Those who are committing sins like illicit sex, fault-finding, and unjustified violence rarely attain spiritual knowledge or realization. Sinful activities deepen the dark gloom of ignorance, while pious activities bring the light of transcendental knowledge into one's life. This knowledge culminates in realization of Kṛṣṇa. However, simply performing pious activities does not make one eligible for God-realization. Only when a person performs pious activities and associates with saintly persons does spiritual knowledge dawn on his consciousness. Then, when he transcends the platform of duality—especially when he no longer takes part in the controversy over the Absolute Truth's monistic or dualistic existence—he sees Lord Kṛṣṇa in his enlightenment and worships Him with determination as one without a second, matchless and supreme. In the perfected stage of pious activities, the mode of goodness dominates the consciousness, dissipating the darkness of nescience and illusion, which are products of the mode of ignorance. As soon as the mode of passion is fully subdued, spiritual realization illuminates the sky of one's consciousness.
Dualistic
Srimad-Bhagavatam
SB Cantos 10.14 to 12 (Translations Only)
Supposed authorities who declare that matter is the origin of existence, that the permanent qualities of the soul can be destroyed, that the self is compounded of separate aspects of spirit and matter, or that material transactions constitute reality—all such authorities base their teachings on mistaken ideas that hide the truth. The dualistic conception that the living entity is produced from the three modes of nature is simply a product of ignorance. Such a conception has no real basis in You, for You are transcendental to all illusion and always enjoy perfect, total awareness.
Sri Caitanya-caritamrta
CC Madhya-lila
In the Bṛhad-viṣṇu Purāṇa it is stated that one who considers mahā-prasādam to be equal to ordinary rice and dhal certainly commits a great offense. Ordinary edibles are touchable and untouchable, but there are no such dualistic considerations where prasādam is concerned. Prasādam is transcendental, and there are no transformations or contaminations, just as there are no contaminations or transformations in the body of Lord Viṣṇu Himself. Thus even if one is a brāhmaṇa he is certain to be attacked by leprosy and bereft of all family members if he makes such dualistic considerations. Such an offender goes to hell, never to return. This is the injunction of the Bṛhad-viṣṇu Purāṇa.
“"His bodily hue is golden, and His whole body is like molten gold. Every part of His body is very beautifully constructed and smeared with sandalwood pulp. Accepting the renounced order, the Lord is always equipoised. He is firmly fixed in His mission of chanting the Hare Kṛṣṇa mantra, and He is firmly situated in His dualistic conclusion and in His peace."
This is a quote from the Mahābhārata's Viṣṇu-sahasra-nāma-stotra.
Other Books by Srila Prabhupada
Renunciation Through Wisdom
If the infinitesimal soul merges his individuality, or inherent personality, with the infinite being, then that individuality is rendered worthless. Those who want to commit spiritual suicide by sacrificing their individuality are a breed by themselves. Such self-destroyers are known as pure monists. On the other hand, those who desire to maintain their individuality are dualists, or personalists.
Light of the Bhagavata
There are two parties of philosophers, generally known as the monists and the dualists. The monist believes in the oneness of the Absolute Truth and the living entity, but the dualist believes in the separate identities of the living being and the Absolute Truth. Above these two classes of philosophers is the philosophy of acintya-bhedābheda tattva, or the truth of simultaneous oneness and difference. This philosophy was propounded by Lord Śrī Caitanya Mahāprabhu in His explanation of the Vedānta-sūtras. The Vedānta is the medium of philosophical interpretations, and thus the Vedānta cannot be the absolute property of any Particular class of philosopher. A sincere seeker of the Absolute Truth is called a Vedantist. Veda means "knowledge." Any department of knowledge is called a part of the Vedic knowledge, and vedānta means the ultimate conclusion of all branches of knowledge. As philosophy is called the science of all sciences, Vedānta is the ultimate philosophy of all philosophical speculations.
Lectures
Bhagavad-gita As It Is Lectures
Revatīnandana: In other words, you... Can you say that as a question? If you have a question, we can answer; otherwise, if you have a philosophy, then we can discuss it later. So what is the question? (man says more) Well, what is the contradiction? (man says more) Well, his question it is why must we do something to become God when we're already God?
Prabhupāda: You are not God, you are dog. Just the opposite. Do you know what is God?
Man: According to you, we are all parts of God in either language.
Prabhupāda: How you are God? God is the controller. Are you controller? You are controlled. Therefore the controlled cannot be God. God means controller. Anyone who is controlled, he cannot be God. Anyone who... If one is controller, then he is God.
Man: Yes, but I am also part of this controller.
Prabhupāda: Therefore, you are not absolutely controller. You are both controlled and controller. That everyone is. Just like you are controller in your family, but you are controlled in the office. Similarly, everyone is dualistic. He's controller and controlled. But if you find somebody that He's only controller, not controlled, that is God.
Man: If God is the controller and I am a part of God, then I'm a controlled part.
Prabhupāda: Yes, part of controller, part of God means you have got little power of controlling. But that you are not absolute controller. (man speaks—too faint) But first of all you have to ascertain whether you are an absolute controller or you are controlled. First of all you answer this question. Are you absolutely controller?
Man: I am not...
Prabhupāda: Therefore, nobody is absolutely controller. He's controlled by the laws of nature. How he's absolutely controller? You are controlled by death, you're controlled by birth, you're controlled by disease, you're controlled by old age. How you became controller? So therefore you are not God!
Srimad-Bhagavatam Lectures
So these things are stated in the Bhagavad-gītā. Yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktā (BG 7.28). Duality. Actually, we are monists. We do not know anything except Kṛṣṇa. The Māyāvādīs, they say they are monists, but they're dualists. They say, brahma satyaṁ jagan mithyā. Why? Wherefrom the jagat come? If Brahman is satya, if the Absolute Truth is truth, then janmādy asya yataḥ (SB 1.1.1), this world has emanated from the Absolute Truth. Then how it can be untruth? Does it mean that truth produces untruth? This is the defect of Māyāvāda philosophy. They are not actually monists. They are dualists. They are distinguishing Brahman and māyā. But we say that only Kṛṣṇa. Ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). Māyā is the servant of Kṛṣṇa. That is a, that is confirmed in Bhagavad-gītā, in Brahma-saṁhitā. In all the Vedic literature this is confirmed. In the Bhagavad-gītā it is said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) "This prakṛti, this māyā, this material energy, is acting under My superintendence, under My guidance."
So we don't accept this material nature as final. We have Kṛṣṇa on the background, that He is, only, the master. So therefore we are monists. Simply we know Kṛṣṇa and everything emanating from Kṛṣṇa. That is described everywhere. In the Brahma-saṁhitā the same truth is... Sṛṣṭi-sthiti, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). This material energy is called Durgā, but she is so powerful... Sṛṣṭi-sthiti.... She can create wonderful things. She can maintain wonderful things. She can dissolve wonderful things, so powerful, but she is acting under the direction... Chāyeva yasya bhuvanāni bibharti durgā. Chāyeva. Just like shadow moves by the movement of the reality, similarly, this material nature is working under the direction of the Supreme.
Conversations and Morning Walks
1971 Conversations and Morning Walks
Prabhupāda: Therefore His teachings, crude, teachings, cannot be now applied to the modern advanced educated people. That was suitable for those people. Now people have advanced in science, in philosophy. Now God consciousness ...and should be presented on the basis of science and philosophy. Otherwise people will not accept.
Guest: There's one philosophical point I would like you to elucidate. I haven't been able to quite understand, certainly the dualistic, incomprehensible... the dualistic-nondualistic philosophy which sees at the same time Kṛṣṇa, as comprehending all of man, all of the world, everything, within the body, we might say, of Kṛṣṇa, And at the same time however, one sees the world as distinct from Kṛṣṇa, in other words, as māyā, and as illusion. And it is this, the dualistic, I would like to... If you could just explain to me the difference between the... I mean, how this fits in, the monistic or the idea of the unitary view that Kṛṣṇa is everything, all and in all. And then at the same time that the world, there is this world of illusion which is somehow distinct from Kṛṣṇa. Could you just explain this point to me?
Prabhupāda: This is very easy to understand. Just like you are recording my speeches in the tape recorder. When you play back it will speak just like I am speaking, but I am not there. Is it not fact?
Guest: Yes.
Prabhupāda: It will appear now I am speaking from beyond this world. Somebody's hearing, here somebody's speaking. Again, when the record player will play... (end)
1973 Conversations and Morning Walks
Prabhupāda: Yes. Sit down. (pause) He gets such thing, when he gets it, he'll consider that he doesn't want anything more. That is the greatest profit. And the result is that when one gets that thing, even he is in the greatest difficulty of life, he's not disturbed.
- yaṁ labdhvā cāparaṁ lābhaṁ
- manyate nādhikaṁ tataḥ
- yasmin sthito na duḥkhena
- guruṇāpi vicālyate
- (Bg. 6.20-23)
Hm. Take that. Bhagavad-gītā. Yaṁ labdhvā, yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. I think it is in the Sixth Chapter.
Pradyumna: Yaṁ nam?
Prabhupāda: Labdhvā.
Pradyumna: Oh, cāparaṁ lābham?
Prabhupāda: Ah.
Pradyumna: Six-twenty-two.
- yaṁ labdhvā cāparaṁ lābhaṁ
- manyate nādhikaṁ tataḥ
- yasmin sthito na duḥkhena
- guruṇāpi vicālyate
- taṁ vidyād duḥkha-saṁyoga-
- viyogaṁ yoga-saṁjñikam
- (Bg. 6.20-23)
"Established thus, one never departs from the truth, and upon gaining this, he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This, indeed, is actual freedom from all miseries arising from material contact."
Prabhupāda: Purport.
Pradyumna: "By practice of yoga, one becomes gradually detached from material concepts. This is the primary characteristic of the yoga principle. And after this, one becomes situated in trance, or samādhi, which means that the yogi realizes the Supersoul through transcendental mind and intelligence, without any of the misgivings of identifying the self with the Superself. Yoga practice is more or less based on the principles of the Patañjali system. Some unauthorized commentators try to identify the individual soul with the Supersoul, and the monists think this to be liberation, but they do not understand the real purpose of the Patañjali system of yoga. There is an acceptance of transcendental pleasure in the Patañjali system, but the monists do not accept this transcendental pleasure out of fear of jeopardizing the theory of oneness. The duality of knowledge and knower is not accepted by the non-dualists, but in this verse transcendental pleasure, realized through transcendental senses, is accepted, and this is corroborated by the Patañjali Muni, the famous exponent of the yoga system. The great sage declared in his Yoga-sūtras: puruṣārtha-śūnyānāṁ guṇānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti." This citi-śakti, or internal potency, is transcendental. Puruṣārtha means material religiosity, economic development, sense gratification and, at the end, the attempt to become one with the Supreme. This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patañjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position. In the words of Lord Caitanya, this state of affairs is called ceto-darpaṇa-mārjanam, or clearance of the impure mirror of the mind. This "clearance" is actually liberation, or bhava-mahādāvāgni-nirvāpaṇam. The theory of nirvāṇa—also preliminary—corresponds with this principle. In the Bhāgavatam this is called svarūpeṇa vyavasthitiḥ (SB 2.10.6). The Bhagavad-gītā also confirms this situation in this verse.
After nirvāṇa, or material cessation, there is the manifestation of spiritual activities, or devotional service of the Lord, known as Kṛṣṇa consciousness. In the words of the Bhāgavatam, svarūpeṇa vyavasthitiḥ: this is the "real life of the living entity." Māyā, or illusion, is the condition of spiritual life contaminated by material infection. Liberation from this material infection does not mean destruction of the original eternal position of the living entity. Patañjali also accepts this by his words kaivalyam svarūpa-pratiṣṭhā vā citi-śaktir iti. This citi-śakti or transcendental pleasure, is real life. This is confirmed in the Vedānta-sūtras as ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). This natural transcendental pleasure is the ultimate goal of yoga and is easily achieved by execution of devotional service, or bhakti-yoga. Bhaktiyoga will be vividly described in the Seventh Chapter of Bhagavad-gītā.
In the yoga system, as described in this chapter, there are two kinds of samādhi, called samprajñāta-samādhi and asamprajñāta-samādhi. When one becomes situated in the transcendental position by various philosophical researches, it is called samprajñāta-samādhi. In the asamprajñāta-samādhi there is no longer any connection with mundane pleasure, for one is then transcendental to all sorts of happiness derived from the senses. When the yogī is once situated in that transcendental position, he is never shaken from it. Unless the yogī is able to reach this position, he is unsuccessful. Today's so-called yoga practice, which involves various sense pleasures, is contradictory. A yogī indulging in sex and intoxication is a mockery. Even those yogīs who are attracted by the siddhis (perfections) in the process of yoga are not perfectly situated. If the yogīs are attracted by the by-products of yoga, then they cannot attain the stage of perfection, as is stated in this verse. Persons, therefore, indulging in the make-show practice of gymnastic feats or siddhis should know that the aim of yoga is lost in that way.
The best practice of yoga in this age is Kṛṣṇa consciousness, which is not baffling. A Kṛṣṇa conscious person is so happy in his occupation that he does not aspire after any other happiness. There are many impediments, especially in this age of hypocrisy, to practicing haṭha-yoga, dhyāna-yoga, and jñāna-yoga, but there is no such problem in executing karma-yoga or bhakti-yoga.
As long as the material body exists, one has to meet the demands of the body, namely eating, sleeping, defending and mating. But a person who is in pure bhakti-yoga or in Kṛṣṇa consciousness does not arouse the senses while meeting the demands of the body. Rather, he accepts the bare necessities of life, making the best use of a bad bargain, and enjoys transcendental happiness in Kṛṣṇa consciousness. He is callous toward incidental occurrences—such as accidents, disease, scarcity and even the death of a most dear relative—but he is always alert to execute his duties in Kṛṣṇa consciousness or bhakti-yoga. Accidents never deviate him from his duty. As stated in the Bhagavad-gītā, āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.
Prabhupāda: If you have got any question in this statement, you can ask.
| Page Title: | Dualistic |
| Compiler: | Visnu Murti |
| Created: | 22 of Oct, 2011 |
| Totals by Section: | BG=0, SB=1, CC=2, OB=3, Lec=2, Con=2, Let=0 |
| No. of Quotes: | 10 |