As attachment can be invoked by the association of pure devotees, so attachment can also be extinguished by offenses committed at the lotus feet of pure devotees.
Home | About | Events | World Sankirtan Party | Inside Nam Hatta | eBooks | Site Map | Submit | Contact | Store          

The Bhaktivedantas
Krishna Books
What is Hare Krishna?
The Founder-Acharya
Hare Krishna Mantra
Sankirtan Movement
Personality of Godhead
Lord Chaitanya
A.C.Bhaktivedanta Swami Prabhupada

Hansadutta das
Events: Kirtan Festival
World Sankirtan Party

Submit News


© 2004 - Hansadutta das
Get Srila Prabhupada's original, unrevised books. Beware of imitations. More than 160 titles published! Learn more.
[Posted 2 January 2006]

Beamed Up by the Rays of the Moon

by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Founder-Acharya of the world-wide Hare Krishna Movement, Brahma Sampradaya Acharya

Srila Prabhupada

Nectar of Devotion (Bhakti-rasamrita-sindhu), Chapter 18

Comment Send this story to a friend Printer Friendly Page

It is said by Rupa Gosvami that the attachment exhibited by pure devotees for Krishna cannot possibly be perfected in the hearts of fruitive workers (karmis) or mental speculators, because such attachment in pure Krishna consciousness is very rare and not possible to achieve even for many liberated persons. As stated in Bhagavad-gita, liberation from material contamination is the stage at which devotional service can be achieved. For a person who simply wants to have liberation and to merge into the impersonal brahmajyoti, attachment to Krishna is not possible to acquire. This attachment is very confidentially kept by Krishna and is bestowed only upon pure devotees. Even ordinary devotees cannot have such pure attachment for Krishna. Therefore, how is it possible for success to be achieved by persons whose hearts are contaminated by the actions and reactions of fruitive activities and who are entangled by various types of mental speculation?

There are many so-called devotees who artificially think of Krishna's pastimes known as ashta-kaliya-lila. Sometimes one may artificially imitate these, pretending that Krishnaa is talking with him in the form of a boy, or else one may pretend that Radharani and Krishna both have come to him and are talking with him. Such characteristics are sometimes exhibited by the impersonalist class of men, and they may captivate some innocent persons who have no knowledge in the science of devotional service. However, as soon as an experienced devotee sees all of these caricatures, he can immediately evaluate such rascaldom. If such a pretender is sometimes seen possessing imitative attachment to Krishna, that will not be accepted as real attachment. It may be said, however, that such attachment gives the pretender hope that he may eventually rise onto the actual platform of pure devotional service.

This imitative attachment can be divided into two headings—namely, shadow attachment and para (transcendental) attachment. If someone, without undergoing the regulative principles of devotional service or without being guided by a bona fide spiritual master, shows such imitative attachment, this is called shadow attachment. Sometimes it is found that a person actually attached to material enjoyment or salvation has the good fortune to associate with pure devotees while they are engaged in chanting the holy name of the Lord. By the good grace of the Lord one may also cooperate and join in the chanting. At that time, simply by the association of such pure devotees, the moonlike rays from their hearts reflect on him, and by the influence of the pure devotees he may show some likeness of attachment caused by inquisitiveness, but this is very flickering. And if by the manifestation of such shadow attachment one feels the disappearance of all material pangs, then it is called para attachment.

Such shadow attachment or para attachment can develop if one associates with a pure devotee or visits holy places like Vrindavana or Mathura, and if an ordinary man develops such attachment for Krishna and fortunately performs devotional activities in the association of pure devotees, he can also rise to the platform of pure devotional service. The conclusion is that transcendental attachment is so powerful that if such attachment is seen manifested even in some common man, by the association of a pure devotee it can bring one to the perfectional stage. But such attachment for Krishna cannot be invoked in a person without his being sufficiently blessed by the association of pure devotees.

As attachment can be invoked by the association of pure devotees, so attachment can also be extinguished by offenses committed at the lotus feet of pure devotees. To be more clear, by the association of pure devotees attachment for Krishna can be aroused, but if one commits offenses at the lotus feet of a devotee, one's shadow attachment or para attachment can be extinguished. This extinguishing is like the waning of the full moon, which gradually decreases and at last becomes dark. One should therefore be very careful while associating with pure devotees to guard against committing an offense at their lotus feet.

Transcendental attachment, either shadow or para, can be nullified by different degrees of offenses at the lotus feet of pure devotees. If the offense is very serious, then one's attachment becomes almost nil, and if the offense is not very serious, one's attachment can become second class or third class.

If someone becomes attached to the principles of salvation or to merging into the existence of the brahmajyoti, his ecstasies gradually diminish into shadow and para attachment or else transform into the principles of ahangrahopasana. This ahangrahopasana describes a living entity when he begins spiritual realization by identifying himself with the Supreme Lord. This state of self-realization is technically known as monism. The monist thinks himself one with the Supreme Lord. Thus, because he does not differentiate between himself and the Supreme Lord, it is his view that by worshiping himself he is worshiping the supreme whole.

Sometimes it is found that a neophyte is taking part in chanting and dancing very enthusiastically, but within himself he is under the impression that he has become one with the supreme whole. This conception of monism is completely different from pure, transcendental devotional service. If, however, it is seen that a person has developed a high standard of devotion without having undergone even the regulative principles, it is to be understood that his status of devotional service was achieved in a former life. For some reason or another it had been temporarily stopped, most probably by an offense committed at the lotus feet of a devotee. Now, with a good second chance, it has again begun to develop. The conclusion is that steady progress in devotional service can be attained only in the association of pure devotees.

If one can gradually advance his status in devotional service, this is understood to be due to the causeless mercy of Krishna Himself. If a person is completely detached from material enjoyment and has developed pure ecstatic devotion, even if he is sometimes accidentally found not living up to the standard of devotional service, one should not be envious of him. It is confirmed also in Bhagavad-gita that a devotee who has unflinching faith in and devotion to the Lord, even if sometimes found to be accidentally deviated from pure devotional characteristics, should still be counted among the pure. Unflinching faith in devotional service, in Lord Krishna and in the spiritual master makes one highly elevated in the activities of devotional service.

In the Nrsimha Purana it is stated, "If a person has completely engaged his mind, body and activities in the service of the Supreme Godhead, but externally he is found to be engaged in some abominable activities, these abominable activities will surely be very quickly vanquished by the influence of his staunch devotional force." The example is given that on the full moon there are some spots which may appear to be pockmarks. Still, the illumination spread by the full moon cannot be checked. Similarly, a little fault in the midst of volumes of devotional service is not at all to be counted as a fault. Attachment for Krishna is transcendental bliss. Amid unlimited volumes of transcendental bliss, a spot of some material defect cannot act in any way.

Beamed Up by the Rays of the Moon/ WORLD SANKIRTAN PARTY
©2004 - Hansadutta das
Home | About | Events | World Sankirtan Party | Inside Nam Hatta
eBooks | Site Map | Store
Sri Guru and Gauranga
Sri Guru and Gauranga

Related Articles

The Founder Acharya

Freedom from Illusion - The Benefit of Spiritual Association
No One Can Save Himself No Matter How Hard He Tries
Professional Holy Men
Why did Bhaktivinoda Thakur Take Shelter in a Bhajan Kutir at Purushottama?
The Ultimate Weapon

Related Topics

Krishna Consciousness, the Process
Saints - Devotees

Back to Top

Back to Top

Back to Top