"Regarding Kirtanananda, he is undoubtedly a good soul, but lately he has been attacked by maya; he thinks too much of himself—even at the risk of disobeying his spiritual master & talking nonsense about Krishna. As a man haunted by a ghost talks so much nonsense, so also when a man is overpowered by the illusory energy—maya, also talks all sorts of nonsense. The last attack of maya upon the conditioned souls is impersonalism. There are 4 stages of attack of maya; 1) stage is that a man wants to be a protagonist of religion, 2) is that man neglects religiosity and tries to improve his economic development, 3) is to be protagonist of sense enjoyment & when a man is frustrated in all the above mentioned stages he comes to, 4) which is impersonalism, and thinks himself one with the Supreme. This last attack is very serious and fatal. Kirtanananda has very recently developed the 4th stage malady on account of his negligence & disobedience to his spiritual master. Sometimes a foolish patient when he is out of feverish attack by the grace of the physician, thinks that he is cured and does not take precaution against relapse. Kirtanananda's position is like that. Because he helped the society in starting the Montreal center I thought he is now able to start other branches & when he asked me to give him sannyasa I agreed taking the opportunity of his presence in Vrndavana. Simply by his Sannyas dress he thought himself as cured of all material diseases & all mistakes but under the influence of maya, he thought himself a liberated patient, just as the foolish patient thinks himself cured from the disease. Under the spell of maya, he deliberately disobeyed me by not going to London & consequently his disease has relapsed. Now in N.Y. he has began to dictate nonsense in my name—such as giving up robes, flags etc. Instead of opening new centers he has began to deliver his nonsense sermons amongst his God-brothers which are all against our principles. For the present he should simply chant Hare Krishna & cease to deliver lectures because he has not understood the whole philosophy very nicely."
—Calcutta
17 October, 1967
67-10-17
"It is astonishing to see how a person who is being kicked by the laws of the Lord's illusory energy at every step can falsely think of becoming one with the Lord. Such thinking is the last snare of the illusory energy offered to the conditioned soul. The first illusion is that he wants to become Lord of the material world by accumulating wealth and power, but when he is frustrated in that attempt he wants to be one with the Lord. So both becoming the most powerful man in the material world and desiring to become one with the Lord are different illusory snares. And because the pure devotees of the Lord are surrendered souls, they are above the illusory snares of māyā."
"Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā. Māyā always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of māyā."
"The word pareṇa is very significant. para means “transcendental, untinged by material contamination.” Full consciousness that one is an eternal servant of the Lord is called parā bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddhā bhakti, contaminated bhakti. One can actually become liberated by execution of parābhakti."
"The Māyāvādī philosophers’ concept of becoming one with the Supreme Lord is another symptom of being lost in false ego. One may falsely claim that he is the Supreme Lord, but actually he is not. This is the last snare of māyā’s influence upon the living entity. To think oneself equal with the Supreme Lord or to think oneself to be the Supreme Lord Himself is also due to false ego."
"It is said that the last snare of māyā is to dictate to the living entity to try to become equal to the Supreme Personalityof Godhead. The Māyāvādī philosopher claims to be equal to God, but he cannot reply to the question of why he has fallen into material entanglement. If he is the Supreme God, then how is it that he has been overtaken by impious activities and thereby subjected to the tribulations of the law of karma? When the Māyāvādīs are asked about this, they cannot properly answer. The speculation that one is equal to the Supreme Personality of Godhead is another symptom of sinful life. One cannot take to Kṛṣṇa consciousness unless he is completely freed from all sinful activities. The very fact that the Māyāvādī claims to become one with the Supreme Lord means that he is not yet freed from the reactions of sinful activities. Śrīmad-Bhāgavatam says that such persons are aviśuddha-buddhayā, which means that they falsely think themselves liberated, although at the same time they think themselves equal with the Absolute Truth. Their intelligence is not purified."
"Sometimes the Māyāvādīs worship Lord Viṣṇu, but they do not actually believe in the form of Lord Viṣṇu. They consider His image to be some imaginary form to utilize as a means for self-realization. Māyāvādīs say that the Absolute Truth has no rūpa, no form, but it is stated: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. “Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body.”
The word vigraha refers to the supreme form, but the Māyāvādīs do not understand this. There are also many so-called Vaiṣṇavas who worship Lord Viṣṇu with an aim of becoming one with the Supreme. They sometimes give the example of a drop of water merging into the great ocean itself. This is simply nonsense. The ocean is a combination of countless molecules of water, and it is impossible for one molecule to merge into the totality. The sunshine is a combination of countless trillions of small shining particles, and each particle has its individual identity as an atom. Because we do not have the eyes to see the small atomic divisions, we think that they are one, but actually they are not homogeneous. Similarly, although we are very small particles of the Supreme Personality of Godhead, we all have different identities. In Bhagavad-gītā (2.12) Śrī Kṛṣṇa says:
“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”
Kṛṣṇa never says that He, Arjuna, and all the soldiers shall eventually become one. Rather, He says that everyone will retain his own individuality.
Those who have complete knowledge never think that in the future they will become one with the Supreme. They simply want to remain in their constitutional position as part and parcel of Kṛṣṇa. Although we are now covered by the material body, the material body can be easily dissolved by the process of bhakti-yoga. If we are strong in bhakti-yoga, we actually no longer have a material body but a spiritual one. We are free.
When we are baffled, we want to become the husband of goddess Lakṣmī. The husband of goddess Lakṣmī is Nārāyaṇa, God Himself. In this material world, we are hankering after Lakṣmī, the goddess of fortune, but we are frustrated in our attempts. We think, “Now let me become the husband of Lakṣmī.” Actually, no one can enjoy Lakṣmī but Nārāyaṇa. Even exalted demigods like Lord Brahmā and Lord Śiva are inferior to Lord Nārāyaṇa, but we are so foolish that we are thinking of assuming Nārāyaṇa’s position, or making Nārāyaṇa into daridra-nārāyaṇa, the poor man in the street. The śāstras never equalize Nārāyaṇa with anyone, not even Lord Brahmā or Lord Śiva, what to speak of foolish rascals."
"The Māyāvādīs want to become one with the Supreme because they are suffering in the material world. Kṛṣṇa has created us to enjoy ourselves in His company, but due to our desire for independent enjoyment, we are not doing that. Consequently we are suffering in this material world, and because we are suffering we are thinking of becoming one with our father. It is māyā’s business to try to build up the living entity, to puff him up, and māyā’s last snare is to make the living entity think that he can become one with God. Māyāvādīs think that becoming one with the Supreme is the highest perfection, but this is not perfection because our original constitutional position is to enjoy the company of Kṛṣṇa. Friends sit together in a room and enjoy one another’s company. What enjoyment can one have by himself? Variety is the mother of enjoyment, and real enjoyment is being in Kṛṣṇa’s company. Therefore devotees never desire to become one with the Supreme."
"So the māyā is very strong. Māyā always dictates so that we may be cheated: "Why you are taking Kṛṣṇa as the Supreme Personality of Godhead? Don't take. He is ordinary man. You can be also equal with Kṛṣṇa. You also become God. You become also incarnation." This is going on. And people flock there because they want to be cheated. What Kṛṣṇa says, they will not accept it. Kṛṣṇa says, sarva-dharmān parityajya māmekaṁ śaraṇam: [Bg. 18.66] "Only take to Kṛṣṇa consciousness." Sarva-dharmān. Because any dharmawhich is not approved by the Supreme Lord Kṛṣṇa, that is not dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. A human being or a demigod or very exalted person cannot manufacture dharma.That is not possible. Real dharma is given by the Supreme Personality of Godhead Kṛṣṇa, and that real dharma is stated in the Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]."Just surrender unto me." This is real dharma. Surrender to Kṛṣṇa and follow His instruction; your life will be perfect. Because you follow the perfect instruction, therefore you are also perfect. Simple process. To become perfect, we have to follow the perfect instruction.
So in the Bhagavad-gītā there is perfect instruction. And if we take it as it is and follow it, then we become perfect. To become perfect is not very difficult job. But because we don't want to become perfect, because we want to be cheated, we do not become perfect. This is the difficulty. So we should know from the very beginning that Kṛṣṇa is transcendental. "
"We are trying to become imitation Kṛṣṇa. Just like so many rascals, they declare that "God, I am God." That is the last snare, Māyāvāda. First of all we try to become enjoyer like the head of the family man or a minister or this and that, so many. Everyone is trying to become head, enjoyer. And at last, being baffled in every respect, he wants to become God. This is the last snare of māyā. Nobody can become God."
Bhagavad-gita 1.13-14 -London, July 14, 1973
Bhagavad-gita 1.13-14 -London, July 14, 1973
"Falldown means we come into the material world. Why? Just to enjoy, to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer. So we are servants. Sometimes... It is natural. The servant desires that "If I could enjoy like the master..." So when this sentiment or proposition comes, that is called māyā. Because we cannot be enjoyer. This is false. If I think that I can become enjoyer, even in this material world, so-called... They're, everyone is trying to become enjoyer. And the last snare of enjoyer means that one thinks that "Now I shall become God." This is a last snare. First of all, I want to become manager, or proprietor. Then prime minister. Then this and that. And when everything is baffled, then one thinks that "Now I shall become God." That means the same propensity, to become master, to imitate Kṛṣṇa, is going on."
Bhagavad-gita 2.20 - Hyderabad, November 25, 1972
Bhagavad-gita 2.20 - Hyderabad, November 25, 1972
"....when you think that you have become free... Vimukta-māninaḥ. Vimukta-māninaḥ, falsely thinking that "I have now become liberated."Aviśuddha-buddhayaḥ [SB 10.2.32]. But the intelligence is not very clear. This is last snare of māyā. When one thinks that "I am God. I have become God," that is the last snare of māyā. That is also māyā. How you can become God? What capacity you have got? God has created so many things. What you have created? God has shown so many things. What you have done? But still, falsely they are thinking, "I am God." This is māyā, last snare of māyā. Because the real disease as we have already explained, is to lord it over the material nature. Everyone is trying: "I am the lord of all I survey. I want to become lord of this universe. I want to become minister. I want to become president. I want to become business magnitude." And everything fails. Then he wants to become God. That is also māyā. That is not possible."
Bhagavad-gita 2.25 - Hyderabad, November 29, 1972
"Everyone in the material world, first of all, they want to become big man, big businessman, big, big this, big that, minister, president, and when everything is failure, then he wants to become God. That is the last snare of māyā. So this is going on. How you can expect peace and prosperity here? That is not possible. Duḥkhālayam aśāśvatam [Bg. 8.15]. It is stated by Kṛṣṇa Himself that this is a place only for misery, but under the influence of māyā, we are accepting all miserable conditions of life as happiness. This is called māyā."
Bhagavad-gita 2.26 - Hyderabad, November 30, 1972
"Caitanya Mahāprabhu said,gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. "I am the servant of the servant ofthe servant of the servant of Kṛṣṇa." This should be my real identification. This is very good identification. In Kṛṣṇa consciousness we address our contemporaries as "prabhu." Prabhu means master. And the real idea is that "You are my master, I am your servant." Just the opposite number. Here, in the material world, everyone wants to place himself as the master. "I am your master, you are my servant." That is the mentality of material existence. And the spiritual existence means "I am the servant, you are the master." Just see. Just the opposite number."
"The māyā's attraction, the last snare of māyā is in this material conception of life, that so many identification, "I am this," "I am that," "I am that," "I am big man," "I am rich man," "I am prime minister," then so on, so on. When we are frustrated in all these attempts, then we try to become God. I am God. This is the last snare of māyā. But this Kṛṣṇa consciousness philosophy is just the opposite."
Bhagavad-gita 4.9 -- Montreal - Montreal, June 19, 1968
"...because that original disease is there, therefore even one who has advanced spiritually, he also says, "I am God. I am God." The same spirit, to make competition with Kṛṣṇa. The māyā is there. "Why you are going to worship Kṛṣṇa? You are God." "Oh, yes, I am God." This is the lastsnare of māyā. Therefore they are Māyāvādīs. Nobody can become Kṛṣṇa. Kṛṣṇa says, mattaḥ parataraṁnānyat kiñcid asti dhanañjaya [Bg. 7.7]. Nobody can be equal to Kṛṣṇa; nobody can be greater than Kṛṣṇa. Then what is the meaning of God? If there are so many rascal Gods, then what is the specific personality of God? So this is the last snare of māyā, if one is trying to become God. That is not possible. That is asuric. Āsuraṁ bhāvam āśritāḥ. They never will...
Kṛṣṇa's desire is that you surrender. Sarva-dharmān... You have manufactured so many things within this material world to become happy. This is all foolishness. You will never be happy. Therefore Kṛṣṇa says, because Kṛṣṇa loves, that you sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. But māyā says, "No. Why? You become Kṛṣṇa. You become God." This is going on. This is asuric, āsuraṁ bhāvam. So it is very difficult to give up the āsuraṁ bhāvam.
"...because that original disease is there, therefore even one who has advanced spiritually, he also says, "I am God. I am God." The same spirit, to make competition with Kṛṣṇa. The māyā is there. "Why you are going to worship Kṛṣṇa? You are God." "Oh, yes, I am God." This is the lastsnare of māyā. Therefore they are Māyāvādīs. Nobody can become Kṛṣṇa. Kṛṣṇa says, mattaḥ parataraṁnānyat kiñcid asti dhanañjaya [Bg. 7.7]. Nobody can be equal to Kṛṣṇa; nobody can be greater than Kṛṣṇa. Then what is the meaning of God? If there are so many rascal Gods, then what is the specific personality of God? So this is the last snare of māyā, if one is trying to become God. That is not possible. That is asuric. Āsuraṁ bhāvam āśritāḥ. They never will...
Kṛṣṇa's desire is that you surrender. Sarva-dharmān... You have manufactured so many things within this material world to become happy. This is all foolishness. You will never be happy. Therefore Kṛṣṇa says, because Kṛṣṇa loves, that you sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. But māyā says, "No. Why? You become Kṛṣṇa. You become God." This is going on. This is asuric, āsuraṁ bhāvam. So it is very difficult to give up the āsuraṁ bhāvam.
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
[Bg. 7.15]
"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me."[Bg. 7.15]
On the basis of āsuraṁ bhāvam, one is always constantly engaged in duṣkṛtina, I mean to say, sinful activities, and mūḍha, falsely thinking that he is God. Therefore he is a mūḍha. That is the sign. A big mūḍha. Small mūḍhas, they are working hard only to become happy, and the big mūḍha, he wants to become God. The small mūḍha wants to become a minister or a president, and the big mūḍha wants to become God. The disease is the same: "I shall become the most powerful." But that is not possible.prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
[Bg. 7.15]
"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me."[Bg. 7.15]
Therefore these big mūḍhas who simply falsely thinking that "I have become now liberated by meditation or by some jugglery of powers," so they have been described in the Bhāgavatam as vimukta-māninaḥ. They are falsely thinking that they have become liberated, they have become Nārāyaṇa. How you can become Nārāyaṇa? The śāstra says,
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
[Cc. Madhya 18.116]
" 'A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa is to be considered an offender and a pāṣaṇḍī (atheist).' "- Madhya 18.116
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
[Cc. Madhya 18.116]
" 'A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa is to be considered an offender and a pāṣaṇḍī (atheist).' "- Madhya 18.116
Nārāyaṇaṁ devam. Even Śaṅkarācārya, he says, nārāyaṇaḥ avyaktāt paraḥ: "Nārāyaṇa is transcendental. He has nothing to do with this material world."
Bhagavad-gita 4.20 -- Bombay, April 9, 1974
"In the spiritual world the only enjoyer is the Supreme Personality of Godhead. All others are enjoyed. But here in this material world everyone is trying to become the Supreme, and others, to be enjoyed. Everyone is trying to become God, and the last snare of māyā is that one is claiming that "I am God." When he tries to become big businessman, big zamindar, big minister, big president, or in the society, big rich man, big, big always. And when he fails to become all kinds of "bigs," he wants to become one with God. By mixing, by merging into God, he will be the biggest. That is the philosophy."
-Bhagavad-gita 13.22 -- Bombay, October 20, 1973
-Bhagavad-gita 13.22 -- Bombay, October 20, 1973
"....as soon as I forget my relationship with Kṛṣṇa... I am eternal servant of Kṛṣṇa. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. That is the eternal identification of the living entity, to remain servant of Kṛṣṇa. As soon as we forget this, that is māyā. As soon as I think that "I am Kṛṣṇa," that is māyā."
Srimad-Bhagavatam 1.2.30 --Vṛndāvana, November 9, 1972
" 'I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.' "-Madhya 13.80
Srimad-Bhagavatam 1.2.30 --Vṛndāvana, November 9, 1972
" 'I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.' "-Madhya 13.80
"The more you become servant of the servant, servant of Vaiṣṇava, then your perfection is there [Cc. Madhya13.80]. That is perfection. Our, the Vedic injunction is just try to understand yourself, ahaṁ brahmāsmi. That is a fact.
But if I simply try to become ahaṁ brahmāsmi without knowing the full philosophy, then I shall be fallen again, that "I am equal to God." Ahaṁ brahmāsmi means "I am the Supreme God," as the Māyāvādīs, they think that liberation means "I become one with God." No. That is not your position. You cannot become... That is another māyā. That is the last dictation of māyā: "Why you shall become the servant of gopī-bhartuḥ? You become God." That is māyā. That is the last snare of māyā. Therefore they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ [SB10.2.32].
"[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet."-SB 10.2.32
Anādṛta. With great austerity, penances and vairāgya, they can go up to the paraṁ padam. Paraṁ padam means Brahman. Nirviśeṣa-brahman. Not in the material existence, but in the spiritual existence. Āruhya. They can rise up to that. Ahaṁ brahmāsmi: to understand that "I am not this matter, I am Brahman." But unless one takes shelter of the gopī-bhartuḥ pada-kamalayor dāsa, he'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. Why?Anādṛta-yuṣmad-aṅghrayaḥ. Because one does not know, as Caitanya Mahāprabhu teaches, that gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. He falls down. He has no shelter. Anādṛta-yuṣmad-aṅghrayaḥ.
"[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet."-SB 10.2.32
Anādṛta. With great austerity, penances and vairāgya, they can go up to the paraṁ padam. Paraṁ padam means Brahman. Nirviśeṣa-brahman. Not in the material existence, but in the spiritual existence. Āruhya. They can rise up to that. Ahaṁ brahmāsmi: to understand that "I am not this matter, I am Brahman." But unless one takes shelter of the gopī-bhartuḥ pada-kamalayor dāsa, he'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. Why?Anādṛta-yuṣmad-aṅghrayaḥ. Because one does not know, as Caitanya Mahāprabhu teaches, that gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. He falls down. He has no shelter. Anādṛta-yuṣmad-aṅghrayaḥ.
So we must always remember that if we want to be recognized by Kṛṣṇa, if we want to become inhabitants of Vṛndāvana, then we must take this lesson given by Caitanya Mahāprabhu. Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. So to endeavor to become gopīs, that is also Māyāvādī, that "I shall become gopīs." No. You have to become the servant of the servant of the servant of gopīs. That is... Otherwise, the same ahaṅkāra. Ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg.3.27].
"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." Bg 3.27
Then again we'll be misled. This is material disease. Everyone is full of some ahaṅkāra: "I am this," "I am this," "I am brāhmaṇa," "I am a sannyāsī," "I am lord," "I am this." So many things. So long this mentality will continue, then that is māyā."
"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." Bg 3.27
Then again we'll be misled. This is material disease. Everyone is full of some ahaṅkāra: "I am this," "I am this," "I am brāhmaṇa," "I am a sannyāsī," "I am lord," "I am this." So many things. So long this mentality will continue, then that is māyā."
Srimad-Bhagavatam 1.7.41-42 - Vṛndāvana, October 2, 1976
"They are called aviśuddha-buddhayaḥ, whose intelligence is not yet clear or purified. Ye 'nye 'ravindākṣa vimukta-māninaḥ.They are thinking, "Now we have become spiritually realized, vimukta, liberated from material bondage." Ye 'nye 'ravindākṣa vimukta-māninaḥ. Aviśuddha-buddhayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. Patanty adhaḥ. Now, they are thinking, "Now we are liberated. We have become Nārāyaṇa." Vimukta-māninaḥ. They are thinking like that. Actually, they are not liberated. That is another, the last snare of māyā, that "You are God." Māyā is still talking that to bewilder him. Māyā's business is to bewilder the living entity. So this is the last snare, that to become one with the Supreme."
"They are called aviśuddha-buddhayaḥ, whose intelligence is not yet clear or purified. Ye 'nye 'ravindākṣa vimukta-māninaḥ.They are thinking, "Now we have become spiritually realized, vimukta, liberated from material bondage." Ye 'nye 'ravindākṣa vimukta-māninaḥ. Aviśuddha-buddhayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. Patanty adhaḥ. Now, they are thinking, "Now we are liberated. We have become Nārāyaṇa." Vimukta-māninaḥ. They are thinking like that. Actually, they are not liberated. That is another, the last snare of māyā, that "You are God." Māyā is still talking that to bewilder him. Māyā's business is to bewilder the living entity. So this is the last snare, that to become one with the Supreme."
Srimad-Bhagavatam 3.25.33-34 - Bombay, December 3, 1974
"Simply we are under false impression that "I am this; I am that." Lastly "I am God. I am God." What kind of God you are? If you get immediately little toothache, you go to physician-god, the dentist-god. This is called māyā. This is called māyā.There is a verse that
Piśācī means ghost. When one man is ghostly haunted, he speaks so many nonsense. Similarly, when one is entangled by the illusory energy, māyā, he also speaks all nonsense. At last he speaks that "I am God." That is the last snare of māyā. So they are not, they cannot be liberated, because they are under the false impression still. Anyone who is under the false impression, or anyone who is attracted by false knowledge, he's under the clutches of māyā."
"Artificially we should not think that "Now I have become God." That is false. That is the last snare of māyā, because māyā... In this material world everyone is trying to become the chief man, everyone. Everyone is trying to become minister. Everyone is trying to become a Birla. Everyone is trying to become a big doctor or a big financier, everyone. This is the struggle for existence here. Everyone. At last, when failed in everything, then he thinks of him, "I am God." This is the disease, material disease. But Caitanya Mahāprabhu, in the very beginning He impresses that "You are not the master; you are the servant. If you don't serve Kṛṣṇa, then you'll serve māyā. That is your position." That is the position of everyone here in this material world. They are serving the māyā.
He is foolishly thinking that he is master. But he is always... Twenty-four hours, he is being kicked by the laws of nature. But the foolish man cannot understand. Therefore they have been called mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyantenarādhamāḥ [Bg. 7.15]. They... He does not come to the sense that "Where I am master? I am servant of the dictation of māyā, the rules and regulation of material nature. Where is my mastership?" This intelligence does not come. He is thinking still he is master, he can control the nature, he can control everything, he is God, he is this, he is that. That is the misconception."
Śrī Caitanya-caritāmṛta, Madhya-līlā 20.100-108 -Bombay, November 9, 1975
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"So the same thing is confirmed in the Bhagavad-gītā, Seventh Chapter, that the Lord says that... This is also another influence of māyā, illusion. Just like under the spell of illusion we are thinking that "I am American," "I am Indian," "I am king," "I am big man," "I am poor man"—so many we have got—and this is all due to this body, bodily conception. It has no actual standing. It is all..., they are all designations. Similarly, the last snare of māyā is to, I mean to say, induce one to think that "I am God." Just like we are under the spell of illusion. We are thinking, "I am this and that, this and that." So after many, many years' cultivation of knowledge, if one comes to the conclusion that "I am God. There is no other second God. I am God," so that is also another spell of illusion. So the Bhagavad-gītā says that daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14].
"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
One is trying to get out of the clutches of the illusory energy, but it is very difficult. Up to the last point the māyā, illusion, will offer you something so that she will baffle your endeavor to get out of her clutches. Daivī hy eṣā guṇamayī mama māyā duratyayā. Then how to get out of her hands? Mām eva prapadyante māyām etāṁ taranti... Only process is just you surrender to Kṛṣṇa, and māyā will not any more interfere with your business."
"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
One is trying to get out of the clutches of the illusory energy, but it is very difficult. Up to the last point the māyā, illusion, will offer you something so that she will baffle your endeavor to get out of her clutches. Daivī hy eṣā guṇamayī mama māyā duratyayā. Then how to get out of her hands? Mām eva prapadyante māyām etāṁ taranti... Only process is just you surrender to Kṛṣṇa, and māyā will not any more interfere with your business."
"So therefore surrender is the only process by which you can get out of the clutches of māyā.
Just like we become..., sometimes we take a pet dog with shackles on the neck, similarly we are under the spell..., we are pet dogs of the illusory energy, with shackles. You see? So why? Now, 'kṛṣṇa-nitya-dāsa'-jīva tāhā bhuli' gela: "That the living entity is eternally servitor of the Supreme Lord, Kṛṣṇa, that he has forgotten." That he has forgotten. Therefore... [break] ...galāya bāndhila. Just like the dog is shackled on the..., we are in that way shackled.
Therefore, if one agrees to serve Kṛṣṇa under the direction of spiritual master, follows the instruction of spiritual master, and engages himself in the service of the Supreme Lord, māyā-jāla chuṭe, pāya kṛṣṇera caraṇa, then he can get out of this network of illusory energy and pāya kṛṣṇera caraṇa, and he can get the shelter of the lotus feet of Lord Kṛṣṇa."
Śrī Caitanya-caritāmṛta, Madhya-līlā 22.21-28
New York, January 11, 1967 |
"...the question is raised: "How the living entities became fallen in this material world?" The Māyāvādī philosophy, they say that we are the same with God, but we are now covered by māyā, and as soon as we are free from this māyā's covering, we become again one with the Supreme. This is Māyāvāda philosophy. Practically, the Vaiṣṇava philosophy, also the same, but only difference is that the jīvātmā, he is eternal servant of the Supreme Lord. Actually, if we scrutinizingly study, our constitutional position is to render service. Any one of us who are sitting here, everyone is servant. Nobody can say that "I am master." We are thinking like master, but actually we are all servants—anyone—either you are servant of your family or you are servant of your country or you are servant of your senses. Everyone, at the present moment, we are servant of the senses, servant of this body. And gradually our illusion expands. Ataḥ gṛha-kṣetra-sutāpta-vittairjanasya moho 'yam ahaṁ mameti [SB 5.5.8]. This material world, it is explained by Vaiṣṇava philosopher:
Māyā is nothing but an illusion which is covering my Kṛṣṇa consciousness. That is called māyā. I am... Kṛṣṇa says thatmamaivāṁśo jīva-bhūtaḥ: [Bg. 15.7]"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."Bg 15.7
"All these living entities, they are My parts and parcels, sanātana, not that they have now become servant of Me by material contact, but they are eternally servant." Caitanya Mahāprabhu said, jīvera svarūpahaya nitya kṛṣṇa dāsa: [Cc. Madhya 20.108-109]
"It is the living entity's constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy."-Madhya 20.108-109
"The real identity of the living entity is that he is eternal servant of God, or Kṛṣṇa." When we speak of Kṛṣṇa, Kṛṣṇa means God. Kṛṣṇas tu bhagavān svayam [SB 1.3.28].
So actually we are still servant although we have rejected servitude of Kṛṣṇa. That is our rebellious condition. Every one of us, all living entities within this material world, they are more or less rebellious condition. We don't want to serve Kṛṣṇa. I want to become Kṛṣṇa. That is māyā. That is the last snare of māyā. First of all, in our karmī life we want to become master of the world. I want to lord it over the material nature. That is our struggle. Everyone is trying, "I shall become the master." Nobody wants to become servant. That is māyā. But actually he is serving. That is our position. Try to understand. We are serving our senses whimsically. I want to become this. I want to become that. First of all I want to become a big businessman, or I want to become a prime minister. I want to become the president. And when I am frustrated, then I want to become God. That want—"I want to become master"—is going on. So this is also māyā. How one can become God? Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7].
"O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."-Bg 7.7
Nobody can become equal to God or greater than God.Asamaurdha. In the Bhagavad-gītā Kṛṣṇa is described as asama urdha. "Nobody is equal to God, and nobody is greater than God." Asama urdha.
"O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."-Bg 7.7
Nobody can become equal to God or greater than God.Asamaurdha. In the Bhagavad-gītā Kṛṣṇa is described as asama urdha. "Nobody is equal to God, and nobody is greater than God." Asama urdha.
So this disease, this is called material disease. I want to lord it over the material nature, and when I fail to lord it over, then I want to become one with God."
"We are trying to conquer over the stringent laws of material nature, and that labor, that useless spoiling our life, we are thinking that we are..., this is happiness. This is called māyā. We are actually giving service to the māyā instead of giving service to Kṛṣṇa. This is illusion."
"Now, if you change your consciousness, that "I have never been satisfied, happy, by giving service to the māyā. Now let me serve Kṛṣṇa," that is your liberation. That is your liberation. Therefore Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁśaraṇaṁ vraja: [Bg. 18.66]
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."-Bg 18.66
"You come under Me." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. This is the instruction of Kṛṣṇa consciousness. We are actually struggling with material nature to become happy. But it is not possible to conquer over the material nature. That is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. It is very difficult. You cannot do it. Then how I can get from the clutches of the hands of material nature? Mām eva ye prapadyante māyām etāṁtaranti te: "You simply surrender unto Me," Kṛṣṇa says, "and you immediately get rid of this māyā." There are many greatly, great saintly persons. They are trying to get out of the clutches of māyā, to become liberated. But here is the simple process: simply you surrender unto Kṛṣṇa. He personally advocated. It is not that we are manufacturing in some way. It is spoken by Kṛṣṇa Himself, that "You simply surrender unto Me, and immediately you are out of the clutches of māyā." Mām eva yeprapadyante māyām etāṁ taranti te."
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."-Bg 18.66
"You come under Me." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. This is the instruction of Kṛṣṇa consciousness. We are actually struggling with material nature to become happy. But it is not possible to conquer over the material nature. That is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. It is very difficult. You cannot do it. Then how I can get from the clutches of the hands of material nature? Mām eva ye prapadyante māyām etāṁtaranti te: "You simply surrender unto Me," Kṛṣṇa says, "and you immediately get rid of this māyā." There are many greatly, great saintly persons. They are trying to get out of the clutches of māyā, to become liberated. But here is the simple process: simply you surrender unto Kṛṣṇa. He personally advocated. It is not that we are manufacturing in some way. It is spoken by Kṛṣṇa Himself, that "You simply surrender unto Me, and immediately you are out of the clutches of māyā." Mām eva yeprapadyante māyām etāṁ taranti te."
"So I do not wish to take much of your time, but the thing is that the whole world is struggling hard. They are not in peace. One man is enemy of another man. One nation is enemy of another nation. This is going on. This is... All these things are going on simply due to our forgetfulness of Kṛṣṇa. The same formula:
As soon as you forget your relationship with Kṛṣṇa, immediately there is māyā, and she will capture you. And the counterprocess is: as soon as you surrender to Kṛṣṇa, the māyā is gone. Just like it is said, kṛṣṇa sūrya-sama māyāandhakāra [Cc. Madhya 22.31]."Māyā is considered as darkness, and Kṛṣṇa is the sunlight, or sun." So wherever there is sun, there is no darkness. Similarly, wherever there is Kṛṣṇa, wherever there is Kṛṣṇa consciousness, there is no more darkness of ignorance. Tasmin vijñāte sarvam idaṁ vijñātaṁ bhavanti. So this Kṛṣṇa consciousness movement is very important movement. It is not a sentimental movement. It is authorized. It is based on Vedic conclusion. Vedaiś ca sarvairaham eva vedyam [Bg. 15.15]. Actually, the Vedas are meant for understanding Kṛṣṇa. One who does not understand Kṛṣṇa, his studies of Veda is simply useless waste of time. And one who understands Kṛṣṇa simply, he has studied all the Vedas. Ārādhito yadi haris tapasā tataḥ kim, nārādhito yadi haris tapasā tataḥ kim [Nārada-pañcarātra]. Kṛṣṇa also said that,
teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
[Bg. 10.11]
"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."-Bg 10.11
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
[Bg. 10.11]
"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."-Bg 10.11
Do not think that those who are devotees of Kṛṣṇa, those who are fully surrendered to Kṛṣṇa, they are ignorant. No. Kṛṣṇafrom within, He is giving intelligence. He gives intelligence to the devotees. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, dadāmi buddhi-yogaṁ tam [Bg. 10.10].
"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."-Bg 10.10
He will give. Kṛṣṇa is within your heart. Simply you have to surrender to Kṛṣṇa, and everything will (be) supplied by Kṛṣṇa. Especially He says, teṣām evānukampārtham: "In order to show them special mercy." To whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam If you engage yourself in the service of the Lord, bhajatām, with love and faith, then Kṛṣṇa is within you—He will give you all intelligence. Tene brahma hṛdā ādi-kavaye. He gave the intelligence. That is... We are describing how He gave intelligence to Lord Brahmā, who is the creator ofthis universe."
"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."-Bg 10.10
He will give. Kṛṣṇa is within your heart. Simply you have to surrender to Kṛṣṇa, and everything will (be) supplied by Kṛṣṇa. Especially He says, teṣām evānukampārtham: "In order to show them special mercy." To whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam If you engage yourself in the service of the Lord, bhajatām, with love and faith, then Kṛṣṇa is within you—He will give you all intelligence. Tene brahma hṛdā ādi-kavaye. He gave the intelligence. That is... We are describing how He gave intelligence to Lord Brahmā, who is the creator ofthis universe."
"So this Kṛṣṇa consciousness movement is neither new nor any concocted manufactured thing. It is authorized, based on the Vedas, based on the Vedic authorities, and it is very simple and it has become simplified by the mercy of Lord Caitanya. Because Lord Caitanya is Kṛṣṇa Himself. When Kṛṣṇa said that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg.18.66],
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."- Bg 18.66
many fools and rascals could not accept it. Na māṁ prapadyante mūḍhā duṣkṛtina narādhamāḥ. Those who are miscreants, those who are lowest of the mankind, those who have lost their knowledge, they cannot. And those who are mūḍhas, rascals, they cannot surrender to Kṛṣṇa. Therefore Kṛṣṇa again, in the form of a Kṛṣṇa devotee, Lord Caitanya, He came. He taught how to love Kṛṣṇa. Premā pum-artho mahān. That is the philosophy of Lord Caitanya, Kṛṣṇa-prema. You have to increase your love for Kṛṣṇa. We have got our love, dormant love, but that love is now being distributed in so many ways, and we are spoiled, we are frustrated. But if you concentrate your love, oh, upon Kṛṣṇa, then you will not only love Kṛṣṇa; you will love the whole human society, whole living entities. That is Kṛṣṇa philosophy. So the process is very easy, given by Lord Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam, ānandāmbudhi-vardhanam [Cc. Antya 20.12].
You will increase ānandāmbudli. Ānandāmbudhi-vardhanaṁ sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. In this present age, in this Kali-yuga, kalau nāsty eva nāsty eva nāsty eva gatir anyathā, very simple. You may remain a family man. You may remain a renounced man. It is very difficult in the present age. Practically, sannyāsa is forbidden in this age. So you remain (in) your position. But our only request, this Kṛṣṇa consciousness movement, that you chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, HareHare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and gradually you will be emancipated, liberated. You will get your light. Everything will come one after another."
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."- Bg 18.66
many fools and rascals could not accept it. Na māṁ prapadyante mūḍhā duṣkṛtina narādhamāḥ. Those who are miscreants, those who are lowest of the mankind, those who have lost their knowledge, they cannot. And those who are mūḍhas, rascals, they cannot surrender to Kṛṣṇa. Therefore Kṛṣṇa again, in the form of a Kṛṣṇa devotee, Lord Caitanya, He came. He taught how to love Kṛṣṇa. Premā pum-artho mahān. That is the philosophy of Lord Caitanya, Kṛṣṇa-prema. You have to increase your love for Kṛṣṇa. We have got our love, dormant love, but that love is now being distributed in so many ways, and we are spoiled, we are frustrated. But if you concentrate your love, oh, upon Kṛṣṇa, then you will not only love Kṛṣṇa; you will love the whole human society, whole living entities. That is Kṛṣṇa philosophy. So the process is very easy, given by Lord Caitanya Mahāprabhu. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam, ānandāmbudhi-vardhanam [Cc. Antya 20.12].
"Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step."-Antya 20.12
"This is the Vaiṣṇava philosophy. We are trying to be servant. We don't identify with anything material. As soon as we identify with anything material, we become under the clutches of māyā. Kṛṣṇa-bhuliyā. Because, as soon as I forget my relationship with Kṛṣṇa... I am eternal servant of Kṛṣṇa. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya20.108-109]. That is the eternal identification of the living entity, to remain servant of Kṛṣṇa. As soon as we forget this, that is māyā. As soon as I think that "I am Kṛṣṇa," that is māyā."
"Because I am spirit soul, so I am Brahman. That's all right. But I am not Paraṁ Brahman. That is ignorance. I am not Paraṁ Brahman. If one, anyone thinks that he is ParaṁBrahman, then it must be understood that he's under the clutches of māyā. That is the last snare of māyā."
Srimad-Bhagavatam 1.2.30 - Vṛndāvana, November 9, 1972
"To claim to be one with the cosmic consciousness of the Lord is the last trap set by the illusory energy, or daivī māyā."
"To claim to be one with the cosmic consciousness of the Lord is the last trap set by the illusory energy, or daivī māyā."
"A living entity’s unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, māyā, whereas the living entity is predominated by the same māyā under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul’s attempt to become one with the Lord is the last snare of māyā."
"The living entity's constitutional position is to be servitor; he either has to serve the illusory māyā or the Supreme Lord. If he serves the Supreme Lord, he is in his normal condition, but if he prefers to serve the illusory external energy, then certainly he will be in bondage. In illusion the living entity is serving in this material world. He is bound by his lust and desires, yet he thinks of himself as the master of the world. This is called illusion. When a person is liberated, his illusion is over, and he voluntarily surrenders unto the Supreme to act according to His desires. The last illusion, the last snare of māyā to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion. Actually to become free from the illusory energy is to understand Kṛṣṇa, the Supreme Personality of Godhead, and agree to act according to His order. The word mohaḥ is very important in this verse. Mohaḥ refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not servant, that he is the master of this material world, for he wants to lord it over the material nature. That is his illusion. This illusion can be overcome by the mercy of the Lord or by the mercy of a pure devotee. When that illusion is over, one agrees to act in Kṛṣṇa consciousness."
"Kṛṣṇa consciousness is acting according to Kṛṣṇa's order. A conditioned soul illusioned by the external energy of matter does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Whatever He desires He can bestow upon His devotees; He is the friend of everyone, and He is especially inclined to His devotee. He is the controller of this material nature and of all living entities. He is also the controller of inexhaustible time, and He is full of all opulences and all potencies. The Supreme Personality of Godhead can even give Himself to the devotee. One who does not know Him is under the spell of illusion; he does not become a devotee, but a servitor of māyā."
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