A Probe Into Life's Relativities, Part 2
Jul 15, CANADA (SUN) By HDG Srila Bhaktisiddhanta Sarasvati Thakur - Published in The Harmonist (Sree Sajjanatoshani) - Part Two.
"The Absolute craves for a singular situation where no relation could find place in our mundane reason. We need not disturb the Absolute by following anthropomorphic suggestions when we talk of the Absolute Who is quite different from what is made out in the views entertained by mundane relativity. In the mundane sphere we are the judge to accept a particular view though we are sometimes enforced to change our views by unexpected revelation of hidden Truths. Our analytic exertion may give us some hope of entering into the particular details of the Absolute by the synthetical method. The synthetic method has been observed to suit best in the inspection of phenomena. But in the Absolute no synthetic method can work out its way, as the word ‘Absolute’ has monopolised to itself like an autocrat the power not to allow any plurality which should give rise to a conflicting situation. The Absolute may show us some delineative manifestations which will permit analysis of the Absolute."
Why should we deprive the Absolute of His Eternal Manifestation by our approaching? The rationalist would shudder at the very thought of an Inspector of the Absolute. He will then isolate the observer when the Absolute becomes a part of the whole in which will be located the three distinctive positions such as are often found in the phenomena. The objector will not allow him to transcend the phenomena and keep his existence as one of the components of phenomenal existence.
Our present conception is so much concretized with perishable materials that we cannot differentiate the Absolute from mundane pieces of perishable matter. The Absolute in our present view cannot have manifested entities and we are prone to confuse the interpretation of the Absolute with the non-absolute to the elimination of plurality. The plural phases of the Absolute should not have any reference to mundane manifestation except by a resemblance of the seeming features we observe through our senses. The Absolute entities should never be identified with the mundane transformable enjoying position through our errant senses; but entities even in this mundane world who have the only engagement with the Absolute are not amenable to error, having connection with the Absolute. Though the seeming conceptions have got similarity both in mundane and transcendental worlds still they have a distinction in reference to the temporal and the eternal. All mundane conceptions show a differentiation between the exoteric and esoteric comprehension of the thing; so the factor of immanence is involved. In the Absolute there cannot be any trace of this bifurcated position. The immanence and phenomenal conceptions are identical in the Absolute though possessing of different phases and different units peacefully conglomerated without any disruptive intrusion of the mundane atmosphere. The unspeakable extension of the transcendence, though observed in the phenomenal view to have stopped all sorts of varied positions, still maintains a resemblance of manifestive Nature, and this transcendence has got analogous relation, even like phenomena to immanence. The seeming feature which is considered as an exoteric inspection of phenomena becomes a subconscious element of things; whereas, transcendence has got the full conscious eternal conception in a bit of the Absolute, an unconditioned soul, Who is free from the phenomenal clutch. The factors of pieces of matter and spans of time serve as infinitesimally small in esoteric reference when we speak of the full-fledged eternal transcendence. The transcendence has scaled up this time from the cubical expansion to the entities of higher dimensions. Persons who are disposed to talk much of matter and entangled with the physical liabilities may, by their limited conception, impede their course of investigation and would naturally tell us that such a view of transcendence has come out from the factory of phenomena in an enjoying mood; but we would not encourage them to be so audacious as to exercise their crippled senses for decisions on viewing higher things. The certitude of the Gnostics may rely on the mundane senses even as the agnostics do and would like to exploit all healthy eternal feelings associated with the Absolute Harmony. The working of the two entities has played agreeable and disagreeable parts in the present ever-changing world; but in the transcendence there is no question of disagreement between the eternal entities who have no susceptibility of being inharmonious to one another, and so the transcendental plane has got an Absolute value which cannot admit the deformities of an anthropomorphist. No foreign hallucinatory ideas could be ushered into the Manifestive phases of the Absolute; our present senses require regulation by the transcendental association which will give the real value of the Absolute instead of a contradictory value from the deformed perishable relativities.
It therefore follows that the impediments of the imperceptible quality of vision, of the inaudibility of sounds to our aural reception, of the insipidity of tastes, of unpleasant smells and of the defective dermal conception of external things, can have no trace in the transcendental Absolute as He has a distinctive character of transparence, continued auricular reception, exceptionally fine inebriating fragrance, tasteful dishes for increasing purposes without any defects of egressive easements, soothing without burning sensation or any sort of unpleasantness of any mundane sense, but having senses that are made up of transcendental Absolute; so, there in transcendence, all sorts of incongruent phases are continually stuffed in whenever such entrance is pressed through the mouthpiece of Gnostic exertions. The nature of phenomena has got a similar nature of transcendence save in the eclipsed view of the Eternal Manifestive Blissful Emporium of extended gnosticism. The impoverished phase of the excellent aesthetic culture cannot have a comparison with the Transcendental-Sublime Beauty of the Acme of the Absolute. But the most welcome different values of the reciprocity of our transcendental senses cannot come to our mundane situations. Our mundane empiricist would consider that one might break one’s limbs in a long jump to the transcendence, but he does not know that he can have such a long jump if the transcendental agent injects him with the super-excellent cogent non-shaky qualities of comprehending the entities of higher dimension which are above all worldly material range. There we find that inconceivable majesty, cogent potency, acme of prestige, fame and honour, beauty, all-sided prudence and faculty for dissociation from perishable existence are concentrated in the Absolute with a Manifestive Nature devoid of undesirable experience of the senses. This Super-beautiful gnosticism will be found identical with the transcendental love, the Absolute Entity should have the unalloyed Eternal Blissful Existence of Pure Knowledge Who can accommodate all undesirable conflicting situations in the most coveted Eternal Harmony. No negative situation of the Transcendental Absolute possessing all eclectic features can be entertained in the Transcendence. The relativities of the sentient world have a very strong footing in the transcendence, besides an eternal treasurehouse from which mundane eclecticism could emanate and stand. No pneumatologic exertion can give us relief from the association of enjoyable things which in their turn trouble us in our present sensuous play, but this has shown a similar feature of the Manifestive Absolute though in a crippled form. Our rhetoricians intercede at this stage to reconcile more or less the conflicting nature of the two manifested planes. The relations here tend to bring in transitory love but whenever any undesirable feeling disturbs us, we hasten to resort to an immaculated position. The innate impulse in us always seeks for a desirability and when this taste is troubled, we are found to launch into a hallucination of an insipid situation checking all of the manifestive phases. In the Absolute we cannot perceive any undesirability owing to the existence of defective varieties among us. The predominating aspect is to enjoy from the objects under his jurisdiction. In the mundane world we have hundreds of entities known as predominating aspects to suit the purpose of hundreds of such predominated aspects. The relationships in the relative manifestation and in the Absolute manifestation has a correspondence to enable us to trace the original position in the Absolute where Knower, Knowledge and Known are not to transform, neither to shift their position by some other outward agency. Space and time as well as individual activities prove detriments; whereas we have not carried any such defective and undesirable nature by our anthropromorphic exploits to the region of transcendence. The dissimilar feature is only traced in the singular position of the predominating part of the Transcendental Manifestation without any interruption of the different manifestive entities of the predominated aspect except the rapturous position that emanated out of the conflicting situation among them.
The Absolute is the Consort of the Spouse. He is the Son of the subservient known as parents. He is the only Object of friendship of all the friendly entities. He is the Master of all the dependants and is the only manifestation of all neutrality. The Absolute exercises His prerogative influence over all the manifestations who are but reciprocally emanated for His Pastimes. There is no occasion for any dissension that could create any disturbance not in conformity with the Absolute Volition. None of the entities could lurk outside His visual range; none of the sonorous sounds can keep itself away from His aural reception; no pleasant scent can resist His nasal enjoyment; no relishing feature could impede His tongue, and no heat or cold could claim to stand against Him, as our position has assured us of our subservient situation.
No monistic method can lead us to shake off our innate eternal service to the Absolute if we can secure our position as an infinitesimal part of the same. The Ethnic method will never be justified in making us lapse ourselves in the Absolute with the hallucinative cognition of identifying ourselves fully with the Absolute. Could we do so, we might not have been captivated by our senses. The suicidal commission of annihilating our differentiated cognition, volition and emotion would not relieve us from the realistic pangs unless we are helped by the association of the Manifested Absolute. Inebriated with our sensual comforts we may swell like a frog, if we want to inflate ourselves with the pedantic exploits of our impoverished gnosticism. Our prudence will never be purified if we pose any phenomenal position. So the Supreme Lord Sri Chaitanyadeva has told us to minimize our selfish entity in this world instead of maximizing ourselves fruitlessly to become identical with the entire Absolute, which is never our own position. We are transcendental different atomic phases of the Absolute, so we should not be masqueraded by worldly transitory garments of limited space, time and non-Absolute individuality.
Our mental speculation has been found to discern the positions of two planes where relativities could be either fledged or checked. But when we speak of unvitiated knowledge free from the mundane sensible world, we need not apply the zoomorphic or anthropomorphic imprudence to manufacture things instead of approaching the Eternal Manifestations. Mutilation or mutation may have some lien in the worldly phenomena, but there is no possibility of offering a jerk so as to shake the Absolute position of the transcendence; hence we need not confuse mind with the soul. The Soul is never disturbed by phenomenal objects which have incremental or decremental associated value. The Absolute reserves the right not to come under the jurisdiction of the sensible world. So the rigours of phenomenal experience would not be imposed on the eternal Manifestation. The Hellenic and Hebraic dispositions should not occupy the transcendental atmosphere, as they are serviceable only for our purposes here. In the Personality of the Absolute, conflicting thoughts, which are the outcome of mental exploits, would not predominate over the Absolute, as was the case within the scope of our mental horizon. Savants of different ages and different countries have formulated many a scholastic view by their efforts to answer according to their whims the epistemological and cosmological questions, which have very little value when realization of the Absolute finds its play in unalloyed souls.
The Transcendental Pastimes of the Absolute with the human souls act eternally to clear their position from the mundane atmosphere and no amount of the temporal and local objective reference could stand as a check to regain the Eternal functions of their senses. When mundane relativities are associated with the Transcendental Manifested Absolute, we get a very ugly figure, if we estimate from this worldly level. Of course all the secular branches of knowledge can have some propinquity to help the devotees but they cannot boast of a superior instructive dictatorship above their recipients who themselves may have some other stuff, not exactly confirming with the purpose of the enjoying mental exploitations. All secular branches of knowledge should inculcate a serving mood in those who have got only the aptitude for serving the Absolute. If these objects of the phenomenal museum are meant for the purpose of engagement from some angle of vision, it would be quite useless to apply them for such undeserving local selfish interest.
The Supreme Lord Shri Krishna Chaitanya, Who is known as the very Fountain-head of All Love, has chiselled all high and low conceptions of temporal things by His Eternal Plane free from all sorts of crotchets and their irregular rationalistic exploitations.
The intercession of the Supreme Lord Shri Krishna Chaitanya among the members of the crowded rationalistic Parliament has done incomparable and eternal good to the Gnostic world as well as to the silly congregation of the so-called pedantic schools of mental speculation. The impersonal conception of the Absolute and the Personal Conception were at loggerheads with each other and they have both been pacified by His offering the interpretation of ‘achintya bhedaa-bheda’.
The conventional social conflicting views also got their due at the Hands of the Supreme Lord when He taught Shri Sanatana not to renounce the manifestive phase of natural emanations but to use them in quite a different way so as not to be captivated by the glaring features of the sensuous plane of an individual who is averse to submit to the manifested Absolute with a devout demeanour.
The Supreme Lord wanted all His apparently dissenting audience to show a line along which they could make eternal progress of the functioning of their unalloyed souls, instead of keeping themselves behind the prison-bars of temporal senses. The Supreme Lord did not ask any-body to confine himself to the short-sighted policy of mere altruism where mundane relativity proves to be the emperor of the mental and physical empire. He advised right and left, everyone, high and low, not to be sanguine about the temporal acquisitions formed by mundane relativities but to extend their view to the Transcendental Region where-from they can have a comparative estimate and a proper conception of the objects in view.
People of this world are all confined in their own secular enterprises and thereby permit themselves to be captivated by their own respective whims. And this association is meant for their transitory purposes. Everyone is vitally interested in the Absolute and he cannot possibly evade associating himself with the question of the Absolute except for the time being. All the attempts for any mundane acquisition cannot be retained, nor can all things of other places be had at a time; so a big gulf is to be crossed over to get the Absolute Knowledge. Partial gnostic attempts of empiricists would never permit them to come in touch with the Absolute, unless they acquire a submissive mood, a conciliatory habit, of receiving the transcendental Sounds invoked to their ears. In the Absolute there is no allocation of Space to accommodate forms and their extensions.
The infinitesimal Absolute does not require any such space. The intercession is so close that no material conception of space is to be intruded in His location. The relativity of the Absolute does not require an equality like that of mundane relativity. The question of extension does not vex a soul proper like that of a speculationist. So impersonal propaganda to get rid of the defective views of the mundane relativity has no power in dealing with the theme of Absolute relativity. The Absolute individuation should not be placed under the rigours of vitiated space and the strictures of time. The relation in the Absolute Region should not be classed in the same category of heterogenous afflictive situations, for His manifestive phases have no undesirability, such as hunger, thirst, pain sorrow, etc.
The human soul need not be put within the corporal body, as he is evidently the incorporeal in the strictest sense. The soul need not be put inside this tabernacle or this subtle corporal sheath. We do not identify a reflection with the original entity, neither do we consider a spark of fire to be different from the flame itself; so we need not think that a reflection or a spark has diminished the total value of the Absolute by their different situation. We need not think that the infinitesimal Absolute is only an outer case of the body or it is interwoven with molecules of the frame; the individuality is related to the whole and no addition or subtraction can be effected by the intercession of anything between them, either space or form. This has given rise to amalgamation or annihilation of the two perspective individualities or personalities, instead of occupying relative positions.
The Supreme Lord Sri Chaitanyadeva has reconciled these conflicting conceptions forwarded by the bands of rationalists who base their arguments on their sensuous acquisitions. The Absolute substratum has Absolute Energy from which infinitesimal absolutes as well as infinitesimal conditioned lives are emanated or created. The relation between mind and body need not be confused with the transcendental tie of relativity between the two quantitative phases of the Absolute, as quantitative relation there has not lost the position of the Absolute; or, in other words, we need not carry the thought of non-Absolute being or non-being of Entity to the Region of the Absolute. The prohibition of encroachments by the limited entities to the Region of the Absolute should in no case be neglected."