use?"
Advaita dasa, "That depends on the type of society. If it is a Vaisnava
society, there is a tremendous benefit for all. That which is derived from
a non-Vaisnava society -- a materialistic society -- is not at all
beneficial for the jiva. However, let us leave this topic for a moment.
Tell me, what do you actually mean by prakrtika-vijnana?"
Digambara, "Prakrtika-vijnana is natural material science and is found in
the tantra-sastras in many different areas. Prakrtika-vijnana is
constituted of whatever systems, knowledge and beauty are exhibited in the
material nature of this world. For instance, there are: dhanura-vidya, the
system of military science; ayurveda, the system of medical science;
jyotira-vidya, astrology; the art of music and dance; and the like, which
are the different branches of prakrtika-vijnana.
"Coming back to philosophy, we have already discussed that prakrti is the
adya-sakti, giving birth to and manifesting this material cosmos. Through
her own potency, she has introduced variegatedness into the creation, and
in each of the many aspects of her energy is a different area and stream
of knowledge. By acquiring this knowledge of material science, one can
exonerate oneself from the sins committed against the adya-sakti, Ma
Nistarini. Unfortunately, for themselves, the Vaisnavas do not care for or
make research into vijnana, science. However, we Tantrics shall attain
moksa through mastering this knowledge. Just see how deeply some of the
great western thinkers such as Plato, Aristotle, Socrates and the famous
Muslim scholar, Hakim, etc., have probed into this science and even
written poetic eulogies to it."
Advaita dasa, "You just said that the Vaisnavas do not care about vijnana.
I disagree. The pure spiritual knowledge that the Vaisnavas study is
actual vijnana -- extremely scientific and experiential. In one of the
four catur-sloki of the Srimad-Bhagavatam, 2.9.31, we find the following:
sri-bhagavan uvaca jnanam parama-guhyam me
yad vijnana-samanvitam sarahasyam tad-angam ca
grhana gaditam maya
"前 Brahma, knowledge of Me is non-dual, and yet has four distinct
divisions: jnana, vijnana, rahasya, and tad-anga. Jnana is my svarupa; My
relationship with My potency is vijnana; jiva is My rahasya, secret; and
pradhana is my tad-anga. A jiva cannot understand this knowledge by his own
intelligence, but you can understand the same by My mercy in conjunction
with devotional service. I am explaining this science so that you may take
it up carefully.'
"Even before the material world was created the Supreme Personality of
Godhead, being pleased by Brahma's devotional service, gave him this
instruction. In this way, the Lord taught Brahma the pure and scientific
vaisnava-dharma.
"My friend Digambara, there are two kinds of knowledge. On one hand, there
is visaya-jnana, material knowledge, which is acquired by human beings
through the bodily sense organs that are impure and thus unsuited to
perceive spiritual objects. These material sense organs are only of use in
the maintenance the conditioned soul's material condition. On the other
hand, there is the science of the Supreme Self, which delves into the
actual spiritual truth. This is known as suddha-jnana, pure spiritual
knowledge, which is eternal and forms the basis of the devotional service
of the Supreme Lord performed by the Vaisnavas. In all respects,
visaya-jnana is distinct and opposite from suddha-jnana and has no
connection with it.
"You propose that visaya-jnana is alone vijnana and that the material
knowledge of ayurveda, etc., has to be separated from suddha-jnana to
attain the status of scientific vijnana. However, this usage of the term
is incorrect because materialistic science is not vijnana in the true
sense of the word. The truth is that suddha-jnana -- whose characteristics
are contrary to the material sciences of Ayurveda, etc. -- is actually
vijnana since suddha-jnana intrinsically indicates the scientific
distinction of transcendence from matter. Accurate knowledge of the
distinctive qualities inherent within an existing object is known as
vijnana. Thus, the perfect realization of the spiritual Absolute Object as
distinct from mundane matter is actual vijnana. Therefore, the process of
exposing and eliminating visaya-jnana and scientifically establishing the
pre-eminence of suddha-jnana as distinct from visaya-jnana is real
vijnana.
"Vastu, eternal spiritual existence, is one, and both terms jnana and
vijnana may be applied to the perception of this transcendental existence.
Jnana is the direct perception of transcendence, and vijnana is the
establishment of this jnana as distinct from visaya-jnana. Jnana and
vijnana are actually the same thing; however, according to the particular
context the term jnana or vijnana is used.
"You claim that vijnana indicates visaya-jnana; however, the Vaisnavas say
that actual vijnana gives the true analysis of visaya-jnana as distinct
from suddha-jnana. The Vaisnavas consider dhanura-veda, ayurveda, jyotira-
veda, and chemistry, physics, etc., as material knowledge without a
permanent relationship to the jiva. Therefore, such material knowledge is
inconsequential in terms of establishing the jiva in one of the five rasas
in relationship to Isvara, which are the ultimate nitya-dharma of the
jivas. Further, the Vaisnavas see that those who are ardently striving to
advance in visaya-jnana according to their individual material
propensities are absorbed in the activities of karma-kanda.
"However, Vaisnavas do not criticize those who endeavour for progress in
understanding the mundane nature because this activity may ultimately come
to assist them in understanding the prime efficacy of spiritual
realization. You have misnamed the insignificant mundane knowledge of the
materialists as vijnana. Well, ultimately, what harm can the erroneous
adoption of that name do? It is childish to quarrel insistently over names
and designations."
Digambara, "Supposing material knowledge had not advanced to what it is
today, how would you subsist and perform your bhajana? This indicates that
you Vaisnavas must also work to improve your material knowledge."
Advaita dasa, "Persons endeavour in their chosen field according to their
individual propensities. However, Isvara alone distributes the appropriate
results of those actions to their performers."
Digambara, "From where do the individual inclinations and propensities
arise?"
Advaita dasa, "Habits and preferences forged from previous actions will
consolidate later into one's propensities. The depth of a person's
material knowledge is the barometer that measures the extent of his
material engrossment. In turn, this material knowledge and engrossment
makes him an expert in expressing the mundane art forms, which are also an
outcome of material culture. Ultimately, however, whatever articles are
suitable -- as a result of this entire material endeavour by the
materially engrossed -- will be utilized gratefully by the Vaisnavas as
paraphernalia for the devotional service of the Lord. However, the
Vaisnavas themselves need not invest any energy in the creation of these
products.
"A carpenter makes furniture for a living. However, he can also make an
altar to enthrone the Deity in home of a grhastha-vaisnava. Following
their instinct and propensity, the bees busily collect pollen and produce
honey, which is then taken away to be offered to the Lord. Not everyone in
this world will endeavour for their own highest good -- spiritual
elevation. The different activities are prompted by different
propensities.
"Human propensities are numerous -- they are high or low, and so on.
Degraded persons perform many base activities resulting from mean
propensities. However, at the same time, they may perform activities
prompted by co-existing noble propensities. Thus, the wheel of human life
turns, combining in itself innumerable divisions and departments. All
materialistic men, executing their works inspired by their mundane
propensities, reach success by indirectly assisting the Vaisnavas in their
spiritual practice. The materialists are, however, unaware of this fact.
Bewitched by Sri Visnu's illusory potency, Maya, they perform multifarious
mundane activities, which are later utilized by the Vaisnavas in the
devotional service of the Lord. In this way the entire world is actually
the unwitting servitor of the Vaisnavas."
Digambara, "What is this Maya of Sri Visnu?"
Advaita dasa, "In the Markandeya Purana, Candi-mahatmya, 81.40, maya is
described with these words:
yogamaya hareh saktir yaya sammohitam jagat
"塑ogamaya is the potency of Sri Visnu by which the whole world is
bewildered.'
Digambara, "Who is that personality known as Ma Nistarini?"
Advaita dasa, "She is this Maya of Sri Visnu, also known as Visnu-maya."
At this point, Digambara opened his hand-written manuscript on Tantra and
said, "Here, read! My Ma Nistarini is addressed as Caitanya-rupini,
embodying spiritual consciousness; Icchamayi, fully independent;
Trigunatita, transcendental to the material modes; and Triguna-dharini,
the controller of the material modes. The one you call Visnu-maya, is not
beyond the scope of the three material modes of nature. Then how can you
equate her with my Ma Nistarini who is so transcendentally described? I
can see plainly that you Vaisnavas are fanatical in terms of this topic
and I strongly detest it."
Advaita dasa, "My dear brother, Digambara! Please do not get upset. As you
have come to see me and we are meeting after a long separation, I would
like you to be content and happy. Why do you surmise that the name
膳isnu-maya' is demeaning in some way? Sri Visnu is the embodiment of the
absolute spiritual consciousness; He is the Supreme Lord of all Lords and
everything is His energy -- His Maya. Energy is not an independently
existing entity; it is the inherent characteristic of an object.
Therefore, it is a philosophical error to describe energy as the source
and fountainhead of everything, for energy cannot exist without a source.
Therefore, first, an absolute spiritual subject has to be established.
"In the Vedanta commentaries, we find: ...sakti-saktimatayor abhedah...
禅he potency and the potent are one.' Energy is not an independent entity,
rather the Saktiman-purusa, the Supreme Being, is the possessor and source
of all energy. Maya is His intrinsic nature and subservient to His desires
as the Saktiman-purusa. Therefore, it is not fallacious to describe Maya
as Caitanya-rupini, Icchamayi, or Trigunatita, because Maya manifests and
acts under the orders of the transcendental Saktiman-purusa. In this way,
she is non-different from the Saktiman-purusa.
"Iccha, desire, and caitanya, consciousness, are attributes of the
Saktiman-purusa. Sakti, or Maya, does not possess independent iccha, she
works under the direction and will of the Saktiman-purusa. For example, a
person is endowed with the sakti, energy, to walk and move about. However,
this sakti is only set in motion if the person desires to do so. Thus, it
is only a figure of speech to say, 全akti walks.' What is actually meant
is that the possessor of sakti -- the purusa -- is walking. Similarly,
Bhagavan is the controller and possessor of His singular energy, Sakti.
However, that singular energy manifests in unlimited variety. In
transcendental spiritual activities, she is known as the cit-sakti and in
material affairs as the acit-sakti, or Maya. In the Vedas, Svetasvatara
Upanisad, 6.8, we find:
parasya saktir vividhaiva sruyate
"禅he absolute energies of the Supreme Brahman are multifarious in nature.'
"Triguna-dharini Sakti, whom you have just referred to, is actually mundane
energy. Material creation and annihilation are part of her activities. The
puranas and tantras define this energy as Visnu-maya, Maha-maya, Maya,
etc. Allegorically, she is said to be the mother of the trinity -- Brahma,
Visnu and Mahesvara. Also, she slays the fearsome demons, Sumbha and
Nisumbha, and performs many other similarly wonderful activities as
recorded in the scriptures.
"The jivas are forced to remain her captives as long as they are engrossed
in matter. Nevertheless, when they are enlightened with the transcendental
knowledge of their true spiritual identities, they sever the shackles of
Maya and win freedom. If one submits to the Lord's transcendental
cit-sakti, one will eternally experience supramundane ecstasy."
Digambara, "Are you, or are you not, under a particular energy?"
Advaita dasa, "Yes, we are jiva-sakti. We have escaped from the influence
of the illusory material maya-sakti and taken shelter under the control of
the transcendental absolute cit-sakti."
Digambara, "That makes you saktas, the worshippers of sakti, too."
Advaita dasa, "Yes, of course, Vaisnavas are the real saktas. We are under
the patronage of Sri Radhika, the embodiment of the cit-sakti. We worship
Krsna, but under Sri Radhika's loving guardianship. Hence, who can claim
to be more authentic saktas than us? We do not see any differences between
a true sakta and a Vaisnava. However, those who worship only the
maya-sakti without taking complete shelter within the spiritual cit-sakti
are admittedly to some extent saktas, but cannot be considered Vaisnavas.
Ultimately, they are gross materialists. Durgadevi has made the following
statement as recorded in the Narada-Pancaratra:
tava vaksasi radha'ham rae vrndavane
"選n my original form as cit-svarupa, the embodiment of the spiritual
potency, I, as Sri Radhika -- the antaranga-sakti, the internal energy --
reside in the forests of Vrndavana-dhama, embellishing Your [Krsna's]
divine ***.'
"Unequivocally, the words of Durga-devi proclaim that sakti is a singular
energy and potency, not a plurality. There is an ultimate unity between
Her original form as the cit-svarupa, Sri Radhika, and Her mundane form,
the sakti-maya jada-svarupa, the embodiment of the material energy. Thus,
in Her pure state, bereft of the three material modes, Visnu-maya is the
cit-sakti and in Her mundane condition, when She is in touch with the three
material modes, She is the jada-sakti, material energy."
Digambara, "You mentioned earlier that we are jiva-sakti, please explain."
Advaita dasa, "The Supreme Lord says in the Bhagavad-gita 7.4-5:
bhumir apo 'nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
apareyam itas tv anyam prakrtim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat
"薦arth, water, fire, air, ether, mind, intelligence and false ego -- all
together these eight comprise My separated material energies. Yet, besides
this inferior nature, O mighty-armed Arjuna, there is a superior energy of
Mine, which comprises all living entities who are struggling with the
material nature and are sustaining the universe.'
"Digambara, do you know the glorious position of the Bhagavad-gita? It is
the essence of all scriptures and offers the conclusion to every debate.
Thus, we can conclude from this statement that besides this jada-sakti
there is the existence of the jiva, which is different in constitution.
The jiva-sakti is another of the Supreme Lord's energies -- superior to
the material energy and yet inferior to the cit-sakti -- known by the
sages as the tatastha-sakti, the marginal potency. Hence, the living
entity is a unique form of the sakti of Sri Krsna."
Digambara, "Kalidasa, have you ever read the Bhagavad-gita?"
Advaita dasa, "Yes, in fact, I read it long ago."
Digambara, "What is the standard of its philosophical truth?"
Advaita dasa, "My dear brother, a person endlessly praises the sweet taste
of molasses only so long as he has not tasted pure crystal sugar."
Digambara, "Look, I think this is bias on your part. Devi Bhagavata and
Devi-gita are appreciated throughout the world. However, you and your
Vaisnava associates do not even like to hear the mention of these two
books."
Advaita dasa, "Have you read the Devi-gita?"
Digambara, "There is no reason for me to lie -- I have not read it. For
some time I have tried to obtain a copy of both books, but have as of yet
failed to procure them."
Advaita dasa, "How can you comment upon a book that you have not yet read?
Tell me, who is biased, you or me?"
Digambara, "I must admit that even since childhood I was always a bit
afraid of you. You were, even in those early days, a voluble person and
now after becoming a Vaisnava you seem to have honed your wit to even
greater sharpness. You strongly refute whatever I say."
Advaita dasa, "Honestly speaking, I am a wretched fool, but after proper
research, I have concluded that there are no pure religious ethics outside
the vaisnava-dharma. However, you have opposed vaisnava-dharma during your
whole life and have thus brought ill fortune upon yourself."
Digambara, now getting slightly angry, retorted, "O yes! You can say that!
I am deeply involved in religious worship and discipline and you claim
that I have been wasting my time? Here, look! This book Tantra-sangraha is
a result of my hard labour. You blindly denounce culture and science and
try to boast about your Vaisnava philosophy and practice, but what am I
supposed to do about that? Come, let us continue this debate before an
assembly of the learned and cultured, and then see who is said to have the
superior conclusion, you or me?"
Advaita dasa was now thinking that it was rather a better idea to rid
himself of this bad company and said, "After all, tell me, what will your
culture and material science do for you when you die?"
Digambara, "Kalidasa, shame on you! Is there anything after death? As long
as one lives, one should try to be acknowledged by the cultured society
and enjoy one's senses as much as possible. In the end, when death
approaches, Ma Nistarini will place you in an appropriate situation.
Should we tolerate the present distress only because death is imminent?
Where will you be when the body made up of five elements dissolves into
the five great elements of material nature? This material existence is
Maya, both Maha-maya and Yogamaya. Only she can offer you pleasures in the
present and certain liberation after death.
"Sakti is the ultimate, there is nothing beyond her. You are born through
Sakti and you will return to Sakti. One must begin by serving Sakti.
Behold the power of Sakti in material science! Diligently improve your
yogic strength because by that you will see there is nothing but the
unmanifest Sakti. Whence did you manufacture the phantasmagoria about this
conscious Supreme Controller known as Isvara? By believing in these
stories, you are forced to experience hardships in the present. And who
can guarantee that you will gain more than us after death? What business
do you have with a divine male factor, a Purusa? Simply surrender to Sakti
, you can merge into her, and thus eternally exist in her."
Advaita dasa, "Dear friend, I see that you are captivated by the material
energy. Moreover, suppose the Caitanya-purusa actually exists, then what
will your future be after a lifetime of ignoring Him? In addition, kindly
consider what is the actual happiness of this present life? I would say
that satisfaction and peace of mind are real happiness. Yes, I have
rejected all material pleasures, but now I experience a real inner
happiness. And if there is eternality beyond this life, then by His grace
I shall have that also. On the other hand, you are not at all peaceful and
contented even presently. The more you seek carnal pleasures, the more
your thirst for them increases. You have never really understood what real
happiness actually is. Chasing after the pleasures of the flesh, one day
you will certainly plunge deeply into an ocean of grief."
Digambara, "We shall see what happens to me, but first tell me why you have
left the sophisticated cultured milieu?"
Advaita dasa, "I have not discarded the cultured society, in fact that is
what I have actually gained, and now I am busy avoiding the uncultured
lot."
Digambara, "What do you understand by uncultured?"
Advaita dasa, "Please do not get angry, listen to what Srimad Bhagavatam,
4.30.33, states, which is quoted in the Hari-bhakti-vilasa, 10.292:
yavat te mayaya sprsta bhramama iha karmabhih
tavad bhavat-prasanganam sangah syan no bhave bhave
"船ear Lord, as long as we have to remain within this material world as a
result of our material contamination and wander from one type of body to
another and from one planet to another, we pray that we may associate with
those who are engaged in discussing Your pastimes. We pray for this
benediction life after life, in different bodily forms and on different
planets.'
"In the Hari-bhakti-vilasa, 10.294, it is said:
asadbhih saha sangas tu na kartavyah kadacana
yasmat sarvartha-hanih syad adhah-patas ca jayate
"前ne should never associate with people who are absorbed in non-reality,
for by such company one is deprived of all worthwhile objects of
attainment and falls down to a degraded position.'
"The sage Katyayana recorded in his Katyayana-samhita, which is quoted in
the Hari-bhakti-vilasa, 10.295:
varam hutavaha-jvala panjarantar-vyavasthitih
na sauri-cinta-vimukha jana-samvasa-vaisasam
"腺etter I burn in a blazing fire or remain forever caged, rather than
experience the pain of having association with a person who is inimical to
Krsna consciousness.'
"Further, the Srimad-Bhagavatam, 3.31.33-34, declares, as quoted in the
Hari-bhakti-vilasa, 10.297-298:
satyam saucam daya maunam buddhih srir hrir yasah ksama
samo damo bhagas ceti yat-sangad yati sanksayam
"前ne becomes devoid of truthfulness, cleanliness, mercy, gravity,
spiritual intelligence, shyness, austerity, fame, forgiveness, control of
the mind, control of the senses, fortune, and all such opportunities.'
tesv asantesu mudhesu khanditatmasv asadhusu
sangam na kuryac chocyesu yosit-krida-mrgesu ca
"禅herefore, one should not associate with a coarse fool who is bereft of
the knowledge of self-realization and who is no more than a dancing dog in
the hands of a woman.'
"In the Garuda Purana, purva 231.13, we find:
param gato 'pi vedanam sarva-sastrartha-vedy api
yo na sarvesvare bhaktas tam vidyat purusadhamam
"薦ven though one may have gone to the other side of all the Vedas, and
even though one is well versed in all the revealed scriptures, if one is
not a devotee of the Supreme Lord, one must be considered amongst the
lowest of mankind.'
"In the Srimad-Bhagavatam, 6.1.18:
prayascittani cirnani narayana-paranmukham
na nispunanti rajendra sura-kumbham ivapagah
"閃y dear King, as a pot containing liquor cannot be purified even if
washed in the waters of many rivers, non-devotees cannot be purified by
processes of atonement even if they perform them very well, again and
again.'
"Further, in the Skanda Purana, as quoted in Hari-bhakti-vilasa, 10.312, we
see:
hanti nindati vai dvesti vaisnavan nabhinandati
krudhyate yati no harsam darsane patanani sat
"禅he six causes of degradation and fall-down are to strike a Vaisnava, to
criticize him, to hate him, to not welcome or greet him upon sight, to
show anger to him, and not to be happy upon seeing him.'
"You see, Digambara, it is most inauspicious for the jiva to associate with
such spiritually destitute persons. What can be the benefit of living in
the society of such despicable company?"
Digambara, "Imagine, we came to meet you as a decent gentleman! However,
according to you we have become a coarse and uncouth cripple! Just as
well! Kindly stay here and associate with your 叢ure' Vaisnavas, I am
returning to my home."
Advaita dasa could see that the exchange was concluding and thought it best
to finish with some kind parting words. He said, "You must go home, but
you are my childhood friend, seen again after such a long time. I do not
feel like letting you go. You have so kindly come to see me; will you not
stay a little longer and take prasadam with us?"
Digambara, "Brother Kalidasa, you know that I cannot digest any outside
food, besides I eat only havisya, sacrificial food, and I have already
taken before I came here. Indeed, I was very glad to see you and will come
again when I have some leisure time. I cannot spend the night here because
I must perform certain disciplines, handed down to me by my guru. So I
will take my leave now."
Advaita dasa, "Come, I will accompany you to your boat."
Digambara, "No, no, it's all right. Continue with your work. I have a few
persons along with me."
With these parting words, Digambara walked quickly away, humming to himself
a song about Kali-ma. Advaita dasa quietly went back to his kutira. He sat
down peacefully and began to chant krsna-nama.
Thus ends the ninth chapter of Jaiva-dharma, entitled: Nitya-dharma and
Material Science and Civilization