{"id":4146,"date":"2012-12-13T11:23:32","date_gmt":"2012-12-13T11:23:32","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=4146"},"modified":"2023-04-13T15:15:33","modified_gmt":"2023-04-13T09:45:33","slug":"the-insanity-of-inquiry","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-raksaka-sridhara-deva-gosvami\/the-insanity-of-inquiry\/","title":{"rendered":"The Insanity of Inquiry"},"content":{"rendered":"

Bhakti Svar\u016bpa D\u0101modara Sv\u0101m\u012b:<\/strong> Dhira-Krsna Mah\u0101r\u0101ja (Bhakti Sudh\u012bra Gosv\u0101m\u012b) is here, Jagat-Guru Mah\u0101r\u0101ja (Swami B.G. Narasi\u1e45gha) is here from V\u1e5bnd\u0101vana, and we have some students from the Bhaktived\u0101nta Institute who would like to have your dar\u015bana,<\/em> Mah\u0101r\u0101ja.<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>All are welcome.<\/p>\n

Bhakti Svar\u016bpa D\u0101modara Sv\u0101m\u012b: <\/strong>One of the points I have been seeking regarding our book is somehow the j\u012bva<\/em> is forced to stay within the temporary physical body \u2013<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>He is not forced. The first starting point is that of free will. We have to accept that and we have to find that out. Otherwise God will be responsible for the j\u012bva’s<\/em> misery.<\/p>\n

na kart\u1e5btva\u1e41 na karm\u0101\u1e47i lokasya s\u1e5bjati prabhu\u1e25
\nna karma-phala-sa\u1e41yoga\u1e41 svabh\u0101vas tu pravartate<\/em><\/p>\n

\u201cThe Absolute Truth does not create anyone\u2019s sense of proprietorship, one\u2019s actions or the result of those actions. All this is enacted by the modes of material nature.\u201d (G\u012bt\u0101<\/em> 5.14)<\/p>\n

\u201cI am not responsible for the suffering of the j\u012bva<\/em>. I am aloof. I am left with freedom and freedom is their intrinsic qualification.\u201d Whatever is conscious, that is free. It depends on the magnitude. Anu-caitanya<\/em> (minute consciousness)\u00a0\u2013 freedom is also anu<\/em>. The j\u012bva<\/em> is vulnerable and by a trace of their imperfect freedom they come to the world and nothing forces them. Then, when the j\u012bva<\/em> comes in cooperation with M\u0101y\u0101, the force of m\u0101y\u0101<\/em> is applied first. First is free will, and then M\u0101y\u0101\u2019s grasp takes him. In this way transaction with this world begins and not by the interference of the Supreme. It is by the small free will of the anu-caitanya<\/em>, the defective consciousness. There are many \u2013some coming this side, some coming that side from the marginal plane.<\/p>\n

Bhakti Svar\u016bpa D\u0101modara Sv\u0101m\u012b: <\/strong>So at what point does the j\u012bv\u0101tm\u0101<\/em> begin to recognise his use of free will in a very negative sense?<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>The possibility is there in the ta\u1e6dasth\u0101<\/em>. There is possibility of positive participation and possibility of negative participation is also there. These two functions are in germinal form when he is in the marginal plane. There is possibility of negative and positive. By free choice\u00a0\u2013\u00a0that one side, one possibility, he is given recognition and it starts. The journey begins. Then by the handling of the sadhus<\/em>, of the divine agents, that can be modified when wandering in the world. When the positive aspect awakens, then that gives the j\u012bva<\/em> a chance to go towards the divine realm.<\/p>\n

Bhakti Svar\u016bpa D\u0101modara Sv\u0101m\u012b: <\/strong>That is also dependent on free will?<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>Yes, free will is there. Consciousness means to be endowed with free will. All atoms of consciousness are endowed with free will. Without free will consciousness may not be complete and then it is matter, material existence. Conscious spirit means to be endowed with free will.<\/p>\n

Generally when the j\u012bva<\/em> is here, independent of his free will, the divine agent can help him. That is suk\u1e5bti<\/em>. The first stage is\u00a0aj\u00f1\u0101ta-suk\u1e5bti<\/em> \u2013 unknowing acquisition of the favour of the Lord through the s\u0101dhus<\/em>. Just as when a patient is unconscious \u2013\u00a0the doctor may give an injection perhaps, then later the patient regains consciousness, cooperation begins and the treatment goes on. But when he\u2019s unconscious, even at that point treatment is possible. So when the j\u012bva<\/em> becomes engrossed in material consciousness, the divine agents come and utilise his energy in some way for the Lord. Aj\u00f1\u0101ta-suk\u1e5bti<\/em> means it is beyond his consciousness.<\/p>\n

Then there is j\u00f1\u0101ta-suk\u1e5bti<\/em>, then \u015braddh\u0101<\/em> (faith) comes to the surface and then cooperation. When suk\u1e5bti<\/em> develops into the stage of \u015braddh\u0101<\/em>, then there is cooperation of the sadhus<\/em> and that is the development of proper spiritual life. But before that, there is work underground \u2013 that is aj\u00f1\u0101ta<\/em>–suk\u1e5bti<\/em> and that is done by the sadhus<\/em>, the divine agents.
\n
\nDhira-Krsna Sv\u0101m\u012b:<\/strong> Wherever there is Param\u0101tm\u0101, is there the j\u012bv\u0101tm\u0101<\/em>?<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>Yes.<\/p>\n

Dhira-Krsna Sv\u0101m\u012b: <\/strong>In Brahma-sa\u1e41hit\u0101<\/em> it says, a<\/em>\u1e47\u1e0d\u0101ntara-stha-param\u0101\u1e47u-cay\u0101ntara-stham <\/em>\u2013\u00a0in every molecule, or every atom, the Param\u0101tm\u0101 is there. In that condition is the j\u012bv\u0101tm\u0101<\/em> unconscious?<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>Yes. Unconscious or mal-conscious \u2013 he is inattentive towards the Param\u0101tm\u0101 and engrossed in the exploitative tendency. The j\u012bv\u0101tm\u0101<\/em> is unconscious of the Param\u0101tm\u0101, but the Paramtama is conscious of the j\u012bv\u0101tm\u0101<\/em>. When the j\u012bv\u0101tm\u0101<\/em> is going on his own way, the Param\u0101tm\u0101 is watching and wishing good fortune for the j\u012bv\u0101tm\u0101<\/em>, but He is not interfering with his activities in a direct way. In G\u012bt\u0101<\/em> you will find:<\/p>\n

upadra\u1e63\u1e6d\u0101numant\u0101 ca bhart\u0101 bhokt\u0101 mahe\u015bvara\u1e25
\nparam\u0101tmeti c\u0101py ukto dehe \u2019smin puru\u1e63a\u1e25 para\u1e25<\/em><\/p>\n

\u201cThe Supreme Person, who is known as the Super Consciousness (Param\u0101tm\u0101), resides within this body. He is the witness of all things, the supreme authority, the provider, the maintainer and the ultimate controller.\u201d (G\u012bt\u0101<\/em> 13.23)<\/p>\n

In the G\u012bt\u0101<\/em> we get so many signs of the Param\u0101tm\u0101 near to the j\u012bv\u0101tm\u0101<\/em> in the body. Upadra\u1e63\u1e6d\u0101\u00a0<\/em>\u2013\u00a0He is overlooking. He is looking stealthily what the j\u012bv\u0101tm\u0101<\/em> is doing. The j\u012bv\u0101tm\u0101<\/em> is unconscious, but the Param\u0101tm\u0101 is consciously noting what the j\u012bv\u0101tm\u0101<\/em> is doing. The Param\u0101tm\u0101 can oppose the actions of the j\u012bv\u0101tm\u0101,<\/em> but He does not interfere with that. He is indifferent \u2013 only an onlooker. Whatever he is doing, even his negative attitude He is approving. He is not interfering (upadra\u1e63\u1e6d\u0101numant\u0101 ca<\/em>).He is also tolerating him and not withdrawing any help to the j\u012bv\u0101tm\u0101<\/em> and <\/em>supplying facilities for the work (bharta). <\/em>There is also a sort of sorrow that we may find in the Param\u0101tm\u0101 for the j\u012bv\u0101tm\u0101<\/em> when he is going astray \u2013 as if a shadow of the misery of j\u012bv\u0101tm\u0101<\/em> is on the Param\u0101tm\u0101.<\/p>\n

This attitude of God in respect to j\u012bva<\/em> is known as Param\u0101tm\u0101. This function of the Supreme Entity in relation to j\u012bva<\/em> is known as Param\u0101tm\u0101. He is always with him with a friendly attitude, but He does not interfere with his freedom. That is the attitude of the Param\u0101tm\u0101.
\n
\nJagat-guru Sv\u0101m\u012b:<\/strong> How is it determined what form (body) a conditioned soul first receives when he contacts may\u0101<\/em> when he enters material existence?<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>When the j\u012bva<\/em> is within the Brahman conception, he has no individual consciousness \u2013\u00a0only a hazy consciousness. But when there is a push from the side of Mah\u0101-Vi\u1e63\u1e47u or Sad\u0101-\u015aiva. Then from pr\u0101k\u1e5bti<\/em>, Mahat-tattva arises \u2013\u00a0just as the first stage of life in the womb. In the womb, the non-differentiated body of the child is there \u2013\u00a0no body conception, no eye, no head, no hand, no leg etc. The first stage of the child is an embryo. The Mahat-tattva is like a big embryo and from there gradually the child\u2019s nose, eye, hair, etc springs up.<\/p>\n

Pr\u0101k\u1e5bti<\/em> is the womb and the first stage of the embryo is the Mahat-tattva. Then from the Mahat-tattva, bifurcation gradually begins and the j\u012bva<\/em> conception is coming out. The general ego is the Mahat-tattva, and individual egos are emanating from the Mahat-tattva in a huge number. The common conception of all the egos of the j\u012bva<\/em> is the Mahat-tattva. But individual ego is emanating from Mahat-tattva. Pr\u0101k\u1e5bti<\/em> is like a watery substance, and consciousness is mingling with prakrti<\/em>, in the water, and there is a commotion and then Mahat-tattva arises. Then Mahat-tattva again comes to divide itself into innumerable units and that forms so many egos in the j\u012bvas<\/em>.<\/p>\n

mah\u0101n mahato v\u0101 aha\u1e45k\u0101ras tasm\u0101d aha\u1e45k\u0101r\u0101t pa\u00f1ca-tan-m\u0101tr\u0101\u1e47i<\/em><\/p>\n

\u201cFrom the Mahat-tattva came false-ego. From false-ego came the five tan-m\u0101tras<\/em>.\u201d (Gop\u0101la-tapani Upani\u1e63ad<\/em>)<\/p>\n

The five-fold gist of the creation, then the five-fold common basic acquaintances is again divided \u2013 each divided into three \u2013 sattva, rajas<\/em> and tamas<\/em>. These five are divided into three \u2013\u00a0it becomes fifteen bifurcated material conceptions. Lastly there is earth, water, fire, air and ether \u2013\u00a0this is the grossest outcome, the product from pr\u0101k\u1e5bti<\/em>. And the eye, ear etc \u2013 this is the middle, then sound etc. From aha\u1e45k\u0101ra<\/em> there are five branches, among every branch there are three and then we ultimately find twenty-four categories. This is S\u0101\u1e45khya<\/em> philosophy that explains nature.<\/p>\n

Devotee:<\/strong> When all living entities come into the Mahat-tattva, do they all begin from the same species of life or different species of life?<\/p>\n

Jagat-guru Sv\u0101m\u012b:<\/strong> Does the j\u012bva<\/em> first become a Brahm\u0101, an ant, a hog or a bird, etc.?<\/p>\n

\u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja: <\/strong>No, that is the basis first. All possibility in germinal form is there. In a non-differentiated form one cannot detect. The possibility, the product that we see, it was there, but in such a meagre conception, it cannot be detected. Even during mah\u0101-pralaya,\u00a0<\/em>when there is a complete withdrawal of the creation and it enters into the stage of pr\u0101k\u1e5bti<\/em>,\u00a0the whole thing in a nutshell is preserved there.<\/p>\n

Everything is there in an undetectable way in pr\u0101k\u1e5bti<\/em>. But the Supreme Lord can detect anything and everything everywhere. But to the ordinary understanding, it is beyond any knowledge and any experience. It is in such a germinal form.<\/p>\n

We can say the possibility is there\u2026something like that. It is very meagre; it cannot be detected. We see non-differentiation in our everyday experience \u2013\u00a0it is there in the tree and the seed. The possibility of the tree is within a seed. The small seed is producing a big tree. It is beyond our knowledge.<\/p>\n

But so much inquiry about the unessential is a bar against devotion. Brahm\u0101 says:<\/p>\n

j\u00f1\u0101ne pray\u0101sam udap\u0101sya namanta eva
\nj\u012bvanti sanmukharit\u0101\u1e41 bhavad\u012bya v\u0101rt\u0101m<\/em><\/p>\n

\u201cHatefully giving up all intellectual attempts to understand the Supreme Truth, those who want to realise You should completely surrender unto You. They should hear from self-realised devotees about Your holy name and transcendental pastimes. Whatever situation they may find themselves in, they should progress by fully dedicating their mind, body, and words to You. In this way the infinite, who is never conquered by anyone, becomes conquered through love.\u201d (Bh\u0101g<\/em>. 10.14.3)<\/p>\n

The Bh\u0101gavata<\/em> discourages this sort of scrutinising knowledge. There is no end. If you take up this path of knowing, the j\u00f1\u0101na-m\u0101rga<\/em>, it won\u2019t help to take you to the real place. Only faith will help you.<\/p>\n

It may help partly, to consolidate faith in the madhyama-adhik\u0101r\u012b <\/em>at the beginning, <\/em>but real help will come from the plane of faith. Brahm\u0101 himself says, j\u0101nanta eva j\u0101nantu<\/em> \u2013\u201cThose that are very proud of their intellect may know many things. Let them boast, those fools! But it is my conclusion that I do not know anything, O Lord. Your ways are infinite. Your every movement is infinite. So it is rather insanity to inquire about Your ways and nature. To pray for Your grace and to act with submission \u2013\u00a0that is the right way to come to our desired end. J<\/em>\u0101nanta eva j\u0101nantu \u2013\u00a0<\/em>let them be proud of their knowledge of analysing this thing and that thing. There is no end! They will study for lives together a particle of sand\u00a0\u2013\u00a0no end!\u201d<\/p>\n

So don\u2019t go that side \u2013 that is a wild-goose chase! Come direct through the favourite disciple of the Lord and begin service. Take up that and gradually go towards \u0101<\/em>nanda-m\u0101rga<\/em>. Sac-cid-\u0101nanda<\/em> \u2013\u00a0go directly towards \u0101<\/em>nanda<\/em>. Don’t waste your energy in cit<\/em> and sat<\/em>. We are all desirous of getting \u0101nanda<\/em>, fulfilment and ecstasy. Try to start your journey directly towards \u0101nanda<\/em>, eliminating sat<\/em> and cit<\/em>.<\/p>\n

To a certain extent, the help of sat<\/em> and cit<\/em> should be taken in\u00a0\u2013\u00a0but only take so much and avoid the rest. No ambition should be fulfilled in their company. The intrinsic demand of your nature \u2013\u00a0that is for ananda, rasam, sukham<\/em>\u00a0\u2013\u00a0happiness. So direct your journey towards \u0101<\/em>nandam<\/em>\u2026K\u1e5b\u1e63\u1e47a. And that is possible through devotion, dedication, and faith.<\/p>\n<\/div><\/div><\/div>

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