Attaining Access to Krsna’s Intimacy

Attaining Access to Krsna’s Intimacy

By: Babhru Dasa (BVKS)

All around the world faith in God exists in unlimited varieties and levels of deepness. Some religious faiths promote a more intimate or personal view of God while others focus on God’s preliminary or abstract aspects. In simple language, God is unlimited and so are the modes of His worship!

In the following essay we will attempt to elaborate on the revelatory process of the living entity and his progression towards the ultimate aspect of God which is qualified as being unlimitedly sweet, intimate, and confidential.

As we know, Krsna with all His majesty and sweetness is known by the following four categories. His eternal existence is based upon His unlimited divine names (nama), forms (rupa), qualities (guna), and pastimes (lilas.)

These four categories of Krsna’s existence manifest themselves to the aspiring devotee/servant in accordance with their spiritual qualification (adhikara.) To help us in our gradual advancement, Krsna only allows the living entity access to that which he can fully handle and understand, or at least understand to “some extent.”

If Krsna allows access to the more intimate aspects of His existence to quickly, the living entity becomes bewildered and quite possibly makes offenses against Him. This in turn would hamper the aspirants progress. In this sense, offenses against Krsna would be born from the living entities being to materially conditioned.The practitioner would make the irrational and brash attempt at trying to understand God with their limited senses, mind, and intellect. In this way they would project their own materially perverted experience of this world and relationships therein onto the canvass of the absolute reality. Such an image can only come out as vastly distorted and inaccurate.

Knowing all this, along with knowing the exact level of purity of each souls heart, God awards the living entity the proper access point to Himself. Actually, It should be known that Krsna knows our heart even more than we do! Krishna confirms this fact in the following way:

“I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness.” -Bhagavad-gita 15.15

“Therefore he begins his work according to his past deeds. Required knowledge is supplied to him, and remembrance is given to him, and he forgets, also, about his past life. Thus, the Lord is not only all-pervading; He is also localized in every individual heart.” – Purport Bhagavad-gita 15.15

It is interesting to note that even before exposure to the names of God occurs, one may have to work through various levels of karmic conditioning. People who live their lives predominantly in the mode of ignorance (tamo-guna) or passion (raja-guna) generally seek out purification in other more materialistic ways before they even become slightly mentally or emotionally capable to approach such a pure activity as chanting the names of God.  Such practices exist as different types of yoga or impersonal meditations (pranayama, dhyana, vippasana, asana etc.) Different types of welfare work or “self-help” also exist in this category. However, it should be absolutely known that none of these are required in order to chant the names of God.

On the progressive path towards Gods personal intimacy, the first access point or installation of mercy which the living entity is able to receive is one of the divine names of God (Krsna.) It is commonly accepted amongst religious institutions that God has unlimited names which all describe His multifarious qualities, potencies, and different aspects.

Amongst the names of God their are two main categories. The first category is full of names of God which expound upon the formal, opulent, and majestic (aishvarya) potencies of His nature. Outside of Gaudiya-vaishnavism these names are far more prominent.

For example, some names of God from religious sects around the world are, Allah (creator of souls and the universe) and Jehovah (the Lord). Within Eastern traditions we find similar names like Parameswara (supreme controller), Acyuta (the infallible,) Mukunda (bestower of liberation) etc.

The second group of God’s names pertain to the informal and sweet aspect of God which are completely devoid of awe and reverence. These names are almost exclusively used by followers of Krsna (the all attractive,) and generally give passage to the more intimate realm of His divine forms, qualities, and pastimes.

A few examples of names in this category are Krsna, Rama (the reservoir of bliss), Shyamasundar (Lord of beautiful evenings,) Govinda (one who pleases the cows,) Gopala (one who plays with cowherds,) Madana (the lord of love) etc.

As we can understand by an objective analysis of these two categories, generally it would be much easier for the common person to accept names of God which fall into the first category of awe filled reverential worship.

At this point it should be clear that according to the names of God which one cultivates attraction for, one will make progress accordingly. In short, this means if one meditates on the names of God which exemplify a certain majestic aspect of God then their advancing realizations will be in accordance with that practice. Same applies for those who meditate on the names of God which describe His sweeter aspects.

Out of all the aspects of God, His name requires the least amount of commitment or surrender and this is exactly why the name comes long before any attempt to understand the form, qualities, and especially the pastimes of the Lord.

“In order to chant Hare Krsna, one need not equip oneself with expensive props and paraphernalia, learn to stand on one’s head, or perform other difficult postures or breathing exercises. The only equipment one needs is a tongue and ears. Everyone already has these. The tongue simply has to vibrate Krsna’s holy names, and the ears must hear it. By this simple process alone, one can achieve all perfection.

There are no hard-and-fast rules for chanting Hare Krsna. The most wonderful thing about mantra meditation is that one may chant anywhere-at home, at work, driving in the car, or riding on the bus or subway. And one may chant at any time.” – Srila A.C. Bhaktivedanta Swami Prabhupada

Practically speaking we can see the Hare Krishna movement putting this into action. They often go out onto the streets chanting the names of God in a very attractive way. It is very easy for people to join this gateway process of spiritual life. This all-accessible practice is especially recommended by Sri Chaitanya Mahaprabhu as the greatest benefit for society at large.

“My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sańkīrtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.” -Srimad-bhagavatam 6.3.31

In this age of Kali, the citizens are rather unfortunate and do not have so much purity or good qualities. Fortunately, to chant name, one does not need any qualification or purity. Even if one chants out of envy, malice, or mockery, benefit is still accrued! This is exactly why chanting the holy name is generally prescribed as the sole process in the beginning of spiritual practice.

“We should note that although Ajāmila chanted the name of Nārāyaṇa imperfectly, he was delivered from all sinful reactions. The chanting of the holy name is so auspicious that it can free everyone from the reactions of sinful activities.” -Purport Sb 6.3.31

Since the names of God are completely spiritual and full of all potency, by chanting with innocence and eagerness one quickly attains faith in the name. In this way their qualification and purity both increase and one starts to inquire more about Krsna and spiritual life from His devotees.

“The test of a person’s sincerity is not that he pays some money, but that he is willing to change his life.” – Srila A.C Bhaktivedanta Swami Prabhupada

After chanting in the association of advanced devotees for some time the practitioner very soon becomes eligible for ascension to the next standard of Krsna’s Intimacy. This second stage of intimate realization is categorized as the acceptance of Krsna’s different forms as fully spiritual and complete in all respects. The devotee feels inspired to come before the deity and offer homage and prayers to Him. Eventually they will come to the platform of rendering personal service to the deity such as feeding, dressing, bathing etc.

When one has arisen to the stage of accepting the personal form of Krsna they constantly relish the bliss which emanates from that divine form. When they chant the maha-mantra they automatically experience the darshan of their most cherished form of Krsna. In this way they realize the non-difference between the name and form of Krsna. At this time Krsna happily bestows personal service to that devotee. Whether it’s in the external world or internal world, ultimately there is no difference. In this regard we can refer to Srila Bhaktivinode Thakura’s teachings:

“One should perform japan and kirtan constantly avoiding the ten offenses, taking care to clearly pronounce Krsna’s name. When the chanting of the name becomes clear, steady, and delightfully performed, one should then begin meditating on the form of Krsna. Or one may constantly take darshana of his murti along with the chanting, delving deeper and deeper into the name. When one attains steadiness at this stage, the form will always come into the mind at the time of chanting.” – Sri Harinama Cintamani

Generally speaking, most “so-called” religious people who have some faith in God never even rise to this second stage of spiritual intimacy. They accept the name of God as real but even then, generally in a very sectarian and fanatical way. They accept a limited amount of names which belong to their faith or religious system and that is all. Being endowed with such a limited and narrow conception, the person will be unable to progress for a long time. Simply put, God is not comfortable with allowing access to the deeper levels of Himself to such a person.

Furthermore, it should be noted that this stage of spiritual practice in its deeper aspects is only possible for those persons who have been graced with the awakening of sacred greed (lobha.) In short, the devotee who experiences intense attraction for a specific relationship with Krsna within Vraja-lila namely, dasya (servitude,) sakhya (friendship,) vatsalya (parenthood,) or madhurya (conjugal love) will be able to advance in these progressively more intimate stages of spiritual absorption. Such persons are qualified to engage in raganuga-sadhana-bhakti, or the practice of following the nitya-siddha devotees of Vraja. This sacred greed (lobha) can arise at ANYTIME during the course of ones sadhana. To support this verdict we can refer to the following scriptural evidences:

From Srila A.C. Bhaktivedanta Swami Prabhupada:

“Once in LA in Srila Prabhupada’s room, I asked him (brazenly), “If we are just neophyte devotees but we feel a relationship towards Krishna in a certain way, is that our maya or should we practice it, or what?” And his eyes opened large like they do at times and he replied, “OH, that is what is wanted!”  – Remembrance of Nalinikantha Prabhu (ACBSP)

From Srila Rupa Goswami:

From Srila Visvanatha Chakravarti Thakura:

“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.” Raga-vartma-candrika 1.5

From Srila Bhaktivinode Thakura:

Devotees who have not awakened greed for a specific relationship with Krsna will simply hover about on either the sentimental/emotional or speculative/intellectual platforms. Deeper levels of love for Vrajendranandana Krsna are only revealed to those who have attained the precious jewel of “lobha.” Nonetheless, devotees who have not awakened sacred greed should should still engage in hearing and serving Krsna’s different aspects all the while maintaining a respectful and and non-assumptive mindset. At this stage, association with more advanced devotees is extremely important and will help one to understand Krsna via their superior perspective.

When the practitioner who is endowed with the proper adhikara (qualification,) attitude, and humility continues their spiritual practice of chanting the names of Krsna all the while meditating on, worshiping, and offering prayers to His deity form, they will eventually awaken a desire to understand more about Krsna’s different transcendental features and moods which pertain to those forms which they have special attraction for.

They will start to realize that all wonderful qualities exhibited in this world are simply fragmental emanations of Krsna’s divine nature. Who in all of existence would not want to know about the qualities of that person who is the fountainhead of all love, beauty, sweetness, strength, playfulness etc.? Such desire and inquiry are absolutely natural manifestations within the life of the advancing devotee. An interesting statement is found in the bible regarding this mode of inquiry:

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” – Matthew 7.7

At this stage the practitioner has reached far beyond the scope of understanding which the normal neophyte religionist attains. Because of their love and devotion they have reached a level of purity where they can understand that spiritual qualities are vastly different from their material counterparts. In this way the devotee will be free from making offenses by hearing about Krsna’s unlimited qualities. They will not attempt to rationalize or conceive of these divine qualities from the mundane mental/intellectual platform.

“As a result of chanting the Hare Krsna maha mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates and he receives love of Godhead.”  – Sri Caitanya caritamrta Adi lila 8.28

The innocent and humble devotee will receive direct revelation and attraction to the different qualities of Krsna in accordance with their level of purity and their predisposition towards the specific names and forms of Krsna which they hold most dear. In this way the devotee will become further internally cognizant and absorbed in the realization that the names, forms, and qualities of Krsna are all intimately connected.

“When one has succeeded in realizing the form of Krsna and the name as non-different, one should then meditate on Krsna’s qualities contained in that form of chanting. Very soon, whenever one chants the name, the beautiful form and qualities of Krsna will immediately be present.” – HC

Worshipping Krsna with a consciousness saturated with remembrance and meditation on His names, forms, and qualities quickly leads one to the revelation and acceptance of the divine pastimes of Krsna within the abode of Vrindavana. These names, forms, and qualities of Krsna are all the essential underlying ingredients and structure for these bliss surcharged pastimes.

Seeing His devotee eager to advance in love for Himself, Krsna happily reveals these pastimes to the devotee. Such a devotee has  become qualified to enter into the deeper practice of meditation on His divine pastimes (lila-smarana.)

“Regarding your first question, is it offensive to think of Krishna’s Pastimes while chanting, I think you should know that it is not offensive, but rather it is required.” -Letter to Sivananda — Los Angeles 4 December, 1968

Why would Krsna not award such realization to the sincere devotee who has thoroughly contemplated and cultivated deep love for His divine names, forms, and qualities?

According to the devotees specific attraction towards certain particular names, forms, and qualities of Krsna, Krsna will bestow the darshan (vision) of Himself along with His transcendental pastimes accordingly. Krsna reveals Himself according to the specific devotional sentiments which are cultivated by each devotee. Their unique loving sentiment becomes the primary qualification for further revelation. Krsna fully backs up this concept in the following verse:

“As they surrender unto me, I reward them accordingly.” – Bhagavad Gita 4.11

While chanting the names of Krsna, the devotee witnesses these wonderful pastimes on a daily basis. With earnest practice and increased absorption while chanting, the devotee gradually rises from the platform of partial realization to a stage where the pastimes are completely pervading his consciousness at all times.

“When Krsna’s name, form, and qualities become one in chanting, the devotee should meditate on certain pastimes of Krsna which are fixed in one location. This is the preliminary type of worship (mantra-dhyana-mayi upasana.) When one chants the name, filled with delight, one will see Krsna surrounded by the gopas and gopis under a desire tree at the yoga-pitha.” – HC

The devotee at this stage of realization happily participates in the unlimited loving activities with Krsna and His associates while meditating on his siddha-deha (spiritual body.) Gradually the devotee advances in these internal meditations and at some point Krsna gives full realization of Himself and the aspirants desired spiritual body. 

“As the devotee follows this method of cultivating rasa, the gap between his practice and perfection in bhajana narrows. Within a very short time, he realizes his spiritual identity, an attainment that is known as svarüpa-siddhi.” -Srila Bhaktivinode Thakura “Notes on HC” 

As stated above, the devotee soon attains to the stage of swarupa-siddhi. Being thus qualified, Krsna gives Himself fully to such pure devotees. He doesn’t hold anything back. He knows that the devotee is ready for and deserves his place in the realm of absolute love and sweetness. Such perfection is very uncommon but by following the proper process  and seeking advanced association one inevitably reaches this result of fully blossomed pure love for Krsna.

“By the mercy of the yutheshwari (Radha), Krsna’s desire to give His blessings follows naturally. As soon as that happens, the illusory subtle body that was the result of turning away from Krsna is easily destroyed and the jiva gains entrance into Vraja in his pure factual identity. This is called vastu-siddhi.” HNC, 15.55 

By attainment of the association of the nitya-siddha ragatmika devotees of vraja, one quickly develops even more increased levels of love and attachment for Krsna. In this way their devotion can rise from the stage of “bhava” up to the stage of “mahabhava.”

When one attains to the ultimate destination of Goloka Vrindavana they swim endlessly in the unlimited ocean of divine love for Krsna. That atmosphere is completely permeated with the pure love and intimacy that is lovingly shared between Krsna and His most dear associates. This is indeed the highest and most wonderful attainment for the soul.

We can now see how their is a rather large spectrum of stages beginning with vague and impersonal realization of God leading all the way up to the most intense and intimate stages of devotion, which occur after the initial stage of prema (pure love) is reached. This information is very humbling and in almost all circumstances, we can safely say that we can always strive for a higher standard of devotional love for God.