Hari-katha Articles The Philosophy Of Oneness and Mixed-up Religion

The Philosophy Of Oneness and Mixed-up Religion

The Philosophy Of Oneness

Some philosophers do not believe in the soul’s natural knowledge. Nor do they completely believe in material logic. Others, accepting the idea of the soul’s natural knowledge, believe in one God. Filled with various mental speculations, they take shelter of a rapt trance of meditation. However, their meditational trance is not the real thing. It is only a trick. In their pretended meditation they pretend to break through the walls enclosing the material world and then they pretend to see the world of spirit. Why is their meditation only a pretense? The spiritual world is revealed only in a genuine trance of meditation. It is not revealed in this pretended trance. Seeing only the subtle material world, the world of thoughts, they think they have seen the final spiritual abode of the spiritual beings. In truth they have taken shelter of the world of subtle matter, the world of thoughts.

The world of subtle matter and the world of gross matter are different in this way: The world of gross matter is the world perceived by the material senses, and the world of subtle matter is the world of thoughts perceived by the mind. Subtle matter was manifested before gross matter was manifested. This the material world is divided into two parts: the world of the gross material elements, and the subtle, effulgent world of thoughts. The “astral body” described by the Theosophists is an effulgent material body made of thoughts. This is the subtle material body, or the mind.

The subtle glorious world described in Patanjali’s Yoga-sastra and in the philosophy of the Buddhists is again only the subtle material world, the world of thoughts. The spiritual world is different. It is different from the gross and subtle material worlds, and it is also different from the “liberation” (kaivalya) described in Patanjali s Yoga-sastra. Patanjali’s Yoga-sastra does not describe the world of the spirit. In describing the practices performed by the aspiring yogi, the Yoga-sastra explicitly describes the soul and his relationship with God. However, in describing liberation, the Yoga-sastra does not say anything about God or about the liberated soul’s relationship with God. If the intention is that the individual souls and God have merged and become one, then the yoga philosophy is not different from impersonalist Monism (advaita).

The philosophy described by Patanjali in his yoga-sastra does not bring eternal auspiciousness to the spirit souls. The philosophy of the Yoga-sastra may be considered one of many philosophies that stay in between the world of gross matter and the world of spirit. That is why the souls seeking true spiritual happiness do not like it.

This World is Created to Enjoy Sense Pleasures or to Accumulate Piety…

Some philosophers say God created this world to give us an opportunity to enjoy sense pleasures. Then, after sinlessly enjoying and enjoying many sense pleasures, we will perform pious deeds and attain God’s mercy. However, if God head truly created this material world for the souls’ pleasure, He would not have created it with so many defects. After all, He is all-powerful, and whatever He wishes is done at once. If He had created the material world for the souls’ pleasure, He would have made it faultless. If He created the material world for the souls’ performing pious deeds, He would have made it very different from the way it is. Of this there is no doubt. Why is there no doubt of this? Because in the
material world pious deeds are not easily performed by every creature.

That Because of the First Living Entity’s Sin…

Thinking about the virtues and faults of this world, some moralist monotheists concluded that this material world is not a place of unalloyed pleasures. Indeed, the sufferings outweigh the pleasures. They decided that the material world is a prison to punish the living entities. If there is punishment, then there must be a crime. If there were no crime, then why would there be any punishment? What crime did the living entities commit?

Unable to properly answer this question, some men of small intelligence gave birth to a very wild idea. God created the first man and placed him in a pleasant garden with his wife. Then God forbade the man to taste the fruit of the tree of knowledge. Following the evil counsel of a wicked being, the first man and woman tasted the fruit of the tree of knowledge, thus disobeying God’s command. In this way they fell from that garden into the material world filled with sufferings. Because of their offense, all other living entities are offenders from the moment of their birth. Not seeing any other way to remove this offense, God Himself took birth in a human-like form, took on His own shoulders the sins of His followers, and then died. All who follow Him easily attain liberation, and all who do not follow Him fall into an eternal hell. In this way God assumes a human-like form, punishes Himself, and thus liberates the living entities. An intelligent person cannot make sense of any of this.

Mixed-up Religion

To accept this mixed-up religion one must first believe these rather implausible things: “The living entity’s life begins at birth and ends at death. Before birth the living entity did not exist, and after death the living entity will no longer stay in the world of material activities. Only human beings have souls. Other creatures do not have souls.” Only extremely unintelligent persons believe this religion. In this religion the living entity is not spiritual in nature. By His own will God created the living entities out of matter. Why are the living entities born into very different situations? The followers of this religion cannot say. Why is one living entity born into a house filled with sufferings, another living entity born into a house filled with joys, another living entity born into the house of a person devoted to God, and another living entity born into a wicked atheist’s house? Why is one person born in a situation where he is encouraged to perform pious deeds, and he performs pious deeds and becomes good? Why is another person born in a situation where he is encouraged to sin, and he sins and becomes bad? The followers of this religion cannot answer all these questions.

Their religion seems to say that God is unfair and irrational. Why do they say that animals have no souls? Why do birds and beasts not have souls like human beings? Why do the human beings have only one life, and, because of their actions in that one life are rewarded in eternal heaven or punished with eternal hell? Any person who believes in a truly kind and merciful God will find this religion completely unacceptable.

Further Consideration

The followers of this religion have no power to worship God selflessly. In general their idea is that by cultivating fruitive work and speculative philosophy one should work to make improvements in the material world and in this way please God. By building hospitals and schools, and by doing various philanthropic works, they try to do good to the world and thus please God.

Worship of God by performing fuitive work (karma) and by engaging in philosophical speculation (jnana) is very important to them. They have no power to understand pure devotional service (suddha-bhakti), which is free of fruitive work and philosophical speculation. Worship of God done out of a sense of duty is never natural or unselfish. “God has been kind to us, and therefore we should worship Him.” These are the thoughts of lesser minds. Why is this not a good way to worship God? Because one may think, “If God is not kind to me, then I will not worship Him.” In this way one has the selfish, bad desire to get God’s kindness in the future. If one wishes that God will be kind by allowing one to serve Him, then there is nothing wrong with that desire. But the religion under discussion does not see it in that way. This religion sees God’s kindness in terms of one’s enjoying a happy life in this material world .

Excerpted from “Tattva-viveka” of Srila Bhaktivinoda Thakura, Commentary on verses 23-27

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“One may ask,” Gurudeva said, “why did the living entities manifest—for what purpose? The living beings are a manifestation of Kṛṣṇa’s śakti. Mahāprabhu proclaimed, with supporting evidence from the scriptures, the philosophical conclusion of śakti-parināma-vāda, the transformation of Kṛṣṇa’s energy, not Kṛṣṇa Himself, into the living entities and material world. During the Rāsa dance, Śrīmatī Rādhikā expanded Her form into the eight sakhīs, then into the principal 108 gopīs, then into 16,108 gopīs, and then into countless gopīs. All these gopīs are expressions of Śrīmatī Rādhikā’s myriad moods of love and desire to serve Kṛṣṇa. They are all unique and individual. It is from svarūpa-śakti, ultimately, that all jīvas manifest, and they appear simply for the pleasure of Kṛṣṇa. Every soul is unique.

Wicked Nature – Bhagavad-Gita

What is his intention? He wanted to make Droṇācārya enthusiastic to fight, because if he won, then all the Pāṇḍavas wealth, property and women would be his own to enjoy. Therefore he went to his Guru and began to entice him into battle. He did not call him Guru, or brāhmaṇa-deva. He called out to him, “Hey Ācārya,” like one taunts an ordinary man. The nature and consciousness of sense enjoyers is always impure. Such a wicked person can never give proper respect to another because there is a fire burning within him. Kṛṣṇa thus shows the difference between the nature of prema; love, and the nature of gross sense enjoyers. Kṛṣṇa showed the distinction between the path of love and the path of lust. Although Sanjaya described this in an indirect way to Dhṛtarāṣṭra since he was materially and spiritually blind from birth, such words paid no heed to his ears...


One who stays in Vṛndāvana engaged in bhajana under the guidance of sad-guru and Vaiṣṇavas will in time, upon becoming fully immersed in rasamayī-bhakti, have realization of this storehouse of divine nectar. When this nectar enters the heart, one can achieve svarūpa-siddhi and become qualified for direct kṛṣṇa-sevā. Kṛṣṇa will not accept us into His service until we have realization of vraja-rasa and vraja-bhakti and follow the footsteps of the Vraja-devīs. Prabodhānanda Sarasvatīpāda drank the nectar of vraja-rasa that was given to him by Mahāprabhu, and then reserved it for us in this book. Śrīla Gurudeva came to distribute the same unnata-ujjvala-rasa-sva-bhakti-śrīyam. He therefore called everyone to Vṛndāvana. He took his followers on Vraja-maṇḍala Parikramā and instructed them how to enter vraja-bhakti. We now begin our study of Rādhā-rasa-sudhā-nidhi to please Śrīla Gurudeva and to understand how to meet him in transcendental Vraja. This book teaches us how to become qualified for eternal vraja-sevā in our perfected spiritual forms. It is necessary for us to strive to understand and follow this. If we can do so, then we can realize all spiritual truths and achieve the supreme perfection of existence—direct service of the Divine Couple— Sri Sri Rādhā-Kṛṣṇa. This is the best way to please Śrīla Gurudeva. Guru-pāda-padma is the distributor of rasamayī-bhakti. If we follow this rasamayī-bhakti and the path and teachings of the Gosvāmīs, Śrīla Gurudeva will be extremely pleased with us. The book starts with the author’s invocative utterance: Sri Sri Radha-raman Jayati. Sri Sri Radha-raman is the worshipful Deity Sri Gopāla Bhaṭṭa Gosvāmi. Prabodhānanda Sarasvatīpāda would daily go from his bhajana-kuṭīra at Kāliya-hrada for darśana of Śrī Rādhā-ramaṇa. He would meet with Gopāla Bhaṭṭa Gosvāmī and also instruct Gopāla Bhaṭṭa Gosvāmī’s disciples from Vṛndāvana and Mathurā on the subject of Rādhā-rasa-sudhā-nidhi. Sri Prabodhananda Sarasvati taught us how to follow the footsteps of Srimati Radharani and always remember Her. One who remembers Srimati Radharani and follows Her footsteps will always be in Vraja-bhūmi, and related to Kṛṣṇa and the Vrajavāsīs. Uddhava shared a profound friendship with Kṛṣṇa and on account of their relationship, Kṛṣṇa sent him from Mathurā to meet with the Vrajavāsīs. Uddhava traveled to Vṛndāvana and met with Nanda Bābā, Yaśodā Mātā, and others. He tried to inspire Nanda Bābā and make him banish his sadness, but Nanda Bābā said, “Truly, Uddhava, you still have the intelligence of a child. I thought you were a wise scholar. You say that we should be happy because we have the fortune of loving Kṛṣṇa who is, in your opinion, God Himself. If you are correct and Kṛṣṇa is God, then not only have we lost a son, but we have lost God Himself. In what way are we fortunate?” Uddhava was greatly humbled in his meeting with Nanda Bābā and Yaśodā Mātā. “I am truly very foolish,” he thought. Uddhava then thought about the Vraja-devīs and considered how to meet with them. When he came nearby Uddhava-kyārī, he meditated on Kṛṣṇa and prayed to Him for darśana of His beloveds. He then met with Paurṇamāsī-devī. She approached him and asked, “What do you want?” “I want to meet with the Vraja-devīs,” he replied. “You have not yet touched the dust of Vraja. You appear to be in Vraja, but are not here in truth. You are still connected to the opulence of Dvārakā, by wearing so much fine clothing, gold, and various ornaments. Dressed like this, you are riding about on your shining chariot. This is not the proper etiquette that will grant you audience with the Vraja-devīs who are deeply absorbed in separation from Kṛṣṇa.” If we want to have relationship with the Vrajavāsīs, we must first be in the proper veśa, outer dress, and pariveśa, environment. Then we can have āveśa, full absorption in our desired goal and meditation. Hearing Paurnamāsī-devī’s instruction, Uddhava changed his opulent attire for simple cloth, and smeared the dust of Vraja on his body. He then prayed to the Vraja-devīs for their mercy and darśana. Now properly attired, he moved forward into the forest. He reached Uddhava-kyari on the bank of Govardhana. There, he saw once lush groves now dry and withered. Affected deeply by the feeling of lamentation in that place, he continued further inside the groves by Girirāja. From a distance he caught sight of the maidservants of Śrīmatī Rādhārānī serving their Svāminī as She lay on a bed of flower petals. His heart melted and his nature completely changed. He was now in a state of āveśa. He was absorbed in the Vraja-devīs’ love and exalted moods. With his mood and heart now changed, he could understand some of the specialty and glory of the Vraja-devīs. When Uddhava went back to Kṛṣṇa, after meeting with the Vraja-devīs, he said, “Now I realize that I have no pure love for You and that You are not really here with me and the mathurāvāsīs; You are with the Vraja-devīs in Vraja. I am so fortunate to have met the abodes of the highest form of bhakti to You.” When Kṛṣṇa later returned to His eternal abode with all His associates, He had Uddhava remain behind, saying, “Stay in this world for some time. Go to Vraja-dhāma and perform sādhana there.” Uddhava resided at Uddhava-kyari and practiced sādhana to follow the Vraja-devīs’ footsteps and thereby understand that by their mercy, association, and guidance, he could truly meet Kṛṣṇa and serve Him properly. This pastime teaches us how to enter Vraja and approach Kṛṣṇa.


Each activity of worship has its own mantra.  I think that not all of you have received second initiation, so I should not declare all the details in public. Instead, I am giving only an outline.  We will have to chant a mantra when we give anything to Thakurji (the deity). Do not think, "I am offering;" otherwise your offering will be rejected.  Do you understand why? We do not possess even saranagati (the six types of surrender).  Saranagati includes the conviction that "Krsna will support me; He will nourish me; He will certainly save me...


Now, Śrīla Gurudeva has gone to his eternal abode. Before he gave darśana to everyone openly. Now his pastimes are also going on, but only very fortunate souls can witness and be connected to them. Those who are fortunate have seen Śrīla Gurudeva and met with him. Now he has disappeared. But when Śrī Guru disappears, it doesn’t mean that he has died or left this world, nor does it mean that he is no longer able to meet with us. This is a misunderstanding. Ordinary people leave this world and cannot return by their will. They have no power to do so. By their own karma they get this body and then they leave when their scheduled time is finished. They have no strength or power to come back and meet with anyone. It is true that there are those who get ghost bodies and are able to remain. They move in this world in subtle bodies and disturb many people. But when the Guru-varga leave their physical bodies, it is not that they move in this world with subtle bodies like ghosts. Mahā-bhāgavatas come and go from this world in accordance with God’s will. Suffering in separation from them, the devotees bitterly weep. Sanātana Gosvāmī Prabhu, Rūpa Gosvāmī Prabhu, and all the Gosvāmīs give their darśana and help to a soul who cries to them in separation. Why would Gurudeva be an exception from this? He will also come if called in this way. What does this mean? Simply if you desire it, God’s mercy, the service of Śrī Guru, and the help of the Vaisnavas is not far away. But if we neglect them and are happy with everything in this world without them, then there is no need for them to give us darśana. In this world, babies always have eagerness, “How can I meet with my parents?” Other than parents, they don’t think about anyone or anything. But when they become a little older they think that it would be ve good if their parents left for the old-age home. This is the nature of conditioned souls. They learn something from the Guru-varga, and preach it to some other people. After some time, people respect them, and help them in material ways. Then they start to think, “Gurudeva is unnecessary. What will he do? I am all and all. I have all power. I know nice kīrtana. I am a very good cook and I speak such nice hari-kathā. So many people follow me. I am helpful for everyone. I don’t need Gurudeva.” They have no desire for Gurudeva’s darśana or the help he gives. They do not realize that whatever they possess has been given by Śrīla Gurudeva and that if they leave or forget him, it will all be lost. They don’t think of the future. They have gotten some knowledge, have learnt some verses of śāstra, but they have no realization. If they had realization, they would not be distance from Guru and Vaiṣṇavas. They have no realization and therefore have no separation. If you always need help, will you remain alone? If you always cry and weep for help, then how will the Guru-varga stay distant from you? If you cry and weep for them, they will not stay away. They will come and help. Like a mother for her babies, the Guru-varga always help their followers. But now we don’t have any need. Madhyama-adhikārīs are also content in this world. They chant harināma with knowledge of śāstra and can easily achieve anything they desire in this world. Therefore they are not unhappy. Kaniṣṭha-adhikārīs have relation with the Deity and their own followers. They have no deep tension or separation in absence of Śrī Guru. But the high-class disciple, who is at least on the first stage of an uttama-adhikārī, will understand the kindness of Guru Mahārāja, and will cry in separation from him day and night. Madhyama and kaniṣṭhas won’t think so much of Śrī Guru. Sometimes, if there is a problem, they will think of him, but when help comes, they will again forget him. They cannot weep in separation from him morning to evening. Seeing this, Gurudeva will feel, “Oh, they have no need for me,” and he won’t reveal himself to them. Especially on Śrīla Gurudeva’s appearance and disappearance days, we should remember his specialties and glories, and how he magnanimously helped us all. On these days especially, we should cry and call out for his further help and pray to be always connected to him.

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