How does the soul come to the material world? Sanat-kumāra's answer (Srimad Bhagavatam #61)

Sanat-kumāra gives his explanations on the causes of the conditioning of the soul, defining the material experience as like a dream, and explaining the path back to our original consciousness.

Sanat-kumāra makes the analogy of a lake drying up because of kuśa grass growing on its banks. If the grass is allowed to grow freely, it sucks the water until the lake completely dries up. In the same way, if material desires are allowed to grow, they progressively cover the original Krsna consciousness of the soul, up to the point where one can become a dog or a pig. Therefore, these columns of kuśa grass that are drying up our consciousness should be cut down from the beginning. We should understand the danger of unrestricted sense gratification and where it can lead us.

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The beginning of entanglement

In the previous verses, Sanat-kumāra explained that the soul and the Supersoul are of the same nature and defined the material experience of the soul as svapne yathā, like in a dream. If the soul is originally transcendental to matter, how did it come to be so entangled in it?

"When one’s mind and senses are attracted to sense objects for enjoyment, the mind becomes agitated. As a result of continually thinking of sense objects, one’s real consciousness almost becomes lost, like the water in a lake that is gradually sucked up by the big grass straws on its bank." (SB 4.22.30)

In his purport, Prabhupada explains how this verse reveals the basic dynamic of the conditioning of the soul. How the soul comes in contact with matter and how an inexperienced transcendentalist can become again attracted to sense gratification if the root cause is not destroyed: "In this verse it is very nicely explained how our original Kṛṣṇa consciousness becomes polluted and we gradually become almost completely forgetful of our relationship with the Supreme Lord. In a previous verse it is recommended that we should always keep in touch with the devotional service of the Lord so that the blazing fire of devotional service can gradually burn into ashes material desires and we can become liberated from the repetition of birth and death. This is also how we can indirectly keep our staunch faith in the lotus feet of the Supreme Personality of Godhead. When the mind is allowed to think of sense gratification continuously, it becomes the cause of our material bondage. If our mind is simply filled with sense gratification, even though we want Kṛṣṇa consciousness, by continuous practice we cannot forget the subject matter of sense gratification. If one takes up the sannyāsa order of life but is not able to control the mind, he will think of objects of sense gratification — namely family, society, expensive house, etc. Even though he goes to the Himālayas or the forest, his mind will continue thinking of the objects of sense gratification. In this way, gradually one’s intelligence will be affected. When intelligence is affected, one loses his original taste for Kṛṣṇa consciousness."

He goes further by stating that "The material desire for sense enjoyment is the cause of our falldown in this material world, and thus we suffer the threefold miseries and continuous birth, death, old age and disease. However, if we turn our desires toward the transcendental loving service of the Lord, our desires become purified. We cannot kill desires. We have to purify them of different designations. If we constantly think of being a member of a particular nation, society or family and continuously think about them, we become very strongly entangled in the conditioned life of birth and death. But if our desires are applied to the service of the Lord, they become purified, and thus we become immediately freed from material contamination."

To exemplify this point, Sanat-kumāra makes the analogy of a lake drying up because of kuśa grass growing on its banks. If the grass is allowed to grow freely, it sucks the water until the lake completely dries up. In the same way, if material desires are allowed to grow, they progressively cover the original Krsna consciousness of the soul, up to the point where one can become a dog or a pig. Therefore, these columns of kuśa grass that are drying up our consciousness should be cut down from the beginning. We should understand the danger of unrestricted sense gratification and where it can lead us.

In verse 31, Sanat-kumāra continues to explain the process of forgetfulness of the soul:

"When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost." (SB 4.22.30)

Our practical actions are based on identification. If I think I'm a man, I will act in a certain way, and if I think I'm a dog, I will act in another. If I see myself as an eternal servant of Krsna, my actions will manifest in the form of service to Him, but if I see myself as the enjoyer of this material world, all my actions and knowledge will be based on this false foundation. When this happens, it is said the soul is lost, because I start acting as a body, and not as a soul. When an object is "lost", it doesn't mean it stops existing, but it can't be seen. Similarly, the soul is still there, even in the biggest materialist, and one's original Krsna consciousness is never lost, but it can be covered to such an extent that it becomes factually lost. One becomes thus separated from one's eternal Krsna consciousness by the effect of material illusion, and if someone helps one to recover it, he becomes the greatest benefactor.

Prabhupada further explains these points in his purport: "Our original consciousness is Kṛṣṇa consciousness because we are part and parcel of Kṛṣṇa. When this consciousness is misguided and one is put into the material atmosphere, which pollutes the original consciousness, one thinks that he is a product of the material elements. Thus one loses his real remembrance of his position as part and parcel of the Supreme Personality of Godhead, just as a man who sleeps forgets himself. In this way, when the activities of proper consciousness are checked, all the activities of the lost soul are performed on a false basis."

The conclusion: Everyone should surrender to the Lord (SB 4.22.32 to 4.22.40)

The four Kumāras were initially instructed by Brahma on the path of jñana, but they were promoted to the perfection of the path of bhakti when they came in contact with the Lord in Vaikuṇṭha. Even while still Brahmavādīs, they were so pure that they could visit Vaikuṇṭhaloka and curse the Lord's eternal associates, so we can only imagine their perfection after becoming perfect devotees. Because he has experience of both paths, Sanat-kumāra can speak knowledge relevant to both jñanis and devotees, and which can elevate both to the platform of pure devotional service.

From text 32 to text 40, Sanat-kumāra concludes his teachings. He starts with a stark warning for all transcendentalists:

"There is no stronger obstruction to one’s self-interest than thinking other subject matters to be more pleasing than one’s self-realization. For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests. When one becomes devoid of knowledge and devotional service, he enters into species of life like those of trees and stones." (SB 4.22.32-33)

It was already defined that sense gratification is the enemy of self-realization, just like a drug for the conditioned soul, in which we are hooked since time immemorial. To cure an addiction, we need to avoid it, or at least restrict its use. Because of this, the scriptures prescribe many rules to restrict sense gratification even inside family life. In text 32, Sanat-kumāra emphasizes the danger, and then, in text 33, he describes the consequences. Unrestricted sense gratification makes one devoid of knowledge and devotional service, making one glide down into the lowest forms, down to trees and stones. As Prabhupada explains in his purport:

"Human life is especially meant for self-realization. “Self” refers to the Superself and the individual self, the Supreme Personality of Godhead and the living entity. When, however, one becomes more interested in the body and bodily sense gratification, he creates for himself obstructions on the path of self-realization. By the influence of māyā, one becomes more interested in sense gratification, which is prohibited in this world for those interested in self-realization. Instead of becoming interested in sense gratification, one should divert his activities to satisfy the senses of the Supreme Soul. Anything performed contrary to this principle is certainly against one’s self-interest."

Most forms of life lack high intelligence, such as animals and trees. That's what living in the material world really is: an irrational struggle for sense gratification, where the soul remains practically eternally, going from one animal or plant species to the other, forgetful of its real self.

In this great ocean, human life is offered as an opportunity, where the soul finally becomes a little awakened and can cultivate knowledge, coming to the position of knowledge about the self (jñāna) and realized spiritual knowledge (vijñāna). If we properly use this opportunity, by accepting a spiritual master, controlling our senses, and developing our Krsna consciousness, we can progress further in the direction of the spiritual platform. However, if we transform our human life into a royal version of animal life, repeating the same script of mindless sense gratification, we fall back into the animal or plant species for another long term of imprisonment, devoid of higher intelligence.

What exactly does it mean to avoid sense gratification in order to live a progressive life? In the paths of jñāna and dhyāna (meditation), sense gratification is completely avoided. Traditionally, householders are not even accepted until they become renunciants. On the path of bhakti, however, there is no objection for one to practice as a householder, as long as one follows the basic regulative principles. Even if one is sinful, one can still advance by practicing devotional service. It's not that the path of bhakti is lower, and thus has lower standards as some insinuate, but precisely the opposite. Because the paths of jñāna and dhyāna are indirect, their potency is limited, while the path of bhakti is supremely powerful, and thus capable of gradually purifying even the most sinful person. However, as one practices, one has to give up one's previous bad habits, or his progress will be stalled. Sanat-kumāra warns of this in text 34:

"Those who strongly desire to cross the ocean of nescience must not associate with the modes of ignorance, for hedonistic activities are the greatest obstructions to realization of religious principles, economic development, regulated sense gratification and, at last, liberation." (SB 4.22.34)

This answer is given in the context of the first question of Pṛthu Maharaja (how can materialistic persons interested only in sense gratification be blessed with any good fortune?). Pṛthu is a king, and he is asking on behalf of the citizens who are listening to the discussion. These are no yogis or jñanis, but ordinary people who are mainly following the path of fruitive activities (dharma, artha, kāma, mokṣa). The question of Pṛthu Maharaja is how they can achieve good fortune, and Sanat-kumāra answers that even if one wants to enjoy his senses, one should do it piously, according to the recommendations of the scriptures, since a hedonistic life is the greatest obstacle on the path of self-realization. This is especially relevant nowadays, when people are after economic development and sense gratification without following the principles of the scriptures.

As Prabhupada explains, "The Vedic process of sense gratification is therefore planned in such a way that one can economically develop and enjoy sense gratification and yet ultimately attain liberation. Vedic civilization offers us all knowledge in the śāstras, and if we live a regulated life under the direction of śāstras and guru, all our material desires will be fulfilled; at the same time we will be able to go forward to liberation."

If one tries to enjoy his senses without following the principles of the scriptures, however, one risks descending into the lower species, as described in the previous verse.

By following the principles of pious material enjoyment prescribed in the Vedas, one avoids falling into the lower species, but ultimately, it doesn't solve anything, because one will continue in this material world. Apart from avoiding the negative, a positive is needed. This is indicated in the next verse:

"Out of the four principles — namely religion, economic development, sense gratification and liberation — liberation has to be taken very seriously. The other three are subject to destruction by the stringent law of nature — death." (SB 4.22.35)

The word mokṣa is often associated with impersonal liberation, but ultimately, mokṣa means to attain devotional service to the Lord. This is confirmed by Srila Prabhupada in his purport: "To the impersonalists liberation means merging into the existence of impersonal Brahman. But factually this is not mokṣa because one has to again fall down into this material world from that impersonal position. One should therefore seek the shelter of the Supreme Personality of Godhead and engage in His devotional service. That is real liberation."

The first of the four puruṣārthas is dharma. There is dharma in the sense of the original nature of the soul (nitya-dharma), the essential characteristic that can't be changed. However, in the context of the four puruṣārthas, dharma refers to temporary duties connected with one's position in the varṇāśrama system. While these are important, they are temporary, since they apply to the body and not the soul. This is the type of dharma Krsna recommends Arjuna to give up in the Gītā, and instead directly surrender unto Him, which is the true dharma, the eternal dharma.

If even dharma is fit to be abandoned as one advances, what can we say about artha and kāma? These are offered just to attract materialists to the path of the Vedas. As long as we are conditioned, the need for sense gratification will always be present, but we should minimize it as far as possible and instead focus on mokṣā, in the sense of pure devotional service to the Lord and elevation to the spiritual planets.

Sanat-kumāra then proceeds in answering Pṛthu Maharaja's second question (how can a soul entangled in this material world quickly achieve the ultimate goal of life?). As long as we are involved with this material world, we will have a tendency to perform fruitive activities and be bonded in the pursuit of economic development and the search for sense gratification. We will also have a tendency to impersonalism, which is an even greater calamity. Sanat-kumāra dedicates his last instructions to clearing these misconceptions and offering a clear path for us to progress:

"We accept as blessings different states of higher life, distinguishing them from lower states of life, but we should know that such distinctions exist only in relation to the interchange of the modes of material nature. Actually these states of life have no permanent existence, for all of them will be destroyed by the supreme controller." (SB 4.22.36)

Because life in this material world is always so difficult, we are anxious to improve our material condition, hankering for a position that will be safer and more comfortable. If we obtain these things, we accept them as a great blessing, and if we don't, we feel morose. This struggle in the material duality keeps us bound in the material world, struggling to maintain a temporary situation after the other. By calling our attention to this, Sanat-kumāra brings us to the inevitable conclusion that we should seek something eternal. As Prabhupada explains in his purport: "Therefore we should not be satisfied simply by a promotion to the higher planetary systems. We should try to get out of the material cosmic manifestation, go to the spiritual world and take shelter of the Supreme Personality of Godhead. That is our highest achievement. We should not be attracted by anything material, higher or lower, but should consider them all on the same level. Our real engagement should be in inquiring about the real purpose of life and rendering devotional service to the Lord. Thus we will be eternally blessed in our spiritual activities, full of knowledge and bliss."

Krsna tends to give material opulences easily to neophyte devotees in order to strengthen their faith. However, in the case of advanced devotees who are getting closer to the ultimate goal, he often does the opposite, frustrating their material attempts, so they can easily surrender unto Him. Prabhupada dedicates most of his purport to this verse to describe this concept: "When a Vaiṣṇava, pure devotee, tries to be materially opulent and at the same time desires to serve the Supreme Lord, his devotional service is checked. The Lord, in order to show him a special favor, destroys his so-called economic development and material opulences. Thus the devotee, being frustrated in his repeated attempts at economic development, ultimately takes solid shelter under the lotus feet of the Lord. This kind of action may also be accepted as īśa-vidhvaṁsitāśiṣām, whereby the Lord destroys one’s material opulences but enriches one in spiritual understanding."

Understanding that we should not be concerned about higher or lower statuses of life, what should be our concern? This is answered in the next verse:

"Sanat-kumāra advised the King: Therefore, my dear King Pṛthu, try to understand the Supreme Personality of Godhead, who is living within everyone’s heart along with the individual soul, in each and every body, either moving or not moving. The individual souls are fully covered by the gross material body and subtle body made of the life air and intelligence." (SB 4.22.37)

In the previous verses, liberation was recommended as the goal for everyone. Reinforcing the idea of liberation as devotional service to the Lord, Sanat-kumāra emphasizes that we should try to understand not the impersonal Brahman, but the Supreme Lord in His personal feature, who is very close to us and with whom we have an eternal relationship.

Both the Lord and the soul are living inside the heart, just as two birds residing in the same tree. The difference is that we become attracted to the fruits of the tree and thus become involved in material actions and reactions. The Lord, on the other hand, remains always in His transcendental position, and He can thus help us to become free. He is called the caitya-guru, the spiritual master within the heart. Sometimes He helps us from within, and sometimes He manifests externally as the spiritual master to give us instructions, so we may finish our material activities and go back home, back to Godhead. In this way, this verse also reinforces the previous instruction of approaching a bona fide spiritual master and learning the transcendental science from him. Understanding the Lord means joining the paramparā, following the footsteps of the previous ācāryas, not to try to understand Him by speculation.

Prabhupada concludes his purport by saying: "If a person, out of sentiment or for some other reason, takes to the shelter of the lotus feet of the Lord and in due course of time does not succeed in coming to the ultimate goal of life or falls down due to lack of experience, there is no loss. But for a person who does not take to devotional service yet executes his material duties very nicely, there is no gain."

When one finally becomes sincere in inquiring about the Lord, he is faced with the last snare of Maya: impersonalism. One can come in contact with the idea that the form of the Lord is material, existing under the influence of the mode of goodness, and that the impersonal Brahman behind this material form is supreme. Under this false conception, one fails to understand the different potencies of the Lord and falls under the false conception that everything is one, and that there is no individuality once freed from the illusion of this material world. One then claims to be God and sees devotional service as just a stair that can be used to achieve the stage of liberation, and then be rejected, together with the spiritual master and everything else. In verse 38, Sanat-kumāra alerts of this calamity:

"The Supreme Personality of Godhead manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramātmā is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender." (SB 4.22.38)

The misconception of a rope for a snake mentioned here refers to the vivarta-vāda, the philosophy that sees no distinction between the energies of the Lord, and leads to the mistaken conception that we are all God. This philosophy is nowadays propagated by the Mayavadis, but it was also present in previous ages, even during the time of Pṛthu Maharaja.

The Vaishnava concept is called pariṇāma-vāda, the doctrine of by-products. It explains that the Lord has diverse potencies that make everything that exists. The Lord has three fundamental energies, called antarāṅgā śakti, bahiraṅgā śakti, and taṭasthā śakti. The antarāṅgā śakti is the spiritual potency that includes all the spiritual planets and all the paraphernalia used by the Lord in His pastimes. The bahiraṅgā śakti is the illusory potency, or external energy, which is permuted into the material manifestation. Both the spiritual reality and the material creation exist simultaneously. The jīvas are originally part of the spiritual potency, but they have the choice of remaining there or joining the material creation. Because they can go from one to the other, they are called taṭasthā śakti, the marginal potency. Marginal in this case does not indicate physical or geographical location, but the possibility of choice. In the pariṇāma-vāda, all these different energies are considered simultaneously one and different. They are one in the sense of being all spiritual and eternal (even the external potency is originally spiritual, appearing to be material only due to the misconceptions of the conditioned souls in seeing it as separated from the Lord), but different in the sense a being eternally separated. Because the jīvas and the Lord are eternal individuals (although eternally connected), the conclusion is that we should serve the Lord in a transcendental relationship, leading to the ultimate conclusion of devotional service to the Lord as the ultimate goal of life.

In the vivarta-vāda, on the other hand, there is no differentiation of energies or potencies. Brahman is one, an undifferentiated spiritual mass that has no qualities and performs no activities. Somehow, this supreme Brahman falls under illusion and mistakenly thinks that it has become many, and that is bound to this material manifestation. In the vivarta-vāda, the material creation is considered false, the fruit of mere illusion, just like one may see a rope on the road and mistake it for a snake. There is no snake, but due to this mistake, one feels fear. When one is illuminated by proper knowledge, they say, one sees that there is no snake. Similarly, according to them, when one is illuminated with proper knowledge, one understands that this material world is false and we are all one, we are all God. As you can see, vivarta-vāda is a calamitous doctrine that attacks the very roots of the eternal relationship of the soul and the Lord. More than that, it concludes that all forms and relationships are the product of illusion, and thus that when the Lord comes to this world, He does so under the influence of Maya, assuming a material form and performing activities under the material mode of goodness. Devotional service is then seen as yet another illusion, aimed to help one to ascend to the platform of liberation, where one finally realizes he is God himself. Even the spiritual master and transcendental knowledge are seen in the same light, as something disposable, that helps us up to a certain level, as a ladder, but that should also be ultimately rejected as part of the material illusion.

Sanat-kumāra warns against this calamity, encouraging us to reject the misconceptions of vivarta-vāda, understanding that the form of the Lord is eternal and transcendental, that we are separated individuals (although sharing the same spiritual nature), and that we should thus surrender unto the Lord.

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