Lecture by Sri Madhu Pandit Dasa on March 8, 2015
Srimad Bhagavatam – 1.6.18
rupam bhagavato yat tan
vaiklavyad durmana iva
The transcendental form of the Lord, as it is, satisfies the mind's desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.
In this conversation Narada rishi is relating his experience of meditating on the transcendental form of the Lord to Vyasadeva. He got the transcendental vision of the Supreme Lord in his heart and every part of his body was separately enlivened.
The Bhagavatam says there is God and he has a transcendental form. To see that form we need sat cit ananda eyes. Some say that God has no form, because if he has a form then he is limited. Material forms are made up of matter, spiritual forms are made up of cit shakti; cit, that means it is full of knowledge. Those who say God has no form are called Mayavadis. They say that ultimately there is a formless shakti, from that all these forms and Krishna’s form is coming. That means if there is a body it has to be made up of Maya. Maya means rajo guna, tamo guna, sattva guna, only difference they say is – Krishna’s form is sattva guna, it has nothing to do with three material gunas. Transcendental form of the Lord is vishuddha sattva, it is transcendental substance.
Mayavadis say there is no diversity in Brahman. But Bhagavata philosophy – I am eternally one amsha of Krishna, not purna Brahman. That purna Brahman, para Brahman is separate, he is God, another vyakti; and I am another vyakti and I have eternal relationship with that vyakti. Spiritual world is full of vishesha, not nirvishesha. The Mayavadis say that the material world is like an illusion, just like somebody sees a rope and mistakes it to be a snake. Vaishnavas say somewhere there is snake and somewhere there is rope, both are truth. It is only imitation of spiritual, one life you may be man and next life you may be woman.
Prabhupada says Mayavadis are also transcendentalists, they don’t accept form of God, but they are telling at least Brahman is there. Mayavadis say that Krishna, Rama, Vishnu all these personalities are evolved Brahman, little more evolved than you and me and these forms you can worship. This worship or puja of your ishta devata is only meant for your concentration, not because there is a person like Krishna.
Mayavadis say, because guru is limited, you have to go beyond guru’s form. For Vaishnavas, guru is an eternal servant of Krishna and they eternally serve Krishna through sat-guru. The Shankarites’ understanding of the deity is it will not have power unless you as Brahman give power to it. Deity is not going to become more powerful or less powerful because of you. If you love the deities they will reciprocate because there is a vyakti there, not because of your sankalpa. The soul has got three shaktis – sat, cit and ananda. Sat means existential form, cit means that form has got knowledge and ananda means that form has got joy. This is the nature of Brahman. According to Mayavadis there is only one ananda, Brahman, Brahmananda, I exist.
Modern scientists go on creating many theories, then they change it and go on improving the science. In Bhagavatam it does not go on improving, it is Shabda Brahman, it is coming from Krishna through parampara. Prabhupada explains – if you depend on the senses it is very difficult. If you look at the sun, it looks like a disc, but because you got educated you know it is not a disc, but a huge ball of fire.
What Krishna speaks is pure cit in the Bhagavad gita. Who I am? Who is God? What is this life? All this is there in the Bhagavatam. I am amsha; I am part and parcel of Krishna. In the material world everybody is working either for avoiding pain or for pleasure, ananda. It should be uninterrupted, just like a small child if you give him an ice cream, in the end he will say, it is finished. Atma’s tendency is to have unlimited ananda. In the material world there is no pure ananda, nitya ananda, uninterrupted. In the material world there is anitya experience of ananda which is like sweet rice mixed with sand. None of the relationships in this material world can give us ananda.
In this material world love is temporary, everything ends at the time of death, and then your mind will ask – this love is so beautiful, is there eternal love which does not end? If you want pure sat cit and ananda that will satisfy your soul, chant the Hare Krishna maha mantra, it will lead to ultimately going to the spiritual world where there is pure love of God. That is perfection we are seeking in our heart. Krishna is an ocean of sat cit ananda. Bhakti means real ananda, how to dip into that samudra of sat cit ananda. Attentively hear and chant Hare Krishna every day, pure sat cit and ananda will transfer into your soul. Prabhupada gives an example of how a piece of iron when put inside the fire, becomes hotter by transfer of heat. It becomes fire.
Similarly today our sat cit and ananda is covered by this body, we have to go and fall into the fire of sat cit ananda, so we get heated. This ocean of sat cit ananda has incarnated in Kali yuga as the Hare Krishna maha mantra. Right there on your tongue the ocean has come. Now only you have to allow it to go inside. So attentively hear – Hare Krishna – then you will start experiencing your eternity, that is the first symptom. I am not this body, I am eternal, then pure cit will come. You have to hear the shabda – Hare Krishna – every time you hear; you are connecting to that ocean of sat cit ananda to your atma.
Human life is very rare; it has got a great significance to use it as a jumping pad into the eternal world. Chanting Hare Krishna and taking the path of bhakti as instructed by Srila Prabhupada will give us an opportunity to come out of this temporary body – I want to go to the lotus feet of Krishna by developing my original ananda. Now it is covered, that is all. Dharma of the soul means bhakti. Dharma of fire is light and heat.
(The above transcripts have been edited for better readability. However they have not been verified and confirmed by the original speaker.)
His Grace Madhu Pandit Dasa became a full-time member of ISKCON in 1981. Presently he is the Governing Body Commissioner – ISKCON Bangalore Group of Temples, Temple President – ISKCON Sri Radha Krishna Temple, Bangalore and Chairman – The Akshaya Patra Foundation.