All glories to Śrī Śrī Guru Gauranga Date 11.12.2024
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda told that—”The awakened soul says in effect to the mind and body. ‘I am not identical with you. I do not want what you require. I have so long believed that I was identical with yourselves and that our interests were the same. But I now find that I am really and categorically different from you.
I am made wholly of the principle of self-consciousness while both of you are made of dead matter. Being matter you can act and be acted upon by matter under the laws of Nature. Nature makes and unmakes you, but it has no power over me. I am not benefitted by Your growth or harmed by your decay. You grow and decay by the laws that govern your relationships with this physical universe. Falsely identifying myself with you I find myself compelled to suffer pain and pleasure due to the physical problems that overtake you. I find myself unnaturally yoked to your functions such as eating, drinking, producing thought, etc. etc. and I am forced to believe them to be my own functions by which I am benefitted. Of course, I shall have to stay with you as long as it is intended by providence that I should suffer the consequences of this unnatural alliance with you. But I shall from this time do nothing to please you. I shall permit you to do only what I consider to be necessary for my well-being — regaining my natural position of free conscious existence unhampered by an unnatural domination caused by longing for material enjoyment. I refuse to be any more a slave of the sensuous inclinations of the mind and body.”
“Who am I ?” It is the most vital question in our life. If we don’t get this right in the beginning than everything which follows will be based on that wrong understanding as well. It is like in Mathematics. If one does the slightest mistake of one calculation in the beginning, than even though all other mathematical rules are followed properly still one must end up with a wrong result.
That’s why Śrīla Sanātana Gosvāmīpad out of his causeless mercy for all jīvas was so concerned about that, so that he was bound to put this most essential question in front of Śrīman Mahāprabhu—The Supreme Lord.
‘ke āmi’, ‘kene āmāya jāre tāpa-traya’
ihā nāhi jāni — ‘kemane hita haya’ (Cc Madhya 20.102)
“Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I get absolute benefit?
Also we know that many of the early Greek Philosophers like Socrates, Plato etc, they all asked themselves the same question. So the question is surely not confined to some particular group or society, rather this is the Universal question. One such most valuable statement we can find ingrained at the temple of Apollo in Delphi, where it says -“Know they self”.
Without getting this answer nothing can never make any real sense. Sokrates himself was so convinced about his real identity as a soul (or as ātma) that even when someone wanted to kill him- then he said that – yes, do whatever you like, anyway you can’t kill me unless you can find me. He was completely convinced that he is not this material body. He was not worried about his own physical death, rather he was worried about all the people who are in deep ignorance about their own self, that’s why he acted in such a way, to teach them that we are not confined within this material body and mind. Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda also said that—” To rescue one person from the strong hold of Mahāmāyā (illusionary external energy of the Supreme Lord) is an act of superb benevolence, far superior to opening innumerable hospitals.”
Unfortunately, at present most of our educational systems are based on external (material) education. On the broad scale, most of the people have no room to look really inside their self, to explore and discover the inner world. Ralph Waldo Emerson said that –” To be yourself in a world that is constantly trying to change you is the greatest accomplishment”. Really so to recognize one’s own true nature (based on the level of the soul) is the greatest achievement of oneself and also the greatest service to humanity. If we can get this answer together with realization, then automatically all other things can get adjusted automatically.
There was a survey in America (telecommunication service) about what is the most frequently used word over phone calls. The final result came out that — the most frequently used word is “I”- “me” or “mine”. So when our entire life hovering around this word, then we cannot get any opportunity to go for self-inquiry. Otherwise, how will we ever be able to understand the nature of our real self and the original connection with the whole Universe, and as a result we cannot discover our absolute duty. To understand the real meaning of the creation of the Supreme Lord by the help of our finite (distorted) minds will never be possible. It is like looking at white snowflakes through a orange colored sun glass, which only results in an distorted vision of reality. So now try to realize that how much distorted vision we are developing inside our heart. Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda used to say that— “Guru-pādapadma is the transcendental media or transparent media through which we can see what is what in true sense. Actually, we are wearing the spectacle provided by Maya, so we are completely mislead in the way of our jīvan darśana.”
Actually the paradox is that there would not be any problem at the first place if we would not look at the world through our finite or deceptive minds. The only thing which creates that chaos is a distorted vision of reality. That’s why everywhere in our Vaiṣṇava literature we can find the following śloka—
oṁ ajñāna timirāndhasya jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ
Which means that my vision power was totally distorted (totally in ignorance), but my spiritual master opened my eyes with the torch of knowledge.
Finite minds can never find the absolute solution of their countless horrible problems. So long as we are unable to find one absolute guidance of a realized sādhu in our life, like Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura Prabhupāda Paramahaṁsa Jagd Guru, then we are always bound to fail.
It is only from that moment when we accept such higher authority in our life, an authority which must be completely free from the following four defects.
bhrama, pramāda, vipralipsā, karaṇāpāṭava
ārṣa-vijña-vākye nāhi doṣa ei saba (Cc Ādi 2.86)
“Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages.
The first problem humans face are imperfect senses, and that is why they come into illusion, and from that moment they are in illusion they are bound to make mistakes, and in this way they are cheating themselves and others.
That is why Śrīla Prabhupāda Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura always used to emphasize this point by saying that—”If I seek the path leading to that ultimate good (absolute good), then I must ignore the countless voices of popular wisdom and listen only to that of the realized soul.”
Śrīla Saranga Gosvāmī Mahārāja used to say that –”To err is human. However learned and intelligent a man may be, he is prone to error and evil. The greatest philosopher should always remember that human nature is apt to make various errors at every moment, especially when we try to judge that which is spiritual and eternal using our empiric knowledge. Reason is undoubtedly the greatest of all human excellences, but it has its own jurisdiction. Nature has indeed favoured some persons with superior powers of intellect. Yet our mind is always prone to change. We accept a theory today and reject it a few days later. Everyone experiences the fallacy of theories established by renowned men. The great differences in quality we often perceive between works crafted by the mind of the same man should discourage dogmatism. The condition of the human body varies according to the time and weather, undergoing more transformations than the moon itself; so also must the state of the mind rise and fall like mercury in a tube. One hour the mind is as pure as ether, and the next moment it is as foul as the thickest fog. Where, then, is the reliability of the human intellect? Where are the grounds to boast its prowess? This fickleness of the mortal frame, this instability of human wisdom, should teach us humility and abate our pride. This point is overlooked by many philosophers, most of whom are found to be strongly prejudiced in favour of their own preferred opinions. Prejudice, or prepossession, generally stands like a stumbling block in the way of justice and does not allow our reason to look beyond it. It is this fatal propensity that shamefully misleads our judgment. To avoid being led astray by such a dangerous error, we must be very careful to deprive ourselves of acquired prejudices and hear impartially before we pass a sweeping remark on any subject. It is admitted on all counts that the powers of the mind depend upon the organs of the body, which alter over time. The mind, being inseparably connected with matter, cannot proceed beyond material phenomena. It therefore has no access to the spiritual world, the door to which is shut to all who want to enter with their prepossessions or dim light of worldly wisdom”.
If a society or religious movement is not guided by those realized souls those who are completely awake than what we are supposed to expect from such a society (?)– disharmony is a must. The conflicts and disharmony which we can see today all around us in this world is only rooted in the misidentification with the real self. As soon a society is based on the finite (distorted) mind, looking through the orange tinged sun glasses, then everything that follows after will be influenced accordingly. And that is what we see today, a society based on the conception that I am this body, and everything around me is meant for my enjoyment. If everybody has this kind of mindset than what harmony we can expect from that. Harmony can only be possible when everything is based on the ātma. And from that moment a society is based on the consciousness of ātma, then and only then the question of an eternal religion can start, not before that. The basis from all religion must be grounded on ātma tattva, not on the material body and mind which is prone to disharmony.
So, it is only when the jīva has first turned towards the Lord that everything else can express its real value and beauty. Everything should be used in the service for the center, otherwise all so called good qualities, religion, knowledge, technical advancement can never be really counted as good qualities.
From Śrīmad-Bhāgavatam we know the following vers—
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ (ŚB 5.18.12)
All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?
Also Śrīla Bhakti Ballabah Tirtha Mahārāja used to give one nice example. He told that—”Take for example one small boy. He is very nice looking. As he plays here and there, he smears his body with dust and mud. But still, that boy is giving happiness to his parents. If he is decorated with beautiful clothes, then he becomes even more nice looking to them. But if the life leaves that body, and that dead body is decorated with all the most beautiful garments and ornaments, will that dead body give any happiness to the parents or any other person? All will be afraid at the sight of the dead body. When we do not have one-pointed devotion to Śrī Kṛṣṇa, there is no life in our existence. It is like a lifeless, dead body. You cannot get satisfaction for yourself by decorating your dead body, and you cannot give satisfaction to others. You are lifeless.”
So, with whatever man or society is decorated, if it is not meant for the satisfaction of the Supreme Authority – Śrī Kṛṣṇa Caitanya Mahāprabhu, then everything is valueless.
Therefore, Śrī Caitanya’s contribution contains an unprecedented, perfect solution to the problems of the whole world.
In the splendid, versatile characteristics of Śrī Caitanya, the perfect, real solution to all the problems of all people of all times and of all countries of the entire world is included. The solution which the greatly thoughtful personalities of the present age and the great sages of the ancient time, could not and are not being able to and by exercising their researching capacities and intellect, or the innumerable problems of the innumerable ages that are present in a subtle form in the all devouring ocean of the innumerable future time factor, as well as the solution to the thousand faced quarreling problems which is beyond the capacity of the renowned personalities of the world – the perfect and real solution to all those problems is found in the spotless character of Śrī Caitanya. The present problem of creating a platform of world peace, not theoretically (not just in talking) but practically (in reality), in other words, realization of self esteem or rejection of dependence is completely inclusive in the most munificent contribution contributions of Śrī Caitanya.
What is self honour or independence? Does physical independence for the material body refer to independence? Is Lording it over material nature called Independence? Does posing as master of the material world called Independence? According to the great philosophical language of the mundane world the explanation of independence is as follows – “Liberty means curtailment of your own rights for the sake of others so that mutual interest can be protected to achieve the ultimate great interest as a whole.” But what is the meaning of self realization or free will according to the explanation of the spiritual kingdom? The answer:- In the phrase “self realization”, the word “self” is the principle. In other word, by analysing the Upaniṣad (Bṛhadāraṇyaka Upaniṣad) it is seen that everyone loves each other only because of the relation to the spirit soul and not otherwise. The life and soul of all spirit souls of Śrī Kṛṣṇa is situated within all embodied beings in His form as Lord Vāsudeva. In other words, to completely surrender oneself unto Śrī Kṛṣṇa or to always remain under His subordination is the actual meaning of Independence. (sva – one’s own Lord + adhenata – subordination = Svadhenata or Independence). Indeed innumerable universes are present within Him. The only infallible solution to all kinds of problems is to engage in Śrī Kṛṣṇa’s service with all one’s senses. Śrī Govinda (Śrī Kṛṣṇa alone) who is eternal, full of knowledge, and who has got a blissful spiritual body, alone is the Supreme Personality of Godhead. He has no origin. He is the origin of all for He is the cause of all causes – the original source.
Śrīla Prabhupāda Bhakti Siddhānta Sarasvatī Gosvāmī Ṭhākura said that—”The current tendencies of the human mind, which lead to interference in others’ lives by clinging to various objects, will only increase discomfort and disharmony. No auspicious outcome is possible from this. Therefore, Śrī Kṛṣṇa Caitanya Mahāprabhu has said, “All of you should engage in Śrī kṛṣṇa-saṅkīrtana. Perform kīrtana—glorify Kṛṣṇa. Whoever you meet, speak to them about kṛṣṇa-kathā. Engage in samyak-kīrtana—glorify Kṛṣṇa in fullness and entirety. nānyaḥ panthā vidyate’yanāya—there is no other path to salvation.”
He also said that—”The tendencies of the mind, intelligence, and ego are reflected in the citta-darpaṇa, causing all objects’ images to arise. Our citta, like a mirror, is covered by a mass of dust, which obscures the relationship between the Absolute Integer (the complete God) and the Absolute Infinitesimal (the living entity), preventing the reflection of our eternal function. We are inherently connected to the complete entity, not to the incomplete. However, we remain distracted from this truth. Through kṛṣṇa-saṅkīrtana, our citta is purified, and all forms of alienation are removed. By establishing contact with the universe, the grand reservoir of existence, our understanding expands; yet, our citta-darpaṇa is veiled by numerous distractions and irrelevant attachments. With a tantalizing mood, we engage in this temporary exploitation of the material world. As we remain seated in this material laboratory, we strive to connect our senses with worldly actions, leading to the emergence of inauspiciousness. The influence of such mundane associations hinders the true reflection of the Absolute Reality. The peculiarities of the perceived objects do not genuinely manifest. When the question arises regarding what Śrī Kṛṣṇa is, it becomes a matter of our cognitive faculties; only then does the citta-darpaṇa get cleansed. In the present moment, we must simply redirect our engagement with all objects, rather than annihilating our functions or activities.
Gaura Hari Hari Bol