View source for When we come to our spiritual senses, we can understand that we are erroneously engaged in maya's service and that our duty is to engage in Krsna's service. That is self-realization

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{{terms|"When we come to our spiritual senses, we can understand that we are erroneously engaged in māyā's service and that our duty is to engage in Kṛṣṇa's service. That is self-realization"}}
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{{compiler|Soham}}
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[[Category:When]]
[[Category:Come To Our Senses]]
[[Category:Spiritual Senses]]
[[Category:Can Understand]]
[[Category:Serving Maya]]
[[Category:Our Duty Is To]]
[[Category:Engaging in Krsna's Service]]
[[Category:Self-realization]]
[[Category:Teachings of Lord Kapila Chapter 10 - Spiritual Attachment and Material Detachment]]
[[Category:Teachings of Lord Kapila Chapters 01 to 18]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Kapila</h3>
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Kṛṣṇa says specifically in Bhagavad-gītā that prakṛti, māyā, is working under His directions. Māyā is the maidservant of Kṛṣṇa, and if we are the servants of maya, how can we be Kṛṣṇa, Bhagavān? When we come to our spiritual senses, we can understand that we are erroneously engaged in māyā's service and that our duty is to engage in Kṛṣṇa's service. That is self-realization.
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[[Vanisource:TLK 10 Spiritual Attachment and Material Detachment|Teachings of Lord Kapila, 10]]
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In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.
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As the contamination of the germs of a particular disease can influence a weaker person, similarly the influence of material nature, or illusory energy, can act on the weaker, or conditioned, soul but not on the liberated soul. Self-realization is the position of the liberated state. One understands his constitutional position by knowledge and vairāgya, renunciation. Without knowledge, one cannot have realization. The realization that one is the infinitesimal part and parcel of the Supreme Spirit makes one unattached to material, conditional life. That is the beginning of devotional service. Unless one is liberated from material contamination, one cannot engage in the devotional service of the Lord. In this verse, therefore, it is stated, jñāna-vairāgya-yuktena: when one is in full knowledge of one's constitutional position and is in the renounced order of life, detached from material attraction, then, by pure devotional service, bhakti-yuktena, he can engage himself as a loving servant of the Lord. Paripaśyati means that he can see everything in its right perspective. Then the influence of material nature becomes almost nil. This is also confirmed in Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā: ([[Vanisource:BG 18.54|BG 18.54]]) when one is self-realized he becomes happy and free from the influence of material nature, and at that time he is freed from lamentation and hankering. The Lord states that position as mad-bhaktiṁ labhate parām, the real beginning of devotional service. Similarly, it is confirmed in the Nārada Pañcarātra that when the senses are purified, they can then be engaged in the devotional service of the Lord. One who is attached to material contamination cannot be a devotee.

In the conditional state, we are influenced by material nature. We have already discussed how we are conditioned by the three modes of material nature - ignorance, passion and goodness. Goodness is superior to ignorance and passion because from the platform of goodness we can come to understand Kṛṣṇa and thereby transcend the modes altogether. In this age, people are generally influenced by the lower modes, the modes of ignorance and passion. In these modes, we are not able to serve Kṛṣṇa. It is our constitutional position to serve someone, but when we do not serve Kṛṣṇa, we serve māyā. In any case, we cannot become master. Who can say that he is a master, that he is not serving anyone? We may serve our family, society, country, business, automobile or whatever. If one cannot find anything to serve, he goes and buys a cat or dog and serves it. Why is this? It is because service is our nature. We are simply lacking the knowledge of where to direct the service. Service is meant to be rendered to Kṛṣṇa. In the material world we are serving our lusty desires, not Kṛṣṇa, and we are deriving no pleasure from this. We are also serving in an office or in some employment in order to get some money. In this case, we are serving money, not the person. Thus in the material world we serve the senses and money. In any case, service is there. We must serve.

Actually the only master is Kṛṣṇa. Ekale īśvara kṛṣṇa, āra saba bhṛtya ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]). All the demigods, human beings, animals, trees and everything else are servants. Self-realization is realizing that one is the eternal servant of Kṛṣṇa and that one's duty is to serve Him. Self-realization is not thinking ahaṁ brahmāsmi, "I have become Brahman, Bhagavān." How can we become Bhagavān? If we are Bhagavān, we are actually the supreme powerful one. If this is the case, why are we in a miserable condition? Why are we under the influence of māyā? Does Bhagavān come under the influence of māyā? No. Kṛṣṇa says specifically in Bhagavad-gītā that prakṛti, māyā, is working under His directions. Māyā is the maidservant of Kṛṣṇa, and if we are the servants of maya, how can we be Kṛṣṇa, Bhagavān? When we come to our spiritual senses, we can understand that we are erroneously engaged in māyā's service and that our duty is to engage in Kṛṣṇa's service. That is self-realization. As stated here: jñāna-vairāgya-yuktena. Real understanding is knowing oneself to be the servant of Kṛṣṇa, no one else. Because we are under illusion, we are serving kāma, lobha, moha, mātsarya - lust and greed - without benefit and without pleasure. Kāmādīnāṁ kati na katidhā pālitā durnideśā: "There is no limit to the unwanted orders of lusty desires." (Bhakti-rasāmṛta-sindhu 3.2.25) When we come to the understanding that our pleasure lies in serving Kṛṣṇa only, we have attained jñāna-vairāgya. Therefore in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.2.7|1.2.7]]) it is stated:

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:vāsudeve bhagavati
:bhakti-yogaḥ prayojitaḥ
:janayaty āśu vairāgyaṁ 
:jñānaṁ ca yad ahaitukam
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"By rendering devotional service unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." If one engages in the service of Vāsudeva, Kṛṣṇa, this knowledge comes, and one becomes a mahātmā. A mahātmā is one who realizes that Kṛṣṇa is everything. He does not defy Kṛṣṇa or try to become Kṛṣṇa. One who does so is not a mahātmā but a durātmā, a rascal. What is the position and knowledge of a mahātmā? Kṛṣṇa states:

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:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso 
:jñātvā bhūtādim avyayam
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"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." ([[Vanisource:BG 9.13|BG 9.13]])

A mahātmā cannot be manufactured. He is under the daivī prakṛti, the divine nature. There are two kinds of prakṛti-parā prakṛti and aparā prakṛti. Aparā prakṛti is the material world, and daivī prakṛti is the spiritual world. As soon as one understands that he is uselessly serving māyā in the material world in the form of society, friends, country and so forth, one reaches the stage called jñāna, knowledge. As soon as one attains this knowledge, he reaches the brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) stage, Brahman realization, and he becomes prasannātmā, happy. One may ask, "Why should I serve Kṛṣṇa?" We have already explained that being a part means serving the whole. The whole is Kṛṣṇa, and the individuals are meant for Kṛṣṇa's satisfaction. Īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]).

There are many īśvaras, controllers, but the supreme īśvara is Kṛṣṇa. As soon as one attains this realization, he has attained perfect knowledge, and he renders service in bhakti-yoga. Foolish people say that bhakti is meant for ajñanīs, unintelligent people, but this is not the case. In Bhagavad-gītā Kṛṣṇa indicates that after many births, the jñānī, the man in knowledge, surrenders unto Him.

As long as we do not understand Kṛṣṇa, Vāsudeva, we should understand that we are still fools. We may advertise ourselves as very great jñānīs, learned personalities, but we are actually fools. That is the śāstric conclusion. If we are actually jñānīs, we should surrender unto Kṛṣṇa.

There are many dharmas, or activities. Some are pious and some impious, but Kṛṣṇa tells us to give up both. Arjuna was thinking that it was impious to fight with his relatives, but Kṛṣṇa was insisting that he fight. How could Arjuna act impiously? He could not, because Kṛṣṇa's service is transcendental to pious and impious activity. At midnight, when the gopīs heard the sound of Kṛṣṇa's flute, they ran to the forest to join Him. According to the śāstras, it is immoral for young girls to go see a young boy in a forest in the dead of night. But this was not an impious activity because the gopīs did this for Kṛṣṇa. Caitanya Mahāprabhu, who was so strict that no woman could even come near Him to offer respects, actually said: ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. "What could be more wonderful than that worship conceived by the gopīs?" Although it actually appeared immoral for the gopīs to dance with Kṛṣṇa, Caitanya Mahāprabhu states that their relation with Kṛṣṇa is the highest

form of worship. This is actually transcendental knowledge. One becomes transcendental to all pious and impious activities when one serves Kṛṣṇa. After all, piety and impiety are within the material modes. Kṛṣṇa's service is transcendental to good and bad, pious and impious. Bhakti-yoga begins when jñāna and vairāgya are complete. Jñāna is knowledge, and vairāgya is detachment from matter and engagement of the mind in spirit. Both of these are automatically attained when we engage in devotional service to Kṛṣṇa.
[[Vanisource:SB 3.25.19|TEXT 19]]

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:na yujyamānayā bhaktyā
:bhagavaty akhilātmani
:sadṛśo 'sti śivaḥ panthā
:yogināṁ brahma-siddhaye
TRANSLATION
Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.
PURPORT
That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. Na yujyamānayā means "without being dovetailed." When there is devotional service, the question arises where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are ahaṁ brahmāsmi. Brahma-siddhi means that one should know that he is not matter; he is pure soul. There are different kinds of yogīs, but every yogī is supposed to have attained self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead, one cannot easily approach the path of brahma-siddhi.

In the beginning of the Second Chapter of Śrīmad-Bhāgavatam it is stated that when one engages in the devotional service of Vāsudeva, spiritual knowledge and renunciation of the material world are automatically manifest. Thus a devotee does not have to strive separately for renunciation or knowledge. Devotional service itself is so powerful that by one's service, everything is revealed. It is stated here, śivaḥ panthā: this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahma-jyotir effulgence, is not brahma-siddhi. Beyond that brahma-jyotir there is the Supreme Personality of Godhead. In the Upaniṣads a devotee prays to the Lord to kindly put aside the effulgence, brahma-jyotir, so that the devotee may see within the brahma-jyotir the actual eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect because Bhagavān, the Supreme Personality of Godhead, is akhilātmā - He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is brahma-siddhi.

As stated before, the word yoga means "to connect." Brahma-siddhaye means "self-realization," and ahaṁ brahmāsmi means "I am spirit soul." Actually, realizing oneself to be spirit is not sufficient. One has to progress further. One's fever may be cured, but one must also regain his strength and appetite in order to be totally cured. Then one can have a normal, healthy life, free of disease. Similarly, simply realizing that one is spirit soul is not sufficient. One has to engage in spiritual activity, and that spiritual activity is bhakti. Māyāvādī philosophers think that it is sufficient to stop all material activity, and the Buddhist philosophers advocate nirvāṇa, cessation of material life. Neither give more information. Actually we are suffering due to this material combination, and that is a fact. This body is composed of earth, water, fire, air, ether, mind, intelligence and ego. The Buddhists and Māyāvādīs advocate the annihilation of the components. They say, "Let the earth go to earth, let the water go to water, let the fire go to fire and become zero." If we dismantle the house of the material body and become zero, we attain nirvāṇa. Nirvāṇa means the cessation of pleasure and pain. The Māyāvādīs and Buddhists claim that if we fill an empty pitcher, the water will make some sound as long as the pitcher is not completely filled. When the pitcher is filled, there will no longer be any sound. Thus they claim that all the Vedic mantras and hymns stop when one is completely Brahman-realized. In other words, the Buddhists and Māyāvādīs claim that the material world is false, mithyā, and that we should somehow or other make it zero. However, simply realizing Brahman, realizing one's identity as spirit soul, is insufficient. We must realize that Bhagavān is everywhere:

:eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
:yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
:aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ 
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
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"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters the existence of every universe and every atomic particle and thus unlimitedly manifests His infinite energy all over the material creation." (Bs. 5.35)

Śrī Bhagavān is not alone. He is not only localized, but is everywhere. Although Kṛṣṇa has a particular place, He is everywhere. It is not that because Kṛṣṇa is in one place, He cannot be in others. Since we are conditioned, when we sit in our office we cannot be at home. Kṛṣṇa is not like this. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Kṛṣṇa is always in Goloka Vṛndāvana, yet He is aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He is within every atom of this universe. This universe is existing due to the Garbhodakaśāyī Viṣṇu. There is not only one universe, but there are many millions, and they are all working very nicely because the Garbhodakaśāyī Viṣṇu is present. We should not think that all these planets are floating in space without any arrangement having been made. There is definitely an arrangement.

In order to be completely free of the material modes, one has to come not only to the platform of jñāna and vairāgya, but to bhakti also. When we mention bhakti, some people say, "I render bhakti to my wife. I love her very much and take care of her. If I do not see her, I become mad." Thus people have bhakti for their family, country, Goddess Durgā, other demigods and so on. However, that kind of bhakti will not do. Therefore it is said, bhaktir bhagavati. Bhakti must be rendered unto the Supreme. It is not that one should render bhakti unto an imitation Bhagavān. If one says that he is Bhagavān, we should ask, "Are you present in everyone's heart? Can you tell me what I am thinking now?" If one is Bhagavān, he must be akhilātmā. If one is īśvara, he must be present in everyone's heart. Kṛṣṇa is present in everyone's heart (sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ([[Vanisource:BG 15.15|BG 15.15]])). All this should be scrutinizingly studied. It is not that one should accept this rascal or that rascal as Bhagavān. Nor should one render bhakti to this demigod or that demigod, to one's family, country, society, wife, cat, dog or whatever. All this is not really bhakti but imitation bhakti. It is actually lustful desire. If we can develop bhakti for Kṛṣṇa, Kṛṣṇa consciousness, our lives will be successful. Actually there is no alternative. As stated in this verse, sadṛśo 'sti śivaḥ panthā. Para-brahman is Kṛṣṇa, and brahma-siddhaye means understanding our relationship with Kṛṣṇa. It is all right for one to understand oneself as Brahman (ahaṁ brahmāsmi), but what is our relationship with the Para-brahman? There are always two: Brahman and Para-brahman, ātmā and Paramātmā, īśvara and Parameśvara, the individual living being and the supreme living being, nitya and nityānām, cetanaś and cetanānām. There are always two present, and two means a relationship. We should therefore understand our relationship with the Supreme, with Para-brahman. Understanding that relationship is brahma-siddhaye.

We are qualitatively one with Para-brahman, but Para-brahman is very great whereas we are very small. Para-brahman is one (kaivalya). There is no alternative and no duplicate. There is no one equal to Him or greater than Him. That is the meaning of kaivalya. Human life is meant for inquiring about Para-brahman and one's relationship with Him. Unfortunately, people are not asking questions about Para-brahman. Everyone is asking about the news and the morning paper, and everyone is concerned with going to the market and purchasing so many goods for cheaper prices. All this is going on in human society and in cat and dog society also.

This world is full of darkness and ignorance, but Kṛṣṇa consciousness is transcendental to this material world. In Kṛṣṇa consciousness, there is no darkness but simply light. If we try to find things at night, it becomes very difficult; however, in the daytime, there is no difficulty. The śāstras enjoin that we leave this darkness and come to light. This light is given by the guru.

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:om ajñāna timirāndhasya
:jñānāñjana-śalākayā
:cakṣur unmīlitaṁ yena 
:tasmai śrī-gurave namaḥ
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"I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him."

It is the guru's business to give light by knowledge. The guru has completely assimilated the Vedic essence of life. Śruti, knowledge, is received by hearing. It is not experimental. We cannot understand that which is beyond our sense perception by experiment. We cannot understand who our father is by experimental knowledge. One cannot say, "Let me find out who my father is by experiment." Our father was existing before we were existing, and it is not possible to understand by experimental knowledge that this or that man is my father. The real authority is the mother; therefore Vedic knowledge has been likened to the mother and the purāṇas to the sisters. We should understand from the Vedas what ultimate knowledge really is. The ultimate knowable objective is Kṛṣṇa, and simply by understanding Kṛṣṇa, we can understand everything. We do not have to understand things separately. Kṛṣṇa is within our hearts. He is not far away; rather, He is everywhere. If Kṛṣṇa sees that we are attached to Him, He becomes our friend. He is a friend to everyone, but He is especially a friend to His devotees. As Kṛṣṇa Himself says in Bhagavad-gītā ([[Vanisource:BG 10.11|10.11]]):

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:teṣām evānukampārtham
:aham ajñāna-jaṁ tamaḥ
:nāśayāmy ātma-bhāva-stho 
:jñāna-dīpena bhāsvatā
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"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."

Jñāna is there, it is simply covered with the curtain of ignorance. Light is there, and darkness is there, but when we are in darkness we cannot see things as they are. Kṛṣṇa says that as one devotes himself to rendering service, He Himself dispels the darkness of ignorance. If we actually want to become perfect in this life, we only need to engage in devotional service to the Supreme Personality of Godhead, Bhagavān. It is not that Bhagavān is difficult to find. Bhagavān is within the heart. Īśvaraḥ sarva bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61|BG 18.61]]). That is the real Bhagavān, within the hearts of all. That Bhagavān is always active. He instructed Brahmā, the lord of the universe, and Brahmā, having received Kṛṣṇa's instructions, created the entire universe. Kṛṣṇa will also give instructions to us if we simply take to devotional service.
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