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Sharanagati

Collected words from talks of Swami Tirtha




магьосникът

(from a lecture of Swami Tirtha, 07.01.2016 evening, Sofia) 

(continues from the previous Monday) 

“Similarly the sannyasis have come out from the head, the vanaprasthas from the arms, the grihasthas from the waist and the brahmacharis from the legs.”[1]

Who is the brahmin? The brahmin is the teacher of all the kshatriyas, all the vaishyas and all the shudras. And who is the sannyasi? Sannyasi is a teacher of even the brahmins. Then, I told you, we have to find our place in this structure. So, who is on the top? It’s the sannyasi – so? ‘I have to become a sannyasi! Because I want to be on the top.’ Is this the proper way to find our place? It’s not, of course. It’s not enough to have orange clothes. You must have an inner attitude of independence. Or for grihasthas it’s not enough to have an ability to make children; you have to become a real head of a family. And all other social groups – they have to qualify themselves.

“These different orders of society and grades of spiritual advancement are conceived in terms of qualification. It is confirmed in the Gita that the four social orders and the four spiritual orders are created by the Lord Himself in terms of different individual qualities. As the different parts of the body have different types of activities, so the social orders and spiritual orders also have different types of activities in terms of qualification and position. The target of these activities however is always the Supreme Personality of Godhead and as it is confirmed in the Gita, He is the supreme enjoyer. So, for example a brahmin, who is born out of the head of the Supreme Lord, his business is to preach the transcendental Vedic sound shabda-brahman. Similarly the kshatriya has to protect people from the onslaughts of maya. The vaishyas are meant for producing agricultural products, trading and then distributing them. And the working class is meant to help the higher classes by bodily labor. In this way there is a full cooperation and spiritual advancement among all the different orders of society. And when there is no such cooperation, the members of society will fall down. That is the present position in the Kali Yuga.

Lord Krishna instructed Uddhava that by following the instructions of social and spiritual orders of human society, one can satisfy the Supreme Personality of Godhead. And as a result of such a satisfaction, the whole society gets all the necessities of life amply without difficulty.” So, the key to success in life is a proper consciousness of all the participants of the society.

“Krishna says: “My dear Uddhava, all persons are engaged in activities. If by the result of either such activities they worship Me, automatically they become very happy within this world as well as in the next.” So, in the bhakti movement this is so nice that there is no need of even designating oneself as brahmin, kshatriya, vaishya, etc. or brahmachari, grihastha, etc. Let everyone be engaged in whatever occupation he has now. Simply let him worship Lord Krishna by the results of his activities. That will adjust the whole situation and everyone will be happy and perfect within this world.”

Mahaprabhu said: “I am not a brahmin, I am not a sannyasi, I am not this, I am not that. I’m a servant of the servant of the servants of the Lord.”[2] So, if we want to find our place in this structure, this is my suggestion. Let’s all become servants of the servants! Why? Because a good servant is always connected to his master. He cannot live without the master. This is not a material service connection where you definitely want to live without your service and without your master, because you are obliged to do that material service. In forced situations we hate our masters, and we hate being a servant, and we don’t like these activities. Let’s turn it into a spiritual practice – where we appreciate our masters, when we like to be a servant and when we like these activities and happily perform them.

This is the divine varna-ashrama – the divine social and spiritual structure. The ultimate source of that structure is divine. And the ultimate goal is also divine. If something originates from the Supreme, it will help us find our way back home to this original source. If something is developed out of the mud, it will help us go back to the mud. Life comes from life, consciousness comes from consciousness and love comes from love.

 

(to be continued)

 

[1] Nectar of Devotion, Chapter 2

[2] Chaitanya Charitamrita, Madhya, 13.80



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