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Chapter 2 - The Answers Revealed
The enjoyer of the objects, as well as the enjoyed objects, are both situated in a tentative position of time. As the provisional existence and activities are captivated in a part of time, these discrepancies should be redressed to have a proper solution of these puzzling questions. We deal with shaky non-absolute things. So we should have an inner desire to know the direction of the Absolute. We have had an irrepressible function of handling the phenomena by our senses, and also the objects of manipulation of the senses are found to be transformable. Because we are compelled to select our position at a place where there is no trouble, we therefore seek for deserting ourselves from all limited platforms.
Association with the phenomenal objects has given vent to disruption, so dissociation is picked up as a remedy. How to handle this function should be the next question. By dissociation we mean to get rid of the relativity of knowledge - to sacrifice our cognitive principle, as is inculcated by a certain school. Maximisation of knowledge might swallow up the two different positions of observed and observer, and will proselytise to singular observation. In that case the uninterrupted knowledge cannot fly rationally without the two wings of Eternity and Bliss, although this seems to be secured by laboured dissociation of manifestation.
When we ascertain that non-cooperation will give us what we have sought, do we mean to make ourselves abstain from all necessities of life, in order to gain perfect dissociation from the imperfected objects? The answer will be 'no'. We need not put a stop to receiving the necessities of life, but we accept those functional activities necessary for our definite purpose. We will welcome the manifestive aspect and finite inadequate things to serve as ingredients facilitating the Eternal Blissful Knowledge, without any reference to our dislocated enjoying mood. If they form to be of any use to the Absolute, the temporal and faulty phases are indirectly removed from the conception of such things. So we need not have any apprehension as to their unsuitability and will discern the immaculated aspect of those things, which otherwise prove snares to us if they are monopolised for our impure purpose.
The insipid situation of an impersonal conception need not predominate over us as a settled fact. At the removal of our enjoying aspiration in Connection with our temporal entities, we would naturally associate such things as elements incorporated with the Absolute.
Then comes the question, "What are the salient features of the Absolute and what should be the nomenclature of the Absolute?" The Absolute is evidently to welcome all sorts of manifestive nature, instead of lurking Himself as the unknown in a region beyond our sensuous scope. Our sensuos activities are hitherto confined in non-absolute, and when we care most for the immutable situation of the Absolute, no mutability should dissuade us from our targetted object. If we can clear our position from serving transformable objects, and when we have only singular motive of serving the immutable Absolute, we must trace the connection of all manifestive things with Him. This will give us the much coveted situation of continuing our living adivities in His service in this world too, without an undesirable attitude of enjoying the same.
The burden of enjoyment is now shifted to the Absolute, and we, being His irregular subservients, help Him in serving by these ingredients, which are His imperishables, though they were acknowledged by us to have been meant for our use. So the greatest facility is accorded by our serving temper, in place of our wrong enjoying mood which proves fruitless in the long run.
Dissociation from undesirable things, when we have a view of the Eternal Blissfull Knowledge, will be exactly dovetailed if we can trace out their connection with the Absolute, having no bearing of co-sharing with them, but simply to welcome them with a consideration that they have only Eternal association.
We meet men who cherish the view of dissociating themselves from all manifestive features of phenomena in their would-be emancipation, and who want to deprive them of their utility in order to gain the full scope of impersonation. They are found to non-cooperate with the earthly phenomena under the apprehension of having been entangled with such association. As they have no knowledge of their self, or have misguided conception of self - like a cow mistaking under an old apprehension the red clouds as flames of burning fire - they want to flee from the very nature of the transitory perspective aspects of the phenomena.
A failure of true detection compels them to exhibit their diffidence of accepting the wholesale manifestive nature of even the Transcendence. They want to carry their defective impression to the Transcendence, considering the Transcendental Region to be identical with the prison of mundane phenomena. So it should be a matter of grave consideration whether to show our back to all aspects, by turning ourselves to follow the undifferenced monistic phase of the Absolute.
The view of the Transcendental subjectivity in our present activity is more or less misunderstood. So to get relief from such erroneous impression we must not neglect to utilise everything, as far as possible, for the service of the Absolute; and must not participate in the views of miscarried decision of the impersonalists. If we do not do so, we will class ourselves among the imprudent.
Four years after His meeting with Raya Ramananda, in the early part of 1516, the Supreme Lord as an ascetic met Sanatana Goswami for the second time. The latter asked his Master to enlighten him regarding his own self and the threefold troubles he has to meet during his journey of life. The Lord taught him that human souls are eternal karsnas: they have originated from the borderland energy of Absolute, Shri Krishna, with the neighbouring dominions of phenomena and transcendence on two sides.
The subservient souls, being simultaneously associated with and dissociated from the Absolute, are themselves no positive substratum, but merely distinguished from the Absolute by their quantitative designation of energy. Forgetful of their true situation, they are susceptible to isolate themselves by enwrapping with foreign quality from the Absolute, whereas they have the same quality as the Absolute, with a magnitudinal variegated position.
This very Transcendental Absolute Truth has disclosed the two-fold aspects of relativity, reigning in the temporal mundane sphere, as well as in the Transcendental Eternal Plane. So the question of relativity is to be treated in these two aspects independently, without subscribing to opinions of impersonalists who have no other treasure to explain away the phenomena in derogatory situation.
On the western banks of the Ganges, close to the Panchanada Bathing Ghat, the retired administrative authority welcomed the Transcendental description of Full Knowledge, Who was never confined to the empirical activities of the learned renunciators, including Prakashananda Saraswati, who was inculcating avoidance of mundane relativity of knowledge. His high-sounding pedantic feats were properly cowed down by the Master, Who posed to be a member of the impersonalistic school. The band of impersonalists, who were known to have gained the civic guardianship of India from time immemorial, got the true impression of the Ever-Immutable Undeviated Relative Knowledge.
Sanatana showed himself as if busy with philosophic discourses by his external activities, and was posing in securing knowledge by participating in the views of empiricists. Not only did he exhibit the opportunity of audiencing the Transcendental Narratives of the different manifestations of the Transcendence Himself, but the positive view can also be secured by all honest followers of that great sage who will show a sincere aptitude to be associated by following Absolute delineations.