["ÄÈÑÊÓÑÑÈÈ Î ÍÀÑÒÎßÙÅÌ"] [Îòâåòû è êîììåíòàðèè] [Íàïèñàòü îòâåò]
By Srila Sridhar dev Gosvami Maharaja
recorded on 1/31/83
Transcribed by Urukrama dasa.
Spiritual specialist they say, what is Diksa? This is a process through which the spiritual knowledge is imparted Divyam jnana yato dayat real knowledge, new estimation about the environment, about the world awakens in one’s heart. New vision, new angle of vision arises within, what we saw it is false, Maya, and what is reality one is to realized that, realized reality. And what the reaction was due to my false calculation and activity, as a resolute of that false calculation these things are clear of Pap, pap means the reaction I acquired due to my false estimation and the transaction with the environment. That is cleared when I get the real estimation of the environment from the world outside. This is the result of Diksa, Divya jnana, and not knowledge from my standpoint, my narrow standpoint but the standpoint of the widest view. I see with my narrow selfish outlook, we must get rid of that false vision of selfish enterprise and replace that with the proper, true estimation of the environment of the world outside. And accordingly we shell learn to make transaction with the world. This is Diksa. And to do that, to get that we have to understand what is the nature of the world we are living in. We are not masters of what we see, I am the monarch of all I survey, this is totally wrong, falsehood. But there is some monarch, we are not monarchs, I am not monarch, but monarch is there and I am also within His survey. I am a monarch of all I survey, I am not surveyor but I am an object to been surveyed. The world has been surveyed and I am the part of this world, I am also been surveyed by the monarch of this world. And what is the result of that survey, to know, to learn that and to go on accordingly. According to the instruction of the surveyor proper, Absolute Surveyor. That is Diksa, Divya jnanam, divine knowledge, what is divine knowledge Isa vasya idam sarvam, not only it is false that I am the owner but none is owner but only one Master. Isa vasya. Not one, neither many, one but not myself, He is the Master of the Whole that is God, Lord Krishna. Not only He belongs to Himself but also we belong to Him. This knowledge, what are we? We are slaves to the Master of the world. Jivera svarupa haya-krsnera nitya-dasa, to feel that this is the Truth, I am very smallinsignificant my condition is very pitiful, I to crave mercy, crave help, form the high for my misguided life misunderstood life. All these things have been Divya-jnana: To do away with our local experience, and to invite the respective estimation from the center, the surveyor from the center. What is what? To be introduced only to the environment, to forget my previous estimation, invite the new estimation, and to go on accordingly; to continue combat accordingly. That what we see around us, has got an owner, not ownerless. Neither I am the owner of them. Neither I am the owner of what I see, what I survey; at the same time none is owner who is like myself. There is one owner, and he is always my owner. Now, how to go on mathematical calculation? This is also property, and I am also property. I am his servant. This is his substance. According to the masters will, I have to deal with it. That is serving. he lord is to be served, not to be enjoyed; and his things are also to be served, not enjoyed. That will be the deduction, that will be deduced from divya-jnana. I am a servant in this world. Neither I can fight by renunciation, nor right to renounce. Slave cannot make any strike, that ‘I won’t do the work’, no. You are bound to do your duty, neither you can go on with the work according to your own will, nor you can strike. To say ‘I won’t cooperate’, no. Only one side is open; that you must discharge your duty. If you do not do that, you will commit offense. And offense means punishable. You will be punished. The fact is so stunning. Reality is so cruel. We have no independence of our own. We must not think that we are owners. At the same time, we cannot think that we are owners of our self. That ‘according to my will, I can deal with my environment’, no. You are bound, duty-bound to treat your environment in a particular way;reverential serving way. Then you are normal. Otherwise you are abnormal. You are abnormal and you are to be punished. That is aparadha—offense. Seva, neither bhog, nor tyag. Neither enjoyment, nor renunciation, no rights. No right to enjoy, no right to renounce. Only one side is open. That is to serve. And wehave to face with this cruel reality. At first it might seem to be cruel, to be rough. But if we can understand the underlining purpose in it; then we shall gradually find that this is the only key to a happy life. We are living together, we must have some sort of duty towards our environment. I cannot see me cut off from the things of the environment, an organic whole. The parts are co-related. I have got also, a co-relation to our environment. This is natural. We are a part of the organic whole, and we have our respective duties to one another. Just as this body, one part has got some duty to discharge for the whole; and through that, every part. So neither bhog nor tyag. The Jnanis, the Buddhists, the Sankaraits, the tyagi. Neither their formula nor estimation is right. Nor the exploitationists, ‘ whatever I see is for me’. I am a monarch of all surveyed. That view is also not true. To understand this deeply intellect is a doctor, researcher’s, scholars. But intellect is not sufficient to make us understand. All these difficulties are deprivation. Not only reading from the scriptures independently can impart in us necessary light. To understand thingscontained in the books, or scriptures. Ya ho bhagavat paro vaishnoer sthan. Mahaprabhu says. Go and read, study Bhagavat from a Vaishnava, try to get an angle of vision from him.
Tad viddhi pranipatena pariprasnena sevaya,
upadeksyanti te jnanam, jnaninas tattva-darsinah.
Acaryavan puruso veda. You must have an Acarya if you want to study that revealed scripture. You cannot study it alone, independently. Not in empirical way, that we will be able to understand; only by the descendent method it is possible. That knowledge comes in a descendent method. And it does not depend on our literal education. Literal man will understand more, and the ordinary or iliteral person, he won’t be able to understand spiritual truth, not that. Illiterate can understand, and literate may fail to understand. Independent of this worldly scholarship, only pranipat, paripras seva. Serving attitude, surrender, these things are necessary to culminate, by the higher revealed truth, from the Guru and Vaishhavas. Through them it ill come down to my heart, then to my brain, and to my soul. The soul will be awakened. The souls body will grow. I shall see, come out, from the mundane. In this way Divya-jnana, Diksa, means all these things: to engage oneself in the quest of the revealed truth, through a particular process. Pranipat, paripras seva. Surrender, honest inquiry, and serving attitude. We can inquire that sort of knowledge and understandingwhen we adjust ourselves accordingly; to get the benefit of Diksa. It is not a mere formal thing. It is not that we should only repeat the mantra, we have got.But the mantra wants to say something, it has got its meaning. And it wants to say something to me, and ask me to do that, and I shall have to do that. Then I shall get the desired result. But mere repetition of the few technical soundsdoes not finish Diksa. Diksa is transmitted knowledge. You must utilize that sort of knowledge, in favor of your realization of higher life. Higher life, real life, proper life, and eternal life; life after death. Life after so many deaths, this will continue; eternal knowledge of the eternal soul, about theeternity. Both the knower, and the known, and the knowing. These three things are eternal. He will find himself, that I am an eternal part of this world. And that there is eternity also. I am a part of that, and an eternal relationship is also there. And from that relationship, so many functions, so many activities, presupposed. That sort of duty should be discharged. This is Diksa- Divya-jnana, not mundane, supernatural, transcendental.
Hare Krishna!
["ÄÈÑÊÓÑÑÈÈ Î ÍÀÑÒÎßÙÅÌ"] [Íà÷àëî] [Íàïèñàòü îòâåò] [Ñëåäóþùåå ñîîáùåíèå]