Inquiries Into the Absolute: Digest 142, Vaikuntha, Ayodhya,

[Guest guest]

Digest 142, October 30th, 2005. Answers by His Holiness Romapada Swami Maharaja

**You are welcome to send in your questions to HH Romapada Swami at

iskcondc with the word "Question" included in the subject line.

 

Vaikuntha, Ayodhya, Dvaraka, Goloka, Avataras

*********************************************

 

Question:

Recently I read this quote attributed to Srila Bhaktisiddhanta Saraswati

Thakura purported to be published in the Harmonist (Sri Sajjana Tosani,

Interview with Professor Johans, head of the Department of Philosophy, St.

Xaviers College):

 

"The bliss available in Ayodhya is better than that in Vaikuntha; the bliss in

Dwaraka is superior to that in Ayodhya; and the bliss of the denizens of Goloka

is the climax of all bliss. The difference in the degree of a particular Rasa

or sentimental mellowness is the cause of the difference in the degree of the

bliss. Even the afflictions and distresses that may be there in Goloka dance on

the crest of all forms of blisses and happinesses; these are rather nourishers

of the highest form of bliss."

 

How is this so based on the authority of the puranas? I can understand this

point coming from a philosophical predilection, but based on objective

interpretation, how can we say that there's a difference of superiority when

one attains the association of the absolute supreme?

 

Answer:

 

Objectively, or rather in terms of material distinctions, there is no

differentiation of inferior and superior in the Absolute realm. And yet there

is unlimited variegatedness. Variety is exhibited in different degrees of

perfection, i.e there is perfect - more perfect - and most perfect. The

implication is that in the relative world, by exalting one object we

automatically denigrate another to a lower status as being faulty or lacking in

some way, whereas in the Absolute Realm, appreciation of greater perfection

does not imply a lack of perfection in another.

 

Intensity of attraction and affection is exhibited in varying degrees within

each rasa, and Krishna is reciprocally respondent to His variegated devotees:

thus there are different, ever-increasing levels of loving exchanges and

corresponding bliss.

 

Another aspect of transcendental variegatedness lies in the intimacy of

services and loving exchanges, as illustrated in Brhad-Bhagavatamrita. All the

different grades of devotees in different Vaikuntha realms indicated in the

above quote are fully satisfied in their respective relationships with the Lord

of Vaikuntha, according to their individual constitutional rasa. There is no

envy, nor is there any tint of dissatisfaction or hankering for achieving a

superior position. And yet there is an objective acknowledgment of the greater

degree of intimacy and loving exchanges enjoyed by the more confidential

devotees.

 

For example, Hanuman is perfectly satisfied in his relationship with Lord Rama

and would not accept any other position, even if it were offered to him. At the

same time, he glorifies the uncommon and most confidential pastimes of Krishna

and the superior perfection attained by the Pandavas, the intimacy of their

service and the Lord's reciprocation with them. (Sri Brihad Bhagavatamrita,

Chapter 4) In the Bhagavatam also we read of the appreciation Queen Kunti and

Devaki have for the love of Mother Yashoda, and so on.

 

The adoration of Krishna's abode and pastimes by the acharyas in our disciplic

line are not entirely built on their predilection towards worship of Krishna.

While that is indeed the mood of the followers of Lord Caitanya, it is also

based on ample evidences and conclusions supported by shastra. Krishna or

Govinda is the fountainhead of all the multi-incarnations, as confirmed in the

Bhagavatam, Brahma samhita, as well as other puranas and Upanishads. All the

plenary incarnations of the Lord are also equally powerful as He is and yet

Krishna is the Primeval person; Brahma Samhita gives the example of many

candles lit from one original candle. (Text 46) Narayana is the majestic

manifestation of Krishna and all the majestic attributes of Krishna - sixty in

number - are fully present in the various incarnations expanding from Narayana.

But Lord Krishna or Caitanya Mahaprabhu, as the avatari, possesses special

excellences that surpass all others; you may know these four special qualities

described in Nectar of Dev

otion Chapter 21.

 

This is yet another aspect of transcendental variety exhibited as different

features of the Supreme - aishvarya, madhurya and audarya. Krishna's form,

qualities, pastimes etc in Goloka Vrindavan are characterized by intense

sweetness (madhurya) that includes, surpasses and overshadows His majesty and

opulence (aishvarya) in Vaikuntha, Ayodhya or Dvaraka. We know from the

exchange between Lord Caitanya and Vyenkata Bhatta that because of her

aishvarya bhava, Lakshmidevi was unable to enter the rasa dance, despite her

performing severe austerities for that end, although there is no factual

difference between Narayana and Krishna. (Cc Madhya 9.111-138) Similarly, the

pastimes of Lord Caitanya manifest unparalleled magnanimity that eclipses His

opulences and sweetness, which are also simultaneously present in their

fullness in His pastimes.

 

Question 2:

 

If we see a difference between the principal avatars, isn't this considered an

offense?

 

Answer:

 

There is no offense in considering these transcendental distinctions between

the different features of the One Supreme Lord, in the light of scriptures, as

long as there is no intended disregard, mundane judgment or putting down of

particular feature of the Lord or His devotees. The essence of Lord Caitanya's

teachings is to appreciate the simultaneous oneness and difference in these

transcendental varieties.

 

As we see in the dealings of Lord Caitanya with devotees such as Vyenkata

Bhatta or Murari Gupta, even while discussing differences and glorifying the

supremacy of Goloka Vrindavan, Lord Caitanya offers immense respect and

acceptance for all the different moods of worship of the Supreme Lord,

according to the intrinsic mood of the devotee, and there is no display of

mundane party divisions.

 

-----

This digest on the web:

http://iskcondc.org/cgi-bin/renderphilo.pl?digestname=digest142

 

All previous digests in one file (with responses to about 400 questions):

http://iskcondc.org/cgi-bin/renderphilo.pl?digestname=digest00

 

Responses to Some Frequently Asked Questions (Karma, free-will, demigods, Lord

Siva, why are we here, how to control the mind, Deity worship, marriage, Jesus

Christ, spiritual and material relationships and morality of Lord Krsna's

conjugal pastimes, spiritual master, spirit soul/jiva/living entity):

http://www.iskcondc.org/cgi-bin/renderphilo.pl?digestname=digest999_faq

 

To , or change/add your email address please send email to

iskcondcr Please reply to this email at iskcondcr if you

choose to discontinue receiving these digests. If you have received the

"Inquiries Into the Absolute" digests despite requesting removal in the past,

please let us know immediately by emailing us at iskcondcr These

functions are currently not available at the ISKCON DC website or by emailing

admin (AT) iskcondc (DOT) org.

-----

** A brief biography of His Holiness Romapada Swami is available at:

http://www.prastha.com/cgi-bin/uncgi/renderphilo.pl?ndx=2

** This and all previous digests are available on the web** They can be

accessed at: http://www.iskcondc.org -> Inquiries into the Absolute

http://www.iskcondc.org/cgi-bin/renderphilo.pl?ndx=132

ISKCON DC Philosophy Website:

http://www.prastha.com/cgi-bin/uncgi/renderphilo.pl

Related Sites: http://www.romapadaswami.com, http://www.caitanya.com

-----

 

This email has been sent to you by the ISKCON temple of Washington D.C. Our

contacts are:

Email: iskcondcr

Web Address: http://www.iskcondc.org

Postal Address: 10310 Oaklyn Drive, Potomac, MD 20854-3932