Relative Worlds, Part 7
BY: SUN STAFF
Srila Bhaktisiddhanta Saraswati Thakur
Ju1 06, CANADA (SUN) A seven-part lecture delivered by Srila Bhaktisiddhanta Sarasvati Thakur in Calcutta, 1932.
INCONCEIVABLE ONENESS AND DIFFERENCE
The intercession of the Supreme Lord Krishna Chaitanya among the members of the crowded rationalistic parliament has done incomparable eternal good to the gnostic world, as well as to the silly congregation of the so-called pedantic schools of mental speculation. The impersonal and personal conceptions of the Absolute were at loggerheads with each other. This has been pacified by His offering the interpretation of acintya bhedabheda [inconceivable oneness and difference].
The conventional social conflicting views also had a proper place in the Hands of the Supreme Lord, when He taught Sri Sanatana not to renunciate from 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 sensorial plane of an individual averse to submit to the manifested Absolute with a devout demeanour.
The Supreme Lord wanted all His apparently dissenting audience to take a line where they could make eternal progress of functioning their unalloyed souls, instead of keeping themselves under the prison bars of temporal senses. The Supreme Lord did not ask anybody to confine themselves in the short sighted policy of altruism, where mundane relativity proves to be the emperor of the mental and physical empire. He advised everyone, right and left, high and low, not to be so sanguine to the temporal acquisitions formed by mundane relativities, but to extend their views to the Transcendental Museum, where they can have a comparative conception of their objects in view.
People of this world are all shelved up in their secular enterprises, and thereby accuse themselves to be captivated by their own respective whims. And this association is meant for their transitory purposes. Everyone is vitally interested with the Absolute and cannot possibly evade to associate Himself with the question of the Absolute, except for the time being.
All the attempts for any mundane acquisition cannot be retained, all things of other places cannot be had at a time; so a big gulf is to be crossed over to get the absolute knowledge. The partial gnostic attempts of the empiricists would never permit them to come in touch with the Absolute, unless they have a submissive mood, a conciliatory habit of audiencing the transcendental sounds invoked to their ears. In the Absolute there is no occasion of material 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 mundane relativity has no lien in dealing with the theme of absolute relativity. The Absolute individuation should not be placed under the rigours of vitiated space and notoriety 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, hunger, thirst, pain and sorrow, etc.
The human soul need not be put within a corporal body, as he is evidently an incorporeal to the strictest sense. The soul need not be put inside this tabernacle, or this subtle corporal bearing. 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; but 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 that it is interwoven with molecules of the frame. The individuality is related to the Whole and no addition or substraction can be effected by the intercession of anything between them, either space or form. This has given rise to amalgamation or annihilation the two perspective individualities, or personalities, instead of an eternal relative position. So the relation and the two sides of personalities should have no undesirable instigation of mental speculation.
The Supreme Lord has pacified 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 non-absolute being or a non-being thought 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.
In conclusion, I would thank you all, my friends, for the splendid response you have made to our humble call, and the patient hearing you have so kindly given me this afternoon. We had too vast a theme before us and short is the time you can spare. So tonight I shall be satisfied with this short dissertation and close for the time being the crater of the volcano of thoughts on the Transcendental Relativities, which once had their most forcible and soul-stirring outburst before Sri Sanatana Goswami.
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