Executing Spiritual Life With Desires
By: Babhru Dasa (BVKS)
Introduction:
Time and time again we hear devotees speaking about philosophical subject matters which are either directly, or indirectly related to the truths about “material and spiritual desires”. By acknowledging the fact that “desires” do constitute one of the larger parts of a persons material consciousness, it makes sense why there would be so much discussion in this regard. Fortunately, we understand that mental speculation will not provide us with an authoritative conclusion. Thus a sincere person will only hear through the via medium of “Guru, Sadhu, and Shastra.”
Even though this article is being written for the audience of devotees of Krsna, still it seems important to briefly go over these basic truths regarding “desires.” In this way the reader will be better able to analyze their own mentality, and contextually compare it to the contents of this article, which is based off of multiple examples of our acharya’s authentic teachings.
Many people engaged in spiritual life are wondering, “when will all these pesky material desires let their grip slacken on my mind?” “When will I be able to think and act properly, being free from my gross and subtle material desires?” While others may think, “desires aren’t inherently bad, they are just a necessary part of life.” In the following paragraphs we will give a few brief examples of the three prominent philosophies regarding desires within the material realm.
The materialist would say, “yes having desires is very good. We must desire to enjoy the different faculties of this world. If we do not strive to attain our desired sense objects, then our life will go in vain.”
Thinking like this, the materialist is perpetually dragged around by their uncontrolled desires and minds which are always driven to satiate their intense and multi-layered lust for material enjoyment. Such material enjoyment usually culminates in sexual pleasure and leads to a lifestyle which is generally speaking, “degraded” and non different from that of an animal’s.
From a different perspective, the impersonalist and voidist(buddhist) philosophers would say, “Having desires is bad. Desires are the root cause of our attachment and bondage within this world, and the only way to get liberation is to become free from all desires.”
This understanding is at least better than that of the gross materialist, but still such an understanding is incomplete. This understanding is correct in the sense that yes, material desires are what keep us bound up in this material realm. However, it is interesting to note that people whom adhere to the impersonalist philosophy are, “desiring” to become desire-less! And why do they desire this? Because they want to be free of suffering and enjoy an existence of eternal bliss and knowledge (which is itself a desire.) So by this analysis, we can understand such an understanding is self-contradicting and that the desire of becoming desire-less is simply a self-imposed illusion and can only last temporarily.
The devotee of Krsna however has a different understanding regarding desires. The devotee understands that cultivating material desires is not conducive for spiritual advancement. The devotee also understands that we can not become free from desires all together, and really, we don’t want to be!
Just by reading, “Krsna Book” or Srimad-bhagavatam, we can easily understand that the spiritual world is full with spiritual desires and motives which are focused on pleasing Krsna. By reading these books we can see that each living entity has unique spiritual desires which pertain to their specific relationship with Krsna.
In the devotional path, it is taught that one should gradually purify their material desires by connecting (dovetailing) them with Krsna conscious activities and then ultimately allowing such desires to be replaced or transformed into purely spiritual ones.
In order to do this the devotee has to first learn, what are spiritual desires and how to prepare a proper place for them to manifest within ones heart. Furthermore, one should completely understand how to undergo this process in a purely natural and simple way.
Unfortunately, there are many misconceptions regarding this topic, especially amongst the modern, worldwide vaishnava community. Often times we hear devotees say things like, “you can not have spiritual desires until you are completely “pure” and “free” from material desires and contamination.”
This proposed philosophy is true to a certain extant, and in several instances Srila Prabhupada and Srila Bhaktisidhanta Saraswati Thakura both made statements which are similar to the above mentioned quote. That being said, it should be known that they both, as well as many of the previous acharyas have made numerous statements which are, to the mundane eye, “contradictory” to the above mentioned quote.
It should also be mentioned that Srila Prabhupada oftentimes used the word “pure,” in many different circumstances. Therefore the meaning of “pure” as Srila Prabhupada uses it, is completely contextual. Sometimes Srila Prabhupada uses the word “pure” when referring to a completely perfect soul (nitya/sadhana/krpa-siddha.) Other times he uses it when referring to devotees whom are aspiring after pure devotion (shuddha-bhakti.)
As devotees, we are taught that each statement of the acharya should and has to be understood in light of the time, place, and circumstance in which it was being made. Therefore, to understand such “apparent contradictions” we should try to not be fanatical, extreme, or narrow minded. We just may not have all the info, and/or not be “seeing the whole picture.”
That being said, we should take note of and try to understand the widely accepted, yet even more widely neglected principal which asserts, if there is an “apparent contradiction” between statements of the acharyas, we should always refer to the previous acharyas writings and make a synthesized conclusion based on all of their teachings. The following quotes show that Srila Prabhupada fully supports this system of analyzation.
“If you want to preach the gospel of Sri Caitanya Mahaprabhu, then the personalities who established, by writing these books, Bhakti-rasamrta-sindhu, Hari-bhakti-vilasa, Vidagdha-madhava, so many books they have written. So we must go through them, must try to understand.
Then we can understand what is the Caitanya-caritamrta, Caitanya-bhagavata, Caitanya-mangala, there are so many. Caitanya-candradoya by Prabodhananda Sarasvati. So many devotees, they have given us so many high literatures, we should consult. Therefore the prayer is, sri-caitanya-mano-‘bhistam sthapitam yena bhu-tale.” – [SP lecture on The Nectar of Devotion — Bombay, January 8, 1973]
“Thus in order to understand Lord Caitanya, one has to follow the direct disciples of Lord Caitanya-the six Gosvāmīs-and especially the path chalked out by Śrīla Jīva Gosvāmī.” (Teachings of Lord Caitanya-CH-17)
“As soon as he differs from the previous ācāryas, that means he is not ācārya.” (Evening Discussion—May 6, 1975, Perth)
So as we can see, Srila Prabhupada has made it very clear that if we think there is some “incongruence” with the teachings between certain acharyas, we should refer to the previous acharya’s writings and specifically those of the six goswamis. Srila Prabhupada also makes it clear that the acharya NEVER changes any of the philosophical conclusions of the guru parampara.
Part One, Spiritual Desires:
Now that we better understand this process of understanding the acharyas teachings, we will take a deeper look into the issue of, “having to be free from material desires before spiritual desires can manifest.”
The following is a statement which is coming from Srila Rupa Gosvami. It declares that even though a person may not be free of contamination, this does not mean that they do not have some sort of deeper emotional attachment to Krsna in a specific relationship. Objectively speaking, one can not know their relationship with Krsna as long as they do not have at least some spiritual desires.
“Those persons are called practitioners (sadhakas) who have developed rati for Krsna but have not completely extinguished the anarthas, and who are qualified to see Krsna directly.” – BRS 2.1.276
In regards to this point, here are two extremely important quotes from Srila Narottama Dasa Thakura. They both exemplify the absolute necessity for cultivation of spiritual desires. Also, they both describe this process as happening during the stage of sadhana, before perfection. Not the other way around.
“I will always think of the devotional service of the lotus feet of the Divine Pair, and I will always remain attached to that. Whatever I think of during my spiritual practice (sadhana) I will attain in my siddha-deha when I reach perfection.” -PBC, 55
“The treasure I desire as a practitioner I will get when I attain my spiritual body (siddha- deha); it is just a question of being ripe or unripe. The ripe stage is the stage of pure devotion (prema-bhakti), and the unripe stage is the stage of practice (sadhana-bhakti). That is the essential truth about devotional principles.” – PBC, 56
Furthermore, Sri Narada Muni also explains this to Gopa-kumara in Brhad-bhagavatamrta:
According to the way one worships, the Lord awards different results. One who thus reaches the goal he has pursued never feels discontent. BB, 2.4.189
Sanatana Gosvami’s commentary:
The Personality of Godhead knows everything there is to know. He is also the most merciful giver of charity. Why then doesn’t He give the same supreme happiness to all His devotees? It is because what He gives them depends on their expressed desires.
By reviewing all the above quotes we can see the obvious and practical reasons for the importance of the cultivation of spiritual desires.
Many times we are told, “one has to attain a higher taste before they can let go of the lower taste.” In this case the “higher taste” would be the goal of obtaining a spiritual relationship with Krsna, which develops from the basis of our spiritual desires. What “higher taste” can there possibly be?
In regard to the process of “attaining a higher taste/higher stage of bhakti,” the following quote from Srila Bhaktivinode Thakura can be seen:
“In progressing from one level of life to the next, two things should be considered. The aspirant should be firmly fixed in one position to take a firm step to the next higher level. Then in order to advance successfully to the higher level, when one foot gives up the previous place, that foot must firmly fix itself in the higher level before the other foot can follow on to that new level. Simultaneously, the aspirant must give up attachment to the lower level, becoming firmly established on the higher level. By moving too quickly, the aspirant will fall. By moving too slowly the results will come slowly
…Some people lament that they have not attained devotion to Krsna but at the same time they do not make any real attempt to raise themselves to the level of Krsna bhakti. They remain bound to one of the levels and do not attempt to progress to the practices of the next higher level- this is known as niyamagraha. If people stop at one stage, how can they expect to progress to the top?
Thus, many devotees on the level of vaidhi-bhakti make no attempt to progress to bhava bhakti, but then lament they have not attained bhava. Again many people remain attached to the rules of varnasrama and are indifferent to bhava and prema. This bondage to one level is an obstacle to their advancement.” -CS 3.1
By reviewing the above sections of this article it should now be completely clear that we must endeavor to elevate ourselves to the higher stages of bhakti. Otherwise we will never attain such stages.
Furthermore, it should also be clear that the requirement for the manifestation of spiritual desires is not the disappearance of all our anarthas. Knowing this, one may then ask, “then what is the qualification for this internal process to begin?”
The following quote reveals this truth and is arguably one of the most important verses in CC. It is spoken by Sri Ramananda Roy to Sri Caitanya Mahaprabhu.
“Pure devotional service in Krsna consciousness (Krsna-bhakti-rasa-bhavita) cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price – that is, intense greed (laulyam) to obtain it. If it is available somewhere, one must purchase it without delay.” – CC, 2.8.70
This “spiritual greed” is the root cause of all our spiritual desires and is the primary qualification for starting the process of raganuga-sadhana-bhakti. This sort of “greed” is not vague, but rather it is aimed directly towards attaining a specific relationship with Krsna.
In Bhakti-rasamata-sindhu, Srila Rupa Gosvami explains greed in relation to raganuga-bhakti:
“The appearance of that greed is indicated when the intelligence does not depend on rules of scripture and logic, after realizing to some degree the sweetness of their (the inhabitants of Vraja) love through the process of hearing from the scriptures.” BRS, 1.2.292
Srila Jiva Gosvamis commentary:
When a person realizes to some degree the sweetness of the love and activities of the inhabitants of Vraja through hearing from the scriptures, such as the Bhagavatam, which describe these siddha devotees, his intelligence may develop disregard for the injunctions of scripture and logic, though logic is certainly employed.
Srila Vishvanatha Cakravarti’s commentary:
One can infer that greed has arisen in the person from recognizing this symptom. Nevertheless, it is not possible to say that the condition described is the real essence of that greed, because that greed does not always include disregard for scriptural injunctions and logic as a necessary component.
And from Srila Vishvanatha Cakravarti Thakura:
“Thus, some devotees attain knowledge about the moods of Krsna and His Vraja associates from the mouth of a guru, some from the mouth of a learned raganuga devotee, and some, whose hearts have been purified by the practice of devotional service, will have this knowledge directly revealed to them from within their hearts.” – RVC 1.9
From the above quotes it becomes perfectly clear that spiritual knowledge and desires can and will manifest in several different ways. This process is unique for everyone, but generally takes place within the confines of the above mentioned processes. It should also be noted that such manifestations are not limited to any stage of bhakti in particular. For emphasis on this last point, Srila Vishvanath Charkravarti Thakura writes:
“This greed never arises in anyone on such basis, nor does the candidate ever consider whether or not he is qualified for the path of raganuga-bhakti. Rather, simply after hearing about the subject matter, or seeing it, that greed will arise in him.” RVC, 1.5
For further support in regards to the above quote, we can refer to a conversation between Srila Prabhupada and Hansadutta which will appear later in this article.
By hearing from so many authorities in this regard, we should now fully understand that bhakti is not a path of negating material desires artificially, but rather a path of lovingly accepting and embracing such uniquely wonderful spiritual desires as they manifest throughout ones life.
Actually, the only way to overcome material desires is to “somehow or other,” obtain spiritual desires focused on attaining specifically focused spiritual goals(a relationship with Krsna.) In this connection there is a famous quote by Srila Bhaktisiddhanta Saraswati Thakura:
“One should not make the mistake of thinking that anartha-nivritti is our
prayojana. One thinking like this will never enter into artha-pravritti. For
this reason, I will begin speaking about asta-kaliya-lila. I know that you
are not ready to hear it. But we should know such a transcendental idea
exists in the realm of devotion. This is why anartha-nivritti is essential.
After the realm of anartha-nivritti is artha-pravritti, pure conjugal
service to Radha and Krishna. This is transcendental reality. If we do not
know of this transcendental realm, then all of our efforts may end in
nirvisesa-vada.”
In this quote SBSST specifically targets the devotees who put so much emphasis on anartha-nivritti that they forget all about the real goal of spiritual life(artha-pavritti.) They get consumed in vairagya and are thus contaminated and illusioned by nirvisesa-vada(impersonalism.)
At this point it would be very good to note that anartha-nivritti does not just end “all of a sudden” when one attains nishta. Actually, anarthas continue getting abolished up until one reaches full on prema.
Now that we have heard from several different acharya’s on this topic, we should have a better understanding. Actually, there are many more statements similar to these which can be found from practically any of the acharya’s writings. It makes sense that Srila Prabhupada in many cases would use the word “pure” to infer a devotee who has genuine aspirations for unmotivated bhakti. We can now understand that he did not mean one has to be 100% pure before the manifestation of spiritual desires occur.
To better help us understand the nature of the manifestation of spiritual desires within ones life and at the different stages of bhakti, the metaphor of the refinement of sugar can be remembered. At first our spiritual desires start in a very vague and undefined way (like liquid jaggery juice.) Then as the refining process continues, the sugar becomes increasingly more sweet and full of flavor.
Starting at the point of inquiry about Krsna, desires manifest to know spiritual truth. Thus we come to the first stage of having faith in the basic spiritual truths(shraddha.) Quickly we attain the desire to have devotee association(sadhu-sangha). Then gradually our desires grow from just wanting to know about Krsna and be with His devotees, to wanting to be engaged in chanting and other devotional activities(bhajana-kriya).Continuing in this way, and by proper association, ones knowledge and realization increases while simultaneously their material contamination and illusion decreases(anartha-nivritti.) Thus the path becomes paved for even more specific desires to manifest and unfold. Then as the devotee attains the stage of fixed devotional service(nishta,) internal clarity becomes more of a reality and their individual desires become more refined, defined, and detailed. At this point it is common that the devotee will have some strong emotional feelings towards their desired relationship with Krsna, thus allowing their spiritual desires to become stronger and more focused. Having proactively cultured these desires, they will begin to blaze like a growing forest fire and transform into an intensely specific taste(ruci). As the devotee becomes increasingly more absorbed in their spiritual desires the stage of attachment and full acceptance quickly approaches. The spiritual identity and desires become the devotees very life and soul(asakti.) Advancing further, Krishna allows the devotee to fully realize and attain his desired “spiritual identity and sense object, namely Krsna.” (bhava) Becoming unthinkably more intense such a realization becomes full love of God very soon (prema.)
So as we can see through this analysis, desires start from the beginning and just get more powerful up until the end. Even before attaining the beginning stage of faith(shraddha), our material desires transform into “seed” spiritual desires. Such rudimentary spiritual desires take the form of, “wanting the higher truth, wanting supra-mundane happiness, wanting freedom from suffering etc.” And in the “end,” our desires are completely based on our unique spiritual identity and eternally increase with no limitations.
To understand the importance of having a solid understanding of these stages of bhakti as well as knowing which stage of devotion we are at, the following quote can be referred to.
“The devotees performing sadhana-bhakti should always be attentive to the condition of their devotion, perceiving the state yesterday and the improvement made today. If he perceives that after some days no progress has been made according to the stages given above, he must understand that some offense must have been committed. … Those who do not care to examine their progress will advance very slowly due to the unseen obstacles they have created. Devotees, take special precaution in this matter! “ -CS, Chapter 6, Part 2
Part Two, The Spiritual Relationship:
In connection to the philosophical conclusions regarding spiritual desires, often times several other discussions are brought up. Probably the most prominent and unfortunately misunderstood, is the truth regarding the revelation and cultivation of ones relationship with Krsna. Cultivation of spiritual desires and attainment of ones relationship with Krsna are intimately connected and often discussed together when delineated in the acharya’s writings. In the following section we will discuss several misconceptions regarding these issues.
When talking about the truths regarding spiritual relationships and desires, once again, there are many different ideas. Emotionally fueled mental speculation is a rampant plague within todays world, and regrettably, the many worldwide vaishnava societies are far from free of this problem.
Many times we hear devotees say such things as, “one should not contemplate topics regarding who they are(spiritually), what services they wish to enter into, and what their relationship with Krsna is. They should just be satisfied with whatever position, services, and relationship Krsna gives them.” Unfortunately, this is not at all backed up by any of the acharyas. In Bhagavad-Gita Krishna Himself says something completely opposite.
“As they surrender unto me, I reward them accordingly.” – BG 4.11
“In whatever way they worship me, I also give them the fruits of their worship in a similar manner.” – pp. by VCT
This means if a devotee has a desire to be Krsna’s friend, then Krsna will award him that relationship. If one desires to be Krsna’s parent, He will award them in that way. If they want to be a servant of Narayana in Vaikuntha, Krsna will make all arrangements. It is absolutely not that Krsna forces the living entity to accept a relationship with Him. Actually, even the most neophyte devotees usually understand the principal that each living entity has free will to love or not to love Krsna, and furthermore, to offer themselves to Krsna in whatever way they wish.
For further support on the above mentioned principal, we can refer to Srimad-bhagavatam:
“All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them.” – SB 10.38.22
“The words sura-drumo yadvad (like a heavenly desire tree) indicate how the various degrees of fruits awarded correspond to the various degrees of shelter taken. As there is no discrepancy if the kalpa-vrksa (desire tree) does not give fruits to a person who does not take shelter of it, similarly it is so in the case of the Supreme Lord. However, whereas the Lord is dependent upon His surrendered devotees, the kalpa-vrksa is not dependent on those who take shelter of it. Therefore, according to the devotion, Krsna shows friendship, enmity or neutrality.” -pp. Srila Vishvanath Chakravarti Thakura
Besides giving further evidence on the topic at hand, VCT also brings up the shocking point, “As there is no discrepancy if the kalpa-vrksa (desire tree) does not give fruits to a person who does not take shelter of it, similarly it is so in the case of the Supreme Lord.”
Basically this means; If a person doesn’t cultivate certain desires to enter into a specific relationship with Krsna, Krsna can not possibly reciprocate. Krsna will have no basis from which to reciprocate from. Therefore, in such a circumstance, a deep devotional relationship with Krsna will not take place.
Here is a short conversation between Srila Prabhupada and Hansadutta in this regard:
Hansadutta: So Prabhupada, a neophyte devotee, he may think it might be very nice to be Krishna’s friend, but he may actually be a blade of grass and he’ll be fully satisfied when he comes to that stage?
Prabhupada: No. If he thinks like that, then he should cultivate that knowledge in that way. Yes. That is described in The Nectar of Devotion and Teachings of Lord Caitanya.
Hansadutta: But that may not be his actual position. It may be something else?
Prabhupada: No. But when, at the time of devotional service, if such impetus comes, that means he has got such relation. It is to be developed. That’s all. That means the actual relationship with Krishna is coming out gradually. It is being developed. So one has to develop it, following the footsteps of the Krishna’s friends in Vrindavana. These are described here.
Hansadutta: Suppose someone is satisfied simply being related with the spiritual master.
Prabhupada: That is everyone’s business. Everyone’s business. That is not a particular taste. That is the duty of all devotees.
This conversation has an array of very powerful and revealing facts. First Srila Prabhupada is saying that a neophyte devotee can have a genuine inclination for entering into a particular relationship with Krsna. Then he is saying, if such an impetus does occur, the individual should cultivate the proper knowledge in order to culture such a specific taste. Lastly, Srila Prabhupada is saying that just, “having a relationship with the spiritual master” is not the same as culturing a taste towards a specific relationship with Krsna.
To further show the validity of the above conversation we can see the following statements made by Srila Bhaktivinode Thakura:
“A particular ruci (taste) will awaken according to your inherent svabhava, and you should pursue the rasa that is indicated by that ruci. In order to cultivate that rasa, you should follow one of Krsna’s eternal associates who is perfect in it.
Which rasa the soul has is determined by the soul’s innermost tendency of taste. When faith in the chanting process arises, according to his taste he will gravitate to his own rasa. Determining that rasa, the guru will give him suitable initiation for carrying out his worship.” – CS, Chapter 6, Part 5
As we can see here, both Srila Prabhupada and Srila Bhaktivinode Thakura are saying almost exactly the same thing, thus revealing more than conclusive evidence on this subject matter.
As a final note we feel it is important to stress the point that an advancing devotee should never be without the guidance of the spiritual master or siksha-guru whom they fully trust. Furthermore, all these intimate and unique details of spiritual realization that manifest on ones sojourn back to Godhead should be kept absolutely private. Just as a person who has attained a wonderful jewel always keeps it hidden, and is always cautious about its security.
In this regard:
“In the matter of discussing topics pertaining to one’s personal bhajana, it is best to not speak such words here and there. In this regard be careful! The reason is that someone may become angry, while others may only find fault. So simply offer your pranamas to the feet of all Vaishnavas.” PBC, 119