The Answers Revealed
By Śrīla Bhakti Siddhānta Saraswatī Ṭhākura, excerpted from Relative Worlds.
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, i.e. to sacrifice our cognitive principle, as is inculcated by a certain school. Maximization of knowledge might swallow up the two different positions of observed and observer, and will proselytize 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 labored 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 monopolized 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 sensuous activities are hitherto confined in the non-Absolute, and when we care most for the immutable situation of the Absolute, no mutability should dissuade us from our targeted 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 within him. This will give us the much coveted situation of continuing our living activities 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.
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