Releasing the soul from material bondage (Sankhya #11)
Devahuti seeks clarification, asking Lord Kapila to explain in more detail how the soul can be released from material energy.
« SANKHYA, The Philosophy of Lord Kapila
Releasing the soul from material bondage
The explanations of Lord Kapila up to here are very deep, but not so easy to understand. In our case, of course, we have access to a lot of extra information in the purports of Srila Prabhupada, but we can imagine that for someone with access to just the original verses, these explanations would not be so clear. The situation of Devahuti is thus similar to Arjuna at the beginning of the third chapter of the Bhagavad-gita when he asks Krsna if intelligence is better than work. Devahuti thus seeks clarification, asking Lord Kapila to explain in more detail how the soul can be released from material energy:
"Śrī Devahūti inquired: My dear brāhmaṇa, does material nature ever give release to the spirit soul? Since one is attracted to the other eternally, how is their separation possible?
As there is no separate existence of the earth and its aroma or of water and its taste, there cannot be any separate existence of intelligence and consciousness.
Hence even though he is the passive performer of all activities, how can there be freedom for the soul as long as material nature acts on him and binds him?
Even if the great fear of bondage is avoided by mental speculation and inquiry into the fundamental principles, it may still appear again, since its cause has not ceased." (SB 3.27.17-20)
The soul is in contact with material nature since time immemorial. Devahuti uses the word "nityatvāt" (from eternity), describing how the soul has been in contact with material nature for so long that it is not possible to trace back. Any number that is big enough to be counted may be described as "infinite", and calculating for how long the soul has been conditioned is even more complicated because the soul has been in contact with material nature since before the beginning of the effects of material time. It is thus impossible to calculate in terms of years. For all practical purposes, thus, the soul has been in contact with material nature from eternity, although conditioned life is not the original position of the soul, and thus must have a beginning. There are many points in our philosophy that sound contradictory until we finally understand it, this is one.
The soul is fundamentally different from matter. Matter is the external potency of the Lord, while the soul is the marginal energy, part of the internal potency. The two potencies are different and eternally separated, but somehow they came in contact, and now it is difficult to separate them. As long as the soul is conditioned, it appears that matter and the soul are interdependent. While a person is alive, we can see him or her exhibiting signs of consciousness and performing activities, and thus we can see that both the body and the soul are active. However, when they are separated at death, the body ceases to exist, and we can't see the soul. Therefore, it may appear that without a body, there is no meaning for the soul, just like earth separated from aroma, water separated from taste, or fire without heat. Since only when the soul is combined with a body there are signs of life, how can they be separated?
For us, the answer may sound obvious, but most philosophies based on the Vedas have no clear concept of consciousness separated from the body. The philosophy of Sankaracarya, for example, openly concludes that there is no consciousness or activity separated from matter, just like in the atheistic Sankhya system and others. Devahuti argues that even if by avamarśena, or the process of reflecting using one's intelligence, one can come close to becoming free, still he later falls down, because the root cause of his attachment to matter is not destroyed. There is a gulf of difference between theoretical freedom and real freedom from material bondage.
Prabhupada praises Devahuti by saying that "her questions are very intelligent. How can one be liberated? How can one be in a pure state of spiritual existence as long as he is strongly held by the modes of material nature?"
These are exactly the questions that many potential students of the Sankhya system coming from different schools of knowledge will have, and Devahuti was able to precisely encapsulate them.
Real liberation
"The Supreme Personality of Godhead said: One can get liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one’s prescribed duties, there will be no reaction, and one will be freed from the contamination of matter. This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption." (SB 3.27.21-22)
The impersonalist may think he achieved liberation by just imagining himself one with Brahman, just like a sahajiya may think he is liberated by just imagining he achieved a personal relationship with Krsna. However, this is not true liberation. Even if an impersonalist can effectively attain the impersonal brahmajyoti, because this is not the ultimate destination of the soul, there is all possibility he may fall back into the material world eventually, while the sahajiya who imagines himself as a Sakhi while immersed in immoral habits is never out of the material platform, to begin with.
Lord Kapila thus speaks about the real process for attaining the final destination: devotional service. He details that one should practice devotional service by executing his prescribed duties without desiring the fruits of such activities, just like Krsna instructs Arjuna in the Bhagavad-gita. This devotional service without attachment to results has two effects:
a) It doesn't produce material reactions (akarma).
b) It gradually makes one free from the contamination of matter.
Prabhupada makes a very interesting point in his purport, mentioning Śrīdhara Svāmī, the original commentator of the Srimad Bhagavatam: "If someone is in contact with the police department, that does not mean that he is a criminal. As long as one does not commit criminal acts, even though there is a police department, he is not punished. Similarly, the liberated soul is not affected, although he is in the material nature."
Conditioned life does not start because one comes in contact with material nature, just like one doesn't become a prisoner by just visiting a police station. One becomes conditioned by accepting the covering of the false ego and thus coming under the control of the three modes of material nature. To accept the false ego means to reject one's eternal identity as a servant of Krsna. Just like the materialist, both the impersonalist and the sahajiya are still under the influence of the false ego, one thinking that he is Krsna and the other thinking he can enjoy Krsna. Only the pure devotee has the correct attitude of seeing himself not as the enjoyer, but as the object of enjoyment, as the servant instead of the master.
We can see that eternal associates of the Lord, like Arjuna, come all the time to the material world to perform pastimes, but they don't become conditioned like us, because they preserve their identities as eternal servants of the Lord. Only when we reject this eternal identity and desire to enjoy material nature do we fall under its control. Thus, the question is not about being or not in contact with the material nature, being or not in this material world, or even accepting or not a material body, but about identifying with some material identity under the false ego or with our eternal nature as servants of the Lord. Just like a lotus flower grows on water without ever touching it, one can live in the material world without being touched by Maya.
The easiest way to remain on this platform is to constantly execute activities in Krsna consciousness, in clear consciousness, for the satisfaction of the Lord, while simultaneously avoiding activities disconnected from Him that can bring us again in the direction of material illusion. In other words, we should seriously practice devotional service.
How can we do that?
Prabhupada gives the solution in his purport: "This serious devotional service can develop by hearing for long periods of time. Chanting and hearing are the beginning of the process of devotional service. One should associate with devotees and hear from them about the Lord’s transcendental appearance, activities, disappearance, instructions, etc."
This is the same process recommended in the second chapter of the first canto of Srimad Bhagavatam: naṣṭa-prāyeṣv abhadreṣu, nityam bhāgavata-sevayā, bhagavaty uttama-śloke, bhaktir bhavati naiṣṭhikī. "By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact."
By constantly hearing about the Lord and chanting His name, our desire to lord over the material world gradually diminishes, and we become gradually free from the influence of passion and ignorance in the form of lust, greed, etc. As a result, we become gradually situated in the mode of goodness, and from this platform, we can easily become fixed in devotional service. Everything thus starts with hearing and chanting.
Devotional service to the Lord is so powerful that one can benefit even by executing some service accidentally, which is called ajñata-sukriti. By the accumulation of such unintentional service, one can gradually come to the platform of devotion. Similarly, one who performs devotional service due to sentimentalism may also gradually become purified and ascend to a platform of knowledge. However, such sentimental devotional service is unstable, and can't be called pure devotional service. As Lord Kapila mentions, for best results one should perform devotional service with perfect knowledge and transcendental vision.
How can we achieve this platform?
As Prabhupada explains, "We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong."
Without transcendental knowledge, it is very difficult to escape the shackles of illusion, or even to understand how one is bound by them. Without knowledge, we will invariably fall into some misconception and never be able to become free. That's why Prabhupada took the time to write so many books, and why we are taking our time to study the teachings of Lord Kapila right now.
The effect of transcendental knowledge is that one can start seeing things as they are, which brings renunciation. One who doesn't understand what a diamond is may become attracted to some pieces of broken glass spread on the ground, but one who is knowledgeable will understand that the glass has little value. Similarly, one who is in ignorance will be attracted to the illusory glitter of this material world, but as knowledge increases, he will start seeing its real illusory nature.
As Prabhupada mentions, "We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong."
When we hear about "renunciation", our first impression may be that we have to abandon everything and go to the forest. However, both Krsna in the Bhagavad-gita and Lord Kapila in his teachings recommend the practice of renunciation while one performs his prescribed duties. Internal renunciation is considered more valuable than just abandoning material possessions. The very fact of abandoning something implies that one considers himself the possessor of such a thing in the first place, which indicates the influence of the false ego. Instead, one is advised to abandon this false sense of ownership and use everything in the service of Krsna.
Prabhupada makes the point that the development of Krsna consciousness is exhibited by proportionate material detachment or vairāgya. If one does not separate himself from material enjoyment, it is to be understood that he is not advancing in Kṛṣṇa consciousness. The extent of the cure of a disease can be measured by the extent one becomes free from its symptoms. As long as one shows a fever, it is to be understood he is still sick. Similarly, material enjoyment is the symptom of the disease of false ego, of seeing oneself as an independent enjoyer of this material world. Advancement in Krsna consciousness can be ascertained by measuring how much one becomes free from this propensity.
In reality, a devotee enjoys more than a materialist, but he always enjoys in relation to Krsna. He may eat very wonderful food but only after Krsna eats. He may dance very happily for Krsna and chant very beautifully for the satisfaction of Krsna. His relationships will be connected with the service to Krsna, and his activities will be better and purer. In this way, he can live happily in this world, free from illusion.
Because of material illusion, we think that independence means to come into a higher position in this material world, but any position in this material world is actually a position of bondage because one is enslaved by his mind and senses. As long as one is forced to work in an unnatural position by an external force, one can't be considered free, even though under illusion he may think so. Real independence can be achieved only in the spiritual platform when the bondage of the mind and senses is removed and we become free to express our natural propensity of love and service to Krsna without restriction. Such freedom was lost at some point due to contact with material nature and is revived through the process of Krsna consciousness.
Part of the process of becoming free from material illusion is the practice of tapasya, austerity. Lord Kapila recommends the practice of mystic yoga, because He originally enunciated his teachings in Satya-yuga, but Prabhupada brings it to our current reality, explaining the word "yogena" as being seriously absorbed in the Self and, by the development of knowledge, understanding his constitutional position in relationship with the Lord and becoming fixed in devotional service with firm faith.
On the practical side, we are recommended to fast on the Ekadasi days, as well as on the days of the Lord and his pure devotees. This helps us to learn to control the senses and mind. In another passage, Prabhupada explains that all the urges of the senses pass if we just wait for some time. Even hunger passes if we can tolerate it long enough. One of the factors that make us fall into sense enjoyment is the idea that the urges of the senses are something permanent. When we realize that these urges are temporary and will go away automatically if we don't take action, it becomes much easier to resist them. In the Bhagavad-gita, Krsna compares a pure devotee with a tortoise. When there is the opportunity to use his senses for Krsna, by performing some service, honoring prasadam, or even begetting a child inside marriage, a pure devotee is happy to use his senses. In other situations, however, he can keep them perfectly under control, just like a turtle can keep the limbs inside the shell. The simple process of fasting on the appropriate days and following other prescribed activities helps us to learn this art.
Manifestation of the internal fire
"The influence of material nature has covered the living entity, and thus it is as if the living entity were always in a blazing fire. But by the process of seriously discharging devotional service, this influence can be removed, just as wooden sticks which cause a fire are themselves consumed by it.
By discovering the faultiness of his desiring to lord it over material nature and by therefore giving it up, the living entity becomes independent and stands in his own glory." (SB 3.27.23-24)
It is said that fire resides within the wood. Of course, one will not find a flame inside a piece of wood when breaking it, but the fire is there, in potential, or a subtle form. When the proper conditions appear, this unmanifested fire appears. If this fire is then kindled, it will burn until the wood is completely consumed.
Similarly, even in our conditional existence, the original propensity of the soul for service to Krsna is present. As previously mentioned, service to Krsna is the very nature of the soul, and can't be separated from it. Therefore, this attitude of service and this natural love for Krsna remain present inside the heart, even if covered by all kinds of material contamination. When the right conditions appear, this natural love and service manifest, and if properly nourished, continues to burn until the material contamination covering the soul is completely destroyed. One can thus surpass the stage of trying to enjoy material nature or to become one with the Lord and be again situated in his original position of service.
How is this fire of devotional service manifested? How does it look from the perspective of someone who sees it from the outside?
Prabhupada explains that a devotee in full Krsna consciousness superficially appears to be like a great karmi, working in all kinds of activities. However, all these activities are performed for the satisfaction of Krsna, and thus they are transcendental. When Prabhupada was living in Vrindavana, before coming to the West, he was criticized by some of his peers for working hard to publish and sell books, and after returning to India with his disciples, he was criticized for other activities. As he later wrote, these jealous people "will simply have to be satisfied with their own foolishness because they cannot think of how to spread Kṛṣṇa consciousness by adopting ways and means that are favorable for this purpose."
Similarly, Arjuna was engaged in an apparent mundane activity, fighting in a war, but by this fighting, he was fully satisfying Krsna. In other situations, a devotee may engage himself in philosophical research to understand the Lord and His activities, and in this case, he may appear to be like a jñānī, but because this research is conducted for the satisfaction of the Lord, it is also counted as devotional service.
In this way, physical and mental activities serve as a medium for the expression of our service to Krsna. Through this process, not only the activities are purified, but the very body of a devotee is spiritualized, just as a bar of iron put into a fire. Technically, a bar of iron is still iron even when it becomes red hot, but in practice, it works like fire.
Awakening from the dream
"In the dreaming state one’s consciousness is almost covered, and one sees many inauspicious things, but when he is awakened and fully conscious, such inauspicious things cannot bewilder him.
The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead.
When a person thus engages in devotional service and self-realization for many, many years and births, he becomes completely reluctant to enjoy any one of the material planets, even up to the highest planet, which is known as Brahmaloka; he becomes fully developed in consciousness." (SB 3.27.25-27)
If one is having a nightmare, the idea of falling into deep sleep, where one becomes completely unconscious, may sound like an attractive proposition. However, from deep sleep one may return to the dreaming state, where another nightmare can begin. A better solution is to just wake up.
Similarly, when one is suffering in conditioned life, the idea of achieving impersonal liberation and becoming unconscious in the light of the brahmajyoti, or in the pradhāna may sound like a good idea, but because in this position the soul is not awakened to his original nature, there is every chance one may fall again into material life. Real self-realization means understanding our real relationship with the Lord. Only when we finally awake to this original nature can we become completely satisfied, outside of the disturbances caused by the three modes.
Pure devotees of the Lord are called ātmārāmas or vidita-tattvas. Ātmārāma means "one who rejoices in the self", "one who enjoys in the spiritual atmosphere", or "one who is fixed in spiritual activities in relationship with the Supreme Soul", and vidita-tattva means "one who understands the truth of everything philosophically". The main characteristic of a pure devotee is his spirit of service to the Lord, and not the fact of residing in the material or spiritual world. A mixed devotee worships the Lord with the goal of becoming free from material entanglement, attaining liberation in the spiritual planets, or with the goal of obtaining knowledge about the Lord, but in a perfect platform, one just desires to satisfy the Lord with His service. This platform of pure, unalloyed devotional service is the essence of the teachings of Sri Caitanya Mahaprabhu, and the highest example of this platform of pure love are the Gopis in Vrindavana.
To worship the Lord with the idea of becoming free from material suffering, or even with the idea of being elevated to a higher position in this material world is not bad, because one is still gradually elevated to a higher platform of devotional service. It's just that in this indirect process, it will take more time. Demigods in the celestial planets, for example, are mixed devotees who worship the Lord while simultaneously maintaining the desire to live in material luxury. The Lord thus grants them a position where they can live for a full manvantara (306.72 million years), with great power and opulence. From there, demigods can be promoted to Maharloka, and then Janaloka, Tapoloka, and Brahmaloka, gradually increasing their devotional service. In this process, one has a chance of going back to Godhead at the time of the final destruction of the universe, together with Lord Brahma. Pure devotees, however, avoid spending trillions of years on such a long and unsure journey.
As Prabhupada explains, "That platform of love is the pure state of devotional service. Unless one is advanced to this pure state of devotional service, there is a tendency to desire elevation to a higher material position. A mixed devotee may desire to enjoy a comfortable life on another planet with a greater span of life, such as on Brahmaloka. These are material desires, but because a mixed devotee engages in the service of the Lord, ultimately, after many, many lives of material enjoyment, he undoubtedly develops Kṛṣṇa consciousness, and the symptom of this Kṛṣṇa consciousness is that he is no longer interested in any sort of materially elevated life. He does not even aspire to become a personality like Lord Brahmā."
The ultimate perfection
"My devotee actually becomes self-realized by My unlimited causeless mercy, and thus, when freed from all doubts, he steadily progresses towards his destined abode, which is directly under the protection of My spiritual energy of unadulterated bliss. That is the ultimate perfectional goal of the living entity. After giving up the present material body, the mystic devotee goes to that transcendental abode and never comes back." (SB 3.27.28-29)
Although devotional service is eternally present inside the soul, we need the help of the Lord to cultivate it. Lord Caitanya mentions that devotional service is eternally present inside the soul and doesn't need to be gained from another source. At the same time, however, He compared devotional service with a seed that is planted in the heart by the grace of the Lord and the spiritual master and grows by the chanting of the holy names. As in other topics, both sides are present and should be understood together. Devotional service is eternally part of the soul, but at the same time, we need the mercy of Krsna to develop it. In this particular verse, Lord Kapila emphasizes this point by using the word "mat-prasādena" (by My causeless mercy). By the mercy of the Lord, the devotee becomes self-realized and attains the ultimate goal.
To whom the Lord gives this mercy? To those who are sincere in devotional service. The Lord doesn't want to force us to return to the spiritual world before we are ready. He respects our free will and patiently waits until we exhaust our propensity for material enjoyment. When however we become serious about practicing devotional service, He gives us all help.
As Prabhupada explains: "Only those who engage in devotional service with love and faith receive the necessary intelligence from the Supreme Personality of Godhead so that gradually and progressively they can advance to the abode of the Personality of Godhead."
By the grace of the Lord, such a sincere devotee can attain the ultimate destination. Impersonalists attain kaivalya, being placed in the impersonal effulgence of the body of the Lord. However, pure devotees consider this position hellish. One can serve the Lord both in the material world and the spiritual world, using his senses to have loving reciprocations with the Lord, remembering His pastimes, hearing about His qualities, etc. However, all of this is impossible in the impersonal brahmajyoti, where one doesn't have a body or senses.
Prabhupada explains this point most beautifully when discussing the pastimes of the Lord in the battle of Kuruksetra with Bhismadeva in the first canto of the Srimad Bhagavatam. This is the type of reciprocation that impersonalists can't have, or even understand.
"The dealings of Lord Kṛṣṇa and Bhīṣmadeva on the Battlefield of Kurukṣetra are interesting because the activities of Lord Śrī Kṛṣṇa appeared to be partial to Arjuna and at enmity with Bhīṣmadeva; but factually all this was especially meant to show special favor to Bhīṣmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings. Bhīṣmadeva played the part of a valiant warrior, and he purposely pierced the body of the Lord so that to the common eyes it appeared that the Lord was wounded, but factually all this was to bewilder the nondevotees. The all-spiritual body cannot be wounded, and a devotee cannot become the enemy of the Lord. Had it been so, Bhīṣmadeva would not have desired to have the very same Lord as the ultimate destination of his life. Had Bhīṣmadeva been an enemy of the Lord, Lord Kṛṣṇa could have annihilated him without even moving. There was no need to come before Bhīṣmadeva with blood and wounds. But He did so because the warrior devotee wanted to see the transcendental beauty of the Lord decorated with wounds created by a pure devotee. This is the way of exchanging transcendental rasa, or relations between the Lord and the servitor. By such dealings both the Lord and the devotee become glorified in their respective positions. The Lord was so angry that Arjuna checked Him when He was moving towards Bhīṣmadeva, but in spite of Arjuna’s checking, He proceeded towards Bhīṣmadeva as a lover goes to a lover, without caring for hindrances. Apparently His determination was to kill Bhīṣmadeva, but factually it was to please him as a great devotee of the Lord. The Lord is undoubtedly the deliverer of all conditioned souls. The impersonalists desire salvation from Him, and He always awards them according to their aspiration, but here Bhīṣmadeva aspires to see the Lord in His personal feature. All pure devotees aspire for this." (SB 1.9.38 purport)
What is the situation of the impersonalists as well as demons who attain impersonal liberation, and are thus barred from the personal association of the Lord? Do they stay forever in such a hellish position, deprived of their original propensity of love and service to the Lord? This is a difficult question to answer. In some of his purports, Prabhupada mentions that even after reaching the impersonal brahmajyoti, there is the possibility of falling back to the material world, since in this position the natural propensity of the soul is not fully manifested. One may thus fall back into the material world searching for variety, where one may come into contact with devotees and gradually become a devotee himself. In other purports he goes further, saying that there is "every possibility" of fall, giving the idea that it is not only possible but probable.
However, on his purport to 1.9.39, he goes still further, presenting it as a certainty, because the position in the Brahman effulgence is not the original position of the soul. As he explains, each soul has a particular nature in his eternal service to the Lord. This form is fully spiritual and is the svarūpa of the living being. This original form is attained by the grace of the Lord when the devotee is ready. As he explains:
"All the soldiers and persons on the Battlefield of Kurukṣetra attained their original spiritual form like the Lord after their death because by the causeless mercy of the Lord they were able to see Him face to face on that occasion. The conditioned souls rotating in the evolutionary cycle from the aquatics up to the form of Brahmā are all in the form of māyā, or the form obtained by one’s own actions and awarded by material nature. The material forms of the conditioned souls are all foreign dresses, and when the conditioned soul becomes liberated from the clutches of material energy, he attains his original form. The impersonalist wants to attain the impersonal Brahman effulgence of the Lord, but that is not at all congenial to the living sparks, parts and parcels of the Lord. Therefore, the impersonalists again fall down and get material forms, which are all false to the spirit soul. A spiritual form like the Lord’s, either two-handed or four-handed, is attained by the devotees of the Lord either in the Vaikuṇṭhas or in the Goloka planet, according to the original nature of the soul. This form, which is cent-percent spiritual, is the svarūpa of the living being, and all the living beings who participated on the Battlefield of Kurukṣetra, on both sides, attained their svarūpa, as confirmed by Bhīṣmadeva. So Lord Śrī Kṛṣṇa was not merciful only to the Pāṇḍavas; He was also merciful to the other parties because all of them attained the same result. Bhīṣmadeva wanted the same facility also, and that was his prayer to the Lord, although his position as an associate of the Lord is assured in all circumstances. The conclusion is that whoever dies looking on the Personality of Godhead within or without attains his svarūpa, which is the highest perfection of life." (SB 1.9.39 purport)
After explaining the supreme goal, Lord Kapila concludes this section of his teachings by mentioning a potential obstacle on the path of the transcendentalist, which is the mystical perfections attained by yogis. Previously, Lord Kapila had recommended the practice of mystic yoga, therefore it's natural that he mentions the possible downsides. A devotee trying to progress by this practice should not be attracted to such powers when they manifest, just as one should not be attracted to material opulences and elevation to higher planets.
"When a perfect yogī’s attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him." (SB 3.27.30)