Tuesday, 25 December 2007

The Relative Worlds by Srila Bhaktisiddhanta Sarasvati | Science of Identity Foundation | part 12


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.

Why does a person claim ownership of a thing or of another person? To control it or them. And why does he want to control it? Usually because he wants to be the enjoyer of it.

Science of Identity Foundation - Siddhaswarupananda

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.

Science of Identity Foundation