MESSINIAN PALEOPRODUCTIVITY CHANGES AND ORGANIC CARBON CYCLING IN THE NORTHEASTERN ATLANTIC
5.3. Material and methods
TRANSLATION
Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.
PURPORT
This verse is very instructive, since it indicates the relationship be
tween the spiritual master and the disciple. The disciple or conditioned soul is put into this darkest region of ignorance and therefore is en
tangled in the material existence of sense gratification. It is very difficult to get out of this entanglement and attain freedom, but if one is fortunate enough to get the association of a spiritual master like Kapila Muni or His representative, then by his grace one can be delivered from the mire of ignorance. The spiritual master is therefore worshiped as one who delivers the disciple from the mire of ignorance with the light of the torch of knowledge. The word
paragam
is very significant.Paragam
refers to one who can take the disciple to the other side. This side is conditioned life; the other side is the life of freedom. The spiritual master takes the disciple to the other side by opening his eyes with knowledge.
We are suffering simply because of ignorance. By the instruction of the spiritual master, the darkness of ignorance is removed, and thus the dis
ciple is enabled to go to the side of freedom. It is stated in
Bhagavad-gitd
that after many, many births one surrenders to the Supreme PersonalityDevahuti Desires Transcendental Knowledge 57
of Godhead. Similarly, if, after many, many births, one is able to find a bona fide spiritual master and surrender to such a bona fide representa
tive of l(r�I].a, he can be taken to the side of light.
The bona fide spiritual master is a true Vedlintist, for he actually knows VedAnta and the Vedas and understands the Supreme Personality of Godhead, l(r�I].a. The word veda means "knowledge," and anta means
"last phase." There are different types of knowledge. We are interested in ordinary knowledge for economic benefit,-but that is not actual knowl
edge. That is the art of livelihood. One may study to be an electrician and earn his livelihood by repairing electric lines. This kind of knowledge is called silpa-jfidna. Real knowledge, however, is Vedic knowledge, know
ing oneself, what one is and what God is and understanding one's rela
tionship with God, and one's duty.
One who is searching after knowledge is called jfidnavan. Knowledge begins with the inquiry athato brahma-jifnasa: "What is Brahman?"
Knowledge also begins by understanding the threefold miseries of the material world-adhyatmika, adhibhautika and adhidaivika. We are suffering from miseries caused by other living entities and acts of nature as well as from miseries arising from the body and mind themselves. The soul is aloof from the body and mind, but he suffers due to material con
tamination; We have no control over these threefold miseries. They are controlled by l(r�I].a's maidservant, goddess Durgli, who is material nature. She is not independent of l(r�I].a. However, she is so powerful that she can create and maintain. Prakrti, nature, can be very unkind.
Mother Durgli is often portrayed as chastising demons by piercing them with a trident.
Those who are learned and intelligent look to the mercy of the Supreme Personality of Godhead for relief from the threefold miseries of material existence. Although this material world is nothing but darkness, people are very proud of their eyes. They are always saying, "Can you show me God?" The answer to that is: "Have you the eyes to see God?'' Why is the emphasis placed on seeing? Certainly, God can be seen, as stated in Brahma-samhita
(5.38),
premaiijana-cchurita-bhakti-vilocanena: "Govinda [l(r�I].a] is always seen by the devotee whose eyes are anointed by the pulp of love."
If we are devotees, lovers of God, the ointment of love will clear our eyes. In order to see God, we have to cleanse our eyes by wiping away the
58 Teachings of Lord Kapila
cataracts of material contamination. Although we may be eager to see God, we cannot see Him with these material eyes. Not only can we not see Him, but we cannot understand Him, although His name is there. Under
standing God means first of all understanding His name. Therefore from the beginning we should chant the Hare Kt�I}.a maha-mantra. God is not different from His name. Kt�I}.a's name and Kt�I}.a's person are the same.
"Absolute" means that Kt�I}.a's name, form, place, dress, pastimes and everything are nondifferent from Him. Kt�I}.a is present in His name, but because we have no love for Him, we cannot see Him.
Saniltana Gosvilmi was a great learned scholar, and he was called a pa-r;u;lita, which indicates that he was a learned brahmar;w. When Saniitana Gosvilmi approached Sri Caitanya Mahiprabhu, he said, "The people in my neighborhood are calling me a pa-r;u;lita,. and I am very unhappy because of this." Caitanya Mahiiprabhu asked, "Why are you dissatisfied?" Saniltana Gosvilmi replied, "I am such a poor pa-r;u;lita that I do not even know the goal of life. I do not even know what is beneficial for me. I am simply being carried away by sense gratification." In this way, Saniltana Gosvilmi approached Sri Caitanya Mahilprabhu. He did not approach Him to get some gold or some medicine. He went to find out his real self-interest. This is the real purpose for approaching a guru.
Devahuti approached Lord Kapiladeva in the same way. She said, "My dear Kapila, You have come as my son, but You are my guru because You can inform me how I can cross the ocean of nescience, which is the ma
terial world." Thus one who feels the need to cross the dark ocean of ne
science, which is material existence, requires a guru. It is not the guru's task to supply gold and medicine. Now it has become a fashion to keep a guru as if he were a dog or a cat. This is of no use. We must inquire about that portion of God's creation which is beyond this darkness. The Upan�ads and Bhagavad-gita describe another world, beyond this ma
terial nature. According to Kt�I}.a in Bhagavad-gita
(15.6):
na tad bhasayate suryo
na sa§anko na pavakab, yad gatva na nivartante
tad dhama paramarh mama
"That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world."
Devahftti Desires Transcendental Knowledge 59
It is not possible for us to go to that
paravyoma
by material means. It is impossible to penetrate the material universe unless one understands l(r�J}.a. One can be enlightened by the mercy of God because l(r�J}.a Himself comes to give us information. If He does not come personally, He sends His devotee, or He leaves behind Him
Bhagavad-gitli.
However, we are so foolish that we do not take advantage of them. We do not take advantage of His devotee, who hankers to give this knowledge, sacrificing everything. Therefore Sri Caitanya MahAprabhu said:
brahmti;TJ-c;la bhramite
konabhagyavan jiva guru-kr�rJ-a-prasade paya bhakti-lata-bija
"The fallen, conditioned living entity, trapped by the external energy, loiters in the material world, but if by good fortune he meets a bona fide representative of the Lord, and if he takes advantage of such a
guru,
he receives the seed of devotional service." (Cc.Madhya 19.151)
The seed of devotional service is received by a most fortunate person.
Those who are cultivating
bhakti
in the International Society for Krishna Consciousness are the most fortunate people in the world. By l(r�J}.a's mercy one can receive thebhakti-lata-bija,
the seed of devotional service. Unless one is free from the reactions of sin, one cannot understand
bhakti
or BhagavAn. Therefore we must act piously by giving up illicit sex, intoxication, meat-eating and gambling. If we lead a pious life, we can understand God. This l(r�J}.a consciousness movement is engaged in training people to this end so that their lives will be successful.TEXT9