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NITAAI-Veda.nyf > Soul Science God Philosophy > Pushpanjali Impersonalism > 01 Krishna Dasa and Nirvishesha > Desiring Desirelessness

Desiring Desirelessness

(99) What Salvationist is able to remain in a state of desirelessness? Indeed, the fact that he desires that state shows his disease of desire is still with him. For he who desires the desireless, his goal is unattainable.

100)   The plea for oneness is the frustrated cry of the fet­tered materialist unable to perceive no other escape from his dilemma. He is like a fly beating himself against a window pane.

101)   A merciful hand may open the window and allow the buzzing pest to go free. In the same way Krishna fulfills all desires and grants the impersonalist his long-cherished dream of merging. Still, when a fly is allowed to buzz out of the win­dow, there is every chance of meeting its doom in the sticky web of a spider. Similarly, the monist is eaten alive by the black widow of absorption.

(102)  The blackness of night temporarily obscures the forest's uniqueness with its animals, creepers, trees, and flowers: but the rising sun reveals things as they actually are. Yes, Nirvishesh, all indeed may be one, but only in the darkness of ignorance. When the sun of Krishna consciousness rises, the impersonalist is unmasked as just another infinitesimal living jiva imbued with self-centered desires.

103)   What is the difference between the mayavadi and the materialistic karmi who seeks to become the greatest in his neighborhood, in his town, or in his country. The mayavadi who cannot tolerate the unparalleled opulence of the Lord is far worse, for he tries to become the greatest in the universe. What can be said for his so-called renunciation?

104)   My friend, in no instance can any living entity be­come God. If a man does not have a wife or child to serve, then he adopts some lower animal such as a cat or dog, upon which to dote and shower affection. We are master never, we are ser­vant always.

105)   Upon becoming a sannyasi, the mayavadi throws the Lord's Deity into the sea. He is as one who says, "You have now fulfilled my desire by allowing me to become one with you. Now get out and let me take over your post!" What is to be said of his gratitude?

106)   And what if the mayavadi actually does succeed in merging with the Lord's effulgence? His goal is the same as the goal of the enemies of the Lord who try to oppose Him in battle; for Krishna is the giver of impersonal liberation to the envious asuras He slays. Such are the histories of demons Hiran-yakashipu, Paundraka and Shishupal, to name a few.


107)    Confused impersonalists can be compared to vul­tures who fly high in the sky, but who return to enjoy dead flesh. Similarly, mayavadis soar the skies of moksha, salvation, but they often return in frustration to enjoy sex life.

108)    Sometimes a man with a pet bird will set it free only to find that it becomes confused and flies back into the cage. Similarly, mayavadis can find no shelter in the monotony of brahmajyoti. They return to the material world as altruists or exploiters, always more frustrated.

109)   An airplane may fly very high in the sky and "merge" with space, but it certainly must come down again and land. Similarly, we also require support. If we do not accept Krishna's spiritual support, we will try to find support in this material world. Merging is only a temporary solution at best.

110)   O Nirvishesh, you have given many examples con­cerning hollowness, but these examples are themselves as hol­low as the heads of those who claim to have become God, not noticing that they are helplessly revolving through the whirl­pool of birth, disease, old age, and death.

111)   Let the mayavadi try to prove his meaningless and unfounded theories by investigating each and every revealed scripture. Due to the contamination of impersonalism, he will remain as the cooking ladle which stirs thousands of dishes and knows not the savor of any.

112)   Bhukti (sense gratification) andmukti (liberation) are in reality like two sides of the same coin. The materialist is forced by his senses to try to enjoy, although he feels painful reactions at every moment. He is just like a man who dreams that a tiger is eating him, though he cannot wake up. He longs for liberation, but after the loneliness of mukti offers him no solution, he falls into bhukti, enjoyment, once again. Mohajala, or as "entangled as a fish in a net," he is likened to one under the influence of a black witch. The only means for him to end his frustrating dilemma is bhakti, complete and unequivocal surrender to Krishna on the absolute platform of devotional service.

113)   We are being tossed about as insects in a hurricane, and flapping helplessly for a few short moments like fish on the sand. All the while we consider our sense gratification as supreme.


114)    But any temporary enjoyment we do happen to de­rive from our lusty affairs is equal to a drop of water in the desert.

115)    The materialist's tongue is as dry as the great Sahara's

sands. It must be watered with the Ganges of Krishna-fcatha, glorifying the pastimes of the Supreme Lord.

116)    The image of a vain sense gratifier in this world is like the man who tried to escape from a mad elephant by hang­ing onto a tree branch which was suspended over a dry well. As he hung there with the huge elephant angrily storming out­side the well, he glanced down at the bottom of the well and spotted a hissing cobra, hood flared and fangs glistening. Just then, two rodents began chewing the branch upon which he was hanging, weakening it second by second. Now over the man's head was a honeycomb with thousands of bees buzzing around it, waiting to sting anyone who dared to interfere. One compensation was that honey would leak from the honeycomb, and by opening his mouth, the doomed fellow was able to catch a drop on his tongue every now and then. And thus he en­joyed!

117)    In the fifth canto of Shrimad Bhagavatam Jad Bharat teaches King Rahugana, "The world of sense gratification is compared to a great forest. It is visited by a merchant, the liv­ing entity, who comes to the forest of material enjoyment to get rich. In the wilds of the jungle he encounters six plunder­ers which are the sex senses, namely, the eyes, ears, nose, tongue, touch, and mind. He is unfortunately misled by a bad leader in the form of misguided intelligence. Jackals and tigers encoun­tered in this dense forest are the family members who take the life's blood in the form of the householder's hard-earned money and during passionate embraces with his wife at night. The creeping crawling vines are the entity's material desires. The home is represented by the mountain cave, and the annoying mosquitoes and deadly serpents who dwell therein are the householder's enemies, the other envious grihamedhis. The rats, beasts, and vultures are different types of thieves who take away the householder's possessions. When one's liver is diseased, his teces turn yellow, and gold is compared to this substance. Al­though the householder is very vigilant to guard his gold, it is ultimately plundered by so many thieves. The forest's whirlwind is the attraction for the wife, and the dust storm is the blinding passion experienced during sex. The cricket's sharp sound represents the harsh words of the enemy spoken while the householder is away. The owl is a directly insulting person, and the non-fruit or non-flower bearing trees here and there are various impious men. The waterless river represents athe­ists and mayavadis who give the conditioned entity trouble in this life and the next. The flesh-eating rakshasas and cannibals living in the wood are the government officials. Thorns which tear open the skin and prick the feet are the impediments of material life. The various flies are the guardians of women, such as the husband, father-in-law, mother-in-law, and so forth. The savage lion is the wheel of time. The herons, crows and vul­tures are the pseudo-spiritual leaders and so-called incarna­tions of God. The swans who live on the lakes of the wood­lands are the perfect brahmanas, and the monkeys who swing from tree to tree are the extravagant shudras engaged only in mating, eating, sleeping, and defending. Finally, the ultimate end of the grihamedhi's life in the forest of illusion is brought about by the wild elephant who appears on the scene as fear­some death personified. The obstinate materialist is then un­fortunately dispatched to the abode of Yama and punished in the hellish regions called naraka."

118)    The musk deer running through the forest after the sweet scent of kastori is ignorant that the fragrance emanates from his own belly. Just like that, the conditioned man looks here, there, and everywhere for sense gratification, never real­izing that real pleasures—pleasures of spiritual bliss—are within.

119)    When a patient is burning with fever, should the doctor kill or cure him? If a materialist is roasting with the pangs of illusory desires, should he kill the spiritual self through impersonalism, or dovetail his unique abilities in the service of the Supreme Person?

120)    The attainment of liberation is compared to the stage of convalescence after a serious bout with illness. During this recovery period, if one is not careful, he can easily fall sick again. It is not until one is fully engaged in the loving service of the Lord that the material disease is cured.