The material world is full of paradigms, dualities that with our temporal and faulty senses it is difficult to perceive what is fact and what is illusion.
There is always some upheaval in the material world which may be good or evil. One who is not agitated by such material upheavals, who is unaffected by good and evil, is to be understood to be fixed in Kåñëa consciousness. As long as one is in the material world there is always the possibility of good and evil because this world is full of duality. But one who is fixed in Kåñëa consciousness is not affected by good and evil, because he is simply concerned with Kåñëa, who is all-good absolute. Such consciousness in Kåñëa situates one in a perfect transcendental position called, technically, samädhi.
tat tat präpya çubhäçubham
näbhinandati na dveñöi
tasya prajïä pratiñöhitä
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
(A.C. Bhaktivedanta Swami Pabhupada. Bhagavad Gita AS IT IS 2.57. purport.)
Bhagavad Gita describes a Yogi of devotion as being one who has withdrawn his senses from the enjoyments and speculations of the world and who has taken shelter in the Absolute - Krishna. In the purport to BG 2:58 Prabhupada explains how, "Arjuna is being taught here to use his senses for the service of the Lord, instead of for his own satisfaction. Keeping the senses always in the service of the Lord is the example set by the analogy of the tortoise, who keeps the senses within."
Similarly, "The senses are compared to venomous serpents. They want to act very loosely and without restriction. The yogé, or the devotee, must be very strong to control the serpents—like a snake charmer. He never allows them to act independently. There are many injunctions in the revealed scriptures; some of them are do-not’s, and some of them are do’s. Unless one is able to follow the do’s and the do-not’s, restricting oneself from sense enjoyment, it is not possible to be firmly fixed in Kåñëa consciousness. The best example, set herein, is the tortoise. The tortoise can at any moment wind up his senses and exhibit them again at any time for particular purposes. Similarly, the senses of the Kåñëa conscious persons are used only for some particular purpose in the service of the Lord and are withdrawn otherwise." Such withdrawl from materialising the senses, and instead keeping them dependent upon Krishna and His vision of hat is to be done, and what is not is the basis of Sruti pramana - when our conclusions are the same as that of the Absolute then and only then can such sensual perception be cent per cent accepted as fact.
Some practical examples of sensuary illusion are shown below for fun, but actually this is serious business. Our spiritual and material lives depend upon us getting it right.
Illussion of Man Playing Horn... Or Woman in Sillhouette?
Woman looking into her Vanity Mirror or Death's Skull
These two faces looking towards each other show
Difference in the world, but some see that there is a oneness.
Our philosophy is that we are inconceivably one and yet different.
Rabbit or Duck the soul inhabits either or both.
Native American Indian or Eskimo - in this world of names and
changing bodies the eternal soul experiences either or both,
before returning to our original home in the spiritual realm.
Is the shastra facing away or facing towards us....
Are we trying to be independent of it, or have we surrendered even a little toward Him...?
hy artha-bheda ivätmani
bhid eva srajivat kåtaù
As one mistakenly considers a flower garland to be a snake or experiences happiness and distress in a dream, so, in the material world, by a lack of careful consideration, we differentiate between happiness and distress, considering one good and the other bad.
”dvaite” bhadräbhadra-jïäna, saba——”manodharma”
”ei bhäla, ei manda”,——ei saba ”bhrama”
The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same. They are like the happiness and distress in dreams. A sleeping man creates his happiness and distress by dreaming, although actually they have no existence.
The other example given in this verse is that a flower garland is originally very nice, but by mistake, for want of mature knowledge, one may consider it a snake. In this connection there is a statement by Prabodhänanda Sarasvaté: viçvaà pürëa-sukhäyate. Everyone in this material world is distressed by miserable conditions, but Çréla Prabodhänanda Sarasvaté says that this world is full of happiness. How is this possible? He answers, yat-käruëya-katäkña-vaibhavavatäà taà gauram eva stumaù. A devotee accepts the distress of this material world as happiness only due to the causeless mercy of Çré Caitanya Mahäprabhu. By His personal behavior, Çré Caitanya Mahäprabhu showed that He was never distressed but always happy in chanting the Hare Kåñëa mahä-mantra. One should follow in the footsteps of Çré Caitanya Mahäprabhu and engage constantly in chanting the mahä-mantra—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Then he will never feel the distresses of the world of duality. In any condition of life one will be happy if he chants the holy name of the Lord. (A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam SB 6:17:30. purport.)
Although Kåñëa is the reservoir of all pleasure, He has a special intention to taste Himself by accepting the form of a devotee. It is to be concluded that although Lord Caitanya is present in the form of a devotee, He is Kåñëa Himself. Therefore Vaiñëavas sing, çré-kåñëa-caitanya rädhä-kåñëa nahe anya: Rädhä and Kåñëa combined together are Çré Kåñëa Caitanya Mahäprabhu. Caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptam. Çré Svarüpa-dämodara Gosvämé has said that Rädhä and Kåñëa assumed oneness in the form of Çré Caitanya Mahäprabhu. (A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Adi-lila 7:11. purport.)
Here's a transcendental paradigm:
kåñëa-mädhuryera eka adbhuta svabhäva
äpanä äsvädite kåñëa kare bhakta-bhäva
The transcendental mellow of conjugal love of Kåñëa is so wonderful that Kåñëa Himself accepts the form of a devotee to relish and taste it fully.
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