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Student: Guru Maharaj? Could you tell us. Advaita Prabhu: the incarnation of Mahāviṣṇu or Śiva Śaṅkara?
Mahāviṣṇu. Mahāviṣṇu means Sadāśiva. The outer descent is Śiva. Advaita Prabhu is considered as Mahāviṣṇu or Sadāśiva, the devotee Śiva. Not the master of this world as giving punushment to the [indistinct] of this world by dissolution, by imparting dissolution. But that Vaiṣṇava.
vaiṣṇavānāṁ yathā śambhuḥ
Sadāśiva. Sadāśiva has got his kingdom just below the Vaikuṇṭha. Śiva is the conception of impersonal and the personal both combined. Personal. Differentiated, non-differentiated. Of the differentiated covering the non-differentiated area, Virajā, Brahmaloka, non-differentiated. But covering that something extended towards the Vaikuṇṭha, in the plane of dedication, and something towards the land of exploitation. That is the conception of Siva.
That the portion or the function that is found internal to Vaikunṇṭa, that differentiated conscious area, that is Mahāviṣṇu. And this side, that is Rudra. And the whole non-differentiated area within him.
sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān
viriñcatām eti tataḥ paraṁ hi mām
avyākṛtaṁ… [SB 4.24.29]
Not very expressive. Very mystic conception of Śiva. Differentiation in this side and also that side. And the middle, margin. Covering this margin, something extended this side, something that side. This side: the lord of exploitation and that side: the serant of Nārāyaṇ. That is the peculiar position of Mahādev.
There is tyāg. Tyāg and bhog, bhog and sevā. Three things mixed there. Śiva represents… bhoga in this. He is the enjoyer of Māyā. Opposition. Leader of the opposition party. The leader, husband of Māyā. And on the other side he is the servant of Viṣṇu.
And also the middle, the margin position also he is covering: tyāga. Renunciation… Enjoyment, renunciation and service. Three things together. Mahādev.
Sometimes he is seen to enjoy here. But his tendency is turned always to getting out of this enjoyment. He is a beggar. But still he is married and he has got his children. Sometimes he lives with them. And sometimes wandering as beggar, renunciation. And sometimes he is seen to fight against Nārāyaṇ, Viṣṇu, giving opposition, giving indulgence to the demonic class. And sometimes he is seen very submissive to Nārāyaṇa, and praying to him: «Why […] used him. […] this awful duty, it is my bad luck, you are my Lord. You have given attachment. This function, this is very undesirable for me». Submitting(?) him, even fighting against, going to fight in favour of his demon disciple. In this way. The mixed thing.
That the beginning of Vaikuṇṭa and the highest position of this Māyā. And including the renunciation. Take up this…
[sanskrit] gaura … bhakta tamas
But now he is disappointed. So he is besides himself. Can’t contain within himself. What to do? [Upnight?] [… secret type??] [the thing is one and same??] Jumbled together.
Hare Kṛṣṇa Hare Kṛṣṇa
Kṛṣṇa Kṛṣṇa Hare Hare
Student: [indistinct] I wish I… Some things I could say to her because I cannot know anything myself about Ramakrishna.I wish I had known something about Ramakrishna in order to…
But what she told.
Student: Yes, I could not answer her. She kept on saying Ramakrishna is the same as Hare Krishna.
I am quite satisfied with Ramakrishna. You do not know him properly. So you are boldly giving assertion like that. What do you know about Ramakrishna? She will tell against you. Who is Ramakrishna do you know? He is both Rāma and both Kṛṣṇa. [chuckles] Rāma and Kṛṣṇa both combined, He is Ramakrishna. What do you know? They will say to you.
Gaura Hari, Gaura Hari, Gaura Hari, Gaura Hari, Gaura Hari.
Acyutānanda told. With the student, that wherever I have gone I found that a general educated public is in the hand of Ramakrishna mission. We have to fight with them. Worst enemies, Ramakrishna mission. They are capturing the field. Then we are to fight with them if we at all want to do some good to the public. Mostly educated section under the influence of Ramakrishna mission. Whatever you do this is alright. Any, any conception of religion is alright. I told if we hate Ramakrishna, If I preach […] if one can hate Ramakrishna they become, they will achieve salvation. Will you accept that? Any opinion you are [indistinct], any opinion. And this is my opinion, you record.
Your first and worst conception… conviction, that Ramakrishna should be accepted as the highest authority. If one does not do, then we will [indistinct] him? Never. [chuckles]
Gaura Haribol, Gaura Haribol, Gaura Haribol
yata math, tata math
[indistinct] on the basis of the Śaṅkar Āchārya. Their basis is Śaṅkar Āchārya. Māyāvād. All saguna, māyā, everything is misconception. There is variety in misconception: raja guṇa, sattva guṇa, tama guṇa. Misconception also may be deeper, deepest or very… less deep may be. Sattva, raja, tama. But all misconception. There the common thing. Misconception. There is conception. Classification of misconception also. And proper conception, it is beyond our knowledge.
This is their… Long and short is this: proper conception, conception of the truth is beyond our conception. Unknown and unknowable. Just like the [composition?], just like deep sleep. Like deep sleep, something like that. That is the conception of the real truth. And all other, whatever we are conscious of, that is misconception. Of different degree. Good or bad according to a degree of misconception. That is Śaṅkar Āchārya.
And there is truth. And we can awaken the world of truth, and that is of the gradation, hierachy. How we can understand truth? What sort of life will we have there? Just the opposite here in the misconcieved world we have a life in exploitation and there just the oppposite: in dedication. In dedication. Then we are to understand what is dedication. We are to understand exploitation, what is the general misconception. Root of general misconception is exploitation. Just opposite — dedication. There we can have such gradation. Everything will be detailed.