Relative Worlds, Part 6

BY: SUN STAFF

Srila Bhaktisiddhanta Saraswati Thakur

Ju1 05, CANADA (SUN) — A seven-part lecture delivered by Srila Bhaktisiddhanta Sarasvati Thakur in Calcutta, 1932.

Chapter Six

SERVICE TO THE ABSOLUTE

In the Absolute we cannot have any undesirability, owing to the defective existence of varieties. The predominating aspect is to enjoy from the objects under his jurisdiction. In the mundane world we have endless numbers of entities known as predominating aspects to suit the purpose of endless numbers of such predominated aspects. This relationship, both in the relative manifestation as well as in the Absolute manifestation, has resemblance 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 to the Region of Transcendence by our anthropomorphic exploits. 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 rupturous position that emanates out of the conflicting situation among them.

The Absolute is the Consort of the Spouse. He is the Son of the subservients known as parents. He is the only object of friendship of all 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 of any dissension that could create any disturbance not in conformity with the Absolute Volition. None of the entities could lurk from His visual range; none of the sonorous sound 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 target our position as an infinitesimal part of the same. The ethnic method will never be justified in lapsing ourselves in the Absolute with a 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 differentive 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 by the pedantic exploits of our impoverished gnosticism. Our prudence will never be immaculated if we pose any phenomenal position. So the Supreme Lord has told us to minimise our selfish entity in this world, instead of maximising ourselves fruitlessly to become identical with the entire Absolute, which is never our own position. We are a transcendental, different, atomic phase of the Absolute, so we need not be masqueraded by worldly transitory garments of limited space, time and non-absolute individuality.

Our mental speculation has been found to discern the two positions of the planes where relativities could be fledged or checked. But when we speak of unvitiated knowledge, free from the mundane sensorial world, we need not carry this 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 invitation which has incremental or decremental associated value.

The Absolute reserves the right not to come under the jurisdiction of the sensual world. So the rigours of phenomenal experience would not be imposed in the eternal manifestation. The Hellenic and Hebraic dispositions should not occupy the transcendental atmosphere, as they are serviceable for our purposes here. In the Personality of the Absolute, mention of conflicting thoughts, which are the outcome of mental exploits, would not predominate over the Absolute, as was the case within our mental scope. Savants of different ages and different countries have formulated by their exploits many a scholastic view, to set right according to their whims the epistemological and cosmological question, which have very little value when realisation of the Absolute finds its play in unalloyed souls.

The Transcendental Pastimes of the Absolute with the human souls are eternally to clear their positions 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 in the Transcendental Manifested Absolute, we get a very ugly figure, if we estimate from this level. Of course, all the secular branches of knowledge can have some propriety to help the devotees, but they cannot boast of their superior instructive chair above their recipients, who have got some other stuff, not exactly dovetailing the purpose of the enjoying mental exploitations. All secular branches of knowledge should have a serving mood to those who have the only aptitude for serving the Absolute. If these objects of the phenomenal museum are meant for the enjoying purpose of some angular vision, it would be quite useless to apply them for such undeserving, local, selfish interest.

The Supreme Lord Sri Krishna Chaitanya, Who is known as the very Fountainhead of All Love, has chiselled all high and low conceptions of temporal things by His Eternal Transcendental Chisel, in order to have a loving eternal plane, free from all sorts of crutches and their irregular rationalistic exploitations; although exploitation possesses a notoriety and the rationale has some propriety to combat with his opponents by branding them to be less tactful. Still such ratiocination must have the common object of the Loving Absolute and not rupturous irregularities.

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