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Title: Where real harmony can be found?
User: Nava Gauranga dasa Date: 2007-03-25 03:56:25
Nityananda! Gauranga! Hare Krsna!
Dear Swami Gaurangapada and assembled devotees,
please accept my humble obiesances.
Below is some conversation I am having with a devotee of Lord Shiva who takes the online name of YK (yoga kriya).
I thought that it would be good to share a little of this at our forum. I hope it can be a blessing in some small way.
ummm... coming back to this thread Should Christians be friends with Hindus/HareKrishnas/etc... I keep wondering.. should a human be friends with a fellow human being, irrespective of his faith and form of God he prefers to worship... is there more that can actually bring us together in this short life than the differences we so caringly meditate upon, to keep us apart as groups , sampradayas, peoples, nations, etc.?
hmmm... I think we can still find more reasons to be friends for the difference in our philosophical line of thinking. But even if strictly speaking from a religious point of view too, I think a Hare Krishna or a Christian or a Hindu, still should understand that the other person is also child of one God and breathes the same air as me, and is sustained by the mercy of the same Lord, no matter how many different names he is called upon by us. Quote by yK
Yes I think so. In a deeper sense this very breathe that sustains us is the breathe of God (Spirit). The depth of diversity expressed in this material sphere is beyond discovery. From the insects to the animals, to plant life and way up to the diverse stars and planets. Not to mention the diversity in the human experience, with individual sentiments, feelings, moods and expressions. So if this material sphere is considered a reflection of the spiritual environment, how much more so must the unlimited variety be there. The sages have pondered on this very thing for sure. In some sense the Absolute diversity and unity is indescribable by words. But we know in our heart of hearts, that in that transcendental environment everything is working in complete 'harmony'. Simultaneous Oneness and Difference. A unity in diversity. Because of that intrinsic nature, we also desire that harmony in this material realm. But because of the nature of the material atmosphere some difficulty is found in achieving this.
Srila Bhaktivinoda Thakura in his Sri Krsna Samhita (a commentary on the essence of Srimad Bhagavatam) states that realization of the Absolute cannot be attained by argumentation, but only by deep absorption/contemplation can this truth be revealed to the heart. If we peel back every layer, both external and internal, by good fortune we may come to the very sweet center. Which will be saturated in Divine Love.
It is my conviction that God is unlimited. That spiritual life and existence is a positive and progressive immortality. So surely this indescribable truth ( the words 'indescribable truth' are used in Sri Krsna Samhita) cannot not be boxed by our argumentative mundane conceptions. The very nature of that eternal existence, is that it is ever expanding, ever increasing and ever new (nava) Divine Love. So the highest conception must be where that love is at its highest intensity. So our small minds and argumentative propensity, try to limit what is actually unlimited. How can we say what is highest, when the nature of the Absolute is limitless, and cannot be boxed in? The very nature of Divine Love and it's intensity is limitless, eternal, ever expanding and ever-new (nava). This dynamic between soul and Soul is inconceivable and incomprehensible.
This is where we get ourselves into trouble. We try to describe this inconceivable truth by the process of argumentation. So therefore we enter disharmony because of limited relativities and conceptions. But saying this, if this Absolute is the very core of our existence it must be able to be realized to increasing degress, and that process is Samadhi (absorption) - self realization.
In my personal spirituality I find that I can accommodate different conceptions because of the nature of the unlimitedness of the Absolute. And the ever-new dynamic is, spiritual existence (increasing Divine Love) between soul and Soul. That infact this Vaikuntha realm accommodates all possibility of the unlimited. For it is unlimited. What is the depth of Divine Love? Can love between soul and Soul be confined? Surely not. It is without boundary. Gaudiya Vaisnava's take shelter of the Hladhini Shakti (Sri Radha). The depths of her love for Krsna is limitless, it has no bounds. It is ever-new and increasing. Because Krsna's beauty is unlimited.
The sage who penned Srimad Bhagavatam, through Samadhi has described for us, this sweet core. He has penned the Krsna conception. Which when understood in a deeper sense gives the possibility for unlimited increasing sweetness to exist. I stress here that the very nature of Divine Love between soul and Soul is unlimited. The Krsna conception gives scope to this. Our small minds cannot conceive of something without boundaries, but infact Divine Love is of this very nature.
So yK I have talked with you enough times online now to know I can open up a little about my personal spirituality. And that in this spirituality I have come to understand, through conviction, that the very nature of God is unlimited. So in this Vaikuntha realm all conception and scope is possible. It sits well with me, because even on a mundane platform, where difficulty in dialogue and harmony often manifests, still harmony and unity of diversity may be accommodated. With higher realization and understanding. Because all harmony exists in the spiritual realm (Vaikuntha), we also crave harmony in this material sphere we have found ourselves in. Harmony is deep within us卛t is our intrinsic nature. At the core of our very being. And I believe is possible to be attained, through deeper realization and Samadhi.
So thank you for allowing me to share some of my personal spiritual life with you. I desire to understand the depth of Sri Krsna Caitanya Mahaprabhu (Gauranga). Therefore I have taken shelter of a Guru who is deeply attached to Lord Caitanya. I believe at the very core of Lord Caitanya is the existence of Srimad Bhagavatam. I feel drawn to this conception very much so. And with this conception I am grateful that I can accommodate all the variegated existence found within Vaikuntha. As I stressed earlier, I feel the very nature of God is unlimited.
Please allow me to share a little from the Sri Krsna Samhita (by Srila Bhaktivinoda Thakura). It is one of my favourite scriptures and speaks of the very heart of Sri Sri Guru and Gauranga. I feel that at some point we need to leave behind the platform of argumentation and enter deeper and deeper levels of Samadhi. There we will find the very core of our being, where true harmony exists. Where all things can be accommodated. This Sri Krsna Samhita is the heart of Sri Caitanya's profound exixtence. It can be found online here:
Om Shanti匩ava Gauranga dasa.
Sri Krsna Samhita, (Essence of Srimad Bhagavatam) by Srila Bhaktivinoda Thakura Chapter Five, verse two. All glories to Lords Nityananda-Gauranga! Nityananda! Gauranga! Hare Krsna!
"Being overwhelmed by the sound of Krishna's flute, the gopis of Vraja worshiped goddess Yogamaayaa with a desire to attain Krishna. The appearance of the truth of Vaikuntha in the pure consciousness of the living entities of this world is called Vraja. The word vraja means "to go." It is impossible to elevate oneself in this material world by rejecting maayaa, therefore one should take shelter of favorable material items and try to search for the indescribable truth. For this reason living entities who have attained the mood of gopis take shelter of the great goddess Yogamaayaa to help them attain the Lord's pastimes in the spiritual world."
Sri Krsna Samhita (Essence of Srimad Bhagavatam)
by Srila Bhaktivinoda Thakura.
Achievement of the
Lotus Feet of Lord Krishna
vyasena vraja-lilayam nitya-tattvam prakashitam
prapanca-janitam jnanam napnoti yat svarupakam
Shri Vyasadeva has explained the eternal truth while describing the pastimes of Vraja. This eternal truth is beyond the realm of material knowledge (see 2.41-43).
jivasya siddha-sattayam bhasate tattvam uttamam
durata rahite shuddhe samadhau nirvikalpake
This supreme truth shines in the living entity's pure existence. This pure existence is attainable by conditioned souls through pure absolute samadhi, which vanquishes all impediments. There are two types of samadhi梐rtificial and absolute. The devotees accept natural samadhi as absolute and fabricated samadhi as artificial, regardless of whatever explanations the jnanis have. The soul is spiritual, therefore the qualities of self-knowledge and knowledge of other objects are naturally present in him. By the quality of self-knowledge, one can realize one's self. By the quality of knowing other objects, one can realize all other objects. Since such qualities are the constitutional nature of a living entity, where is the doubt that natural samadhi is absolute? A living entity does not require to take shelter of another instrument to understand the supreme object. Therefore this samadhi is faultless. But when one takes shelter of Sankhya-samadhi, which entails faulty or unnatural activities, it is known as artificial samadhi. The constitutional activities of the soul are called natural samadhi, for the mind has no jurisdiction in these activities. Natural samadhi is easy and free from misery. If one takes shelter of this samadhi, then the eternal truth is easily realized.
maya-sutasya vishvasya cic-chayatvat samanata
cic-chaktyavishkrite karye samadhav api catmani
The pastimes of Vraja have been perceived and described through the process of natural samadhi, in the form of self-realization. Although the names, forms, qualities, and activities that are used to describe Vraja-lila appear almost mundane, that is only because the material world created by Maya is similar to its origin, Vaikuntha. Actually the soul's natural samadhi is a function of the spiritual potency. Whatever is perceived through natural samadhi is the ideal example for the material world, not imitation.
tasmat tu vraja-bhavanam krishna-nama-gunatmanam
gunair jadyatmakaih shashvat sadrishyam upalakshyate
For this reason Krishna's names, qualities, and forms have a similarity to material names, qualities, and forms.
svaprakasha svabhavo 'yam samadhih kathyate budhaih
ati-sukshma-svarupatvat samshayat sa vilupyate
Self-realization comes through self-illumination. Learned scholars call self-realization samadhi. This is very subtle. If there is a tinge of doubt, it is practically lost. Many truths such as the living entity's faith in his own existence, the living entity's eternal existence, and the living entity's relationship with the Absolute Truth are realized through natural samadhi. "Do I exist or not?" "Will I exist after death?" "Do I have any relationship with the Absolute Truth?" If one develops such argumentative doubts on the truth, then his natural samadhi becomes contaminated with prejudices and gradually forgotten. The truth can never be lost; it can only be forgotten. The soul's eternality and the existence of the Absolute Truth cannot be established by argument, because argument has no entrance into the realm beyond the material world. Self-realization is the only way to establish these truths. The devotees of Krishna always realize their eternal home, Vaikuntha, and their eternal occupation, service to Krishna, through natural samadhi, or self-realization. When a spirit soul practices natural samadhi, he progressively realizes the following subjects: (1) his self, (2) the insignificance of the self, (3) the supreme shelter, (4) the relationship between the shelter and the sheltered, (5) the beauty of the qualities, activities, and form of the shelter, (6) the relationships amongst the sheltered, (7) the abode of the shelter and the sheltered, (8) the absolute time factor, (9) the various moods of the sheltered, (10) the eternal pastimes between the shelter and the sheltered, (11) the energies of the shelter, (12) the advancement and degradation of the sheltered by the energies of the shelter, (13) the misidentification of the degraded sheltered, (14) the cultivation of devotional service for restoration of the degraded sheltered, and (15) the degraded sheltered regaining their constitutional position through devotional service. These fifteen along with other inconceivable truths are realized. The more material knowledge is mixed with one's natural samadhi, the less one can realize the truth. The more one is able to advance on the path of natural samadhi by controlling argument, which is like the minister of material knowledge, the more one can open the storehouse and acquire indescribable spiritual truths. The storehouse of Vaikuntha is always full. Lord Shri Krishnacandra, the lovable object of all, constantly invites the living entities through the open door of that storehouse.
vayam tu samshayam tyaktva pashyamas tattvam uttamam
vrindavanantare ramye shri-krishna-rupa-saubhagam
We have destroyed the doubts that hinder samadhi, and we are seeing within the inner circle of Vaikuntha the beautiful form of Shri Krishna, who is the topmost personality of Vrindavana. If our samadhi would have been polluted with material knowledge and if the propensity for argument, after giving up mundane knowledge, would have intruded in the process of samadhi, then we would not have accepted the quality of variegatedness of the spiritual world and we would have proceeded only up to impersonal Brahman. But if material knowledge and argument was to some extent subdued and intruded only to some extent into the process of samadhi, then we would have accepted the eternal differentiation between the soul and the Supersoul, and nothing more. But since we have totally submerged this wicked propensity of doubting, we have attained complete realization of the beautiful form of the supreme shelter.