r Ka The

The Absolute Center

by r rmad Bhaktivednta Svm Mahrja

 

 

[NOTE: This page uses Balarama font (available here)
for better transliteration of Sanskrit into English]

 

Published in 1950

Bhagavnera Kath 6

 

 

Transcendental Communism

 

Our previous mahjanas have created a platform upon which people can perform karma yoga, by establishing service to Viu in the ordinary household through the rules of arcana. Arrangements for people to serve Viu must similarly be made in every big factory, commercial enterprise, large hospital and other worldly institution. This will in fact establish transcendental communism.

 

Do designate Nryaa as daridranryaa, destitute Nryaa. It is enjoined in the scriptures that one is to show mercy to the poor by establishing the worship of Nryaa, the Lord of all beings. This Nryaa is viu-tattva, in the category of the Personality of Godhead. Although many forms of viu-tattva are manifest eternally, the mahjanas have revealed the process of service to three principal deities - namely, r r Lakm- Nryaa, r r St-Rma and r r Rdh-Ka. Service to Them is propagated throughout India.

 

I request the owners of the large factories and mills to establish the service of one of these three forms of Bhagavn accompanied by His akti, and to distribute Their prasda. If this is done, hostility between the wealthy and the working class will cease, because by such service both will become karmayogs.

 

The workers in big factories are usually unable to maintain their natural innocence, and thus they gradually regress to the lowest levels of society. There can be no auspiciousness for society if most of its people are infused with such tama-gua, the material mode of ignorance.

 

Therefore, if the factory owners can simply distribute this bhagavat-prasda, which is the remnants of sacrifice, to their workers, then gradually an inclination for Bhagavn will awaken in both the distributors (i.e. the wealthy) and the people who honour that prasda (i.e. the working class). Thus people in all divisions of society will unite in their affection for each other. As long as people are controlled by their own selfish desires, however, apparent unity will be temporary and indeed the cause of all calamities.

 

If those who are driven by self-interest try to agitate the working class, whose members have fallen from their true nature, they will be unable to better themselves or perform any welfare work for such labourers. Opposition to the ideal expressed above actually results in the workers becoming the enemy of the wealthy. What, then, can be said about their fate? By acting with envy towards Viu, both the prosperous and the working class are tainted by the influence of Kali-yuga and resort to fallacious arguments. This leads to great enmity between them and to a general state of chaos in the world.

 

The members of the communist party, for instance, have expended so much wealth, mental prowess, andenergy, even to the point of sacrificing their own lives, just to promulgate the communist ideal. On the strength of communism, the Bolsheviks cherished dreams of happiness within a large family, and to safeguard their own interests the working class have

formed unions and persecuted those of wealthy descent. The only easily achieved remedy for this kind of complicated crisis is the performance of karmayoga, or activities for the purpose of yaja.

 

Service to the Absolute Centre

 

Our human society has created UNESCO, the United Nations Educational, Scientific and Cultural Organisation, to forge an ideal unity centred around the family unit. UNESCOs message broadens out from the family to include the village, from the village to incorporate the nation, and from the nation to embrace the continent. The Organisation was meant to expand and disseminate its ideas through this strategy. However, if propaganda will be spread in this way, we should devote our attention to redirecting peoples focus towards the Supreme Lord, the centre of everything.

 

If we apply UNESCOs strategy of aiming for the centre to our own bodies, we see that prominent within the body are the senses, but superior to the senses is the mind. The intelligence is higher than the mind, and the false ego is still higher than the intelligence.

Although the false ego is pre-eminent, the pure, conscious self - the I - is even superior to the false ego, as it is a part and parcel of viu-tattva. In the universe, the root cause of attraction and the absolute centre is viu-tattva. Prahlda Mahrja therefore states:

 

na te vidu svrtha-gati hi viu

duray ye bahir-artha-mnina

 

-Bhgavatam (7.5.31)

 

They are wicked-hearted who, having turned away from the centre, consider the external world to be of great value. Such sinful people are quite blind, and are therefore unable to accomplish anything auspicious for the world. They may put forward many deceitful proposals for the welfare of their fellow blind men, but such persons remain subject to the will of ... Providence. Therefore, it behooves us to understand that r viu-tattva is the original centre of this visible creation, and that r Ka is the topmost manifestation of this viu-tattva.

 

Ka, the Supreme Personality of Godhead

In the Bhagavad-gt (7.7) r Ka declares:

 

matta paratara nnyat

kicid asti dhanajaya

 

O conqueror of wealth, there is no truth superior to

Me.

 

Hence, the non-dual original centre can be none other than r Ka, because He alone is the supreme fundamental attractor of all that is moving and non-moving. Our great thinkers from previous ages and our scholars have established through their investigations that r Ka alone is the Supreme Person and the root cause of all viu-tattva manifestations. This is proclaimed in rmad-Bhgavatam (1.3.28):

 

ete ca-kal pusa

kas tu bhagavn svayam

 

All incarnations are either plenary portions or portions

of the plenary portions of the Supreme Lord, but r

Ka is Svayam Bhagavn, the original Personality of

Godhead.

 

Despite the fact that all viu-tattva expansions are essentially one in nature (svarpa), according to the vision of siddhnta, some are parts of viutattva while others are kals, parts of a part. We shall provide a detailed exposition of viu-tattva later on. At this point we need to understand that r Ka alone is paramevara, the supreme controller. In this regard, r Brahma-sahit (5.1) states:

 

vara parama ka

sac-cid-nanda-vigraha

andir dir govinda

sarva-kraa-kraam

 

The Supreme Personality of Godhead is Ka, who

has a body of eternity, knowledge and bliss. He has

no beginning, for He is the beginning of everything.

He is the cause of all causes.

 

Hence, we can be related to each other in any meaningful sense only by accepting that original enjoyer, Bhagavn r Ka, as the original centre and thereby crossing this ocean of illusion. Only on the basis of establishing our relationship with Ka can we actually understand the meaning of such terms as fraternity and equality.

 

Realizing Our Perfect State

 

In India, one refers to ones brother-in-law, with whom one will not have had any previous connection, by reference to ones sister. He is called a bhagin-pati, sisters husband. Similarly, his son is called bhnj, sisters son, and his daughter bhnj, sisters daughter.

RAYS OF THE HARMONIST 49

In the same way, by making their country the central reference point, many people identify themselves as Bengali, Punjabi and so on. Moreover, by keeping religion at the centre, people identify themselves as Hindu, Muslim and so forth. But if we accept such inadequate designations, the results we obtain will be worthless and deficient, despite all our efforts to use them in promoting ourselves. We are parts and parcels of the vira-purua, the Supreme

Person, and by not directing our service efforts towards Him we have deviated from our constitutional position and become completely degraded.

 

If any part of the body becomes incapable of performing its natural function, it becomes useless. Similarly, by not placing the original, supreme enjoyer, r Ka, at the centre of all our activities, our every effort has become futile. We must place Ka at the centre for we are all His servants. Bereft of activities that accord with our constitutional nature, we are experiencing various types of difficulties and becoming degraded. To reawaken our intrinsic nature towards the centre is therefore the one and only duty of human life. Performing ones duties in karma-yoga is the first step toward this.

 

ka-nitya-dsa - jva th bhuli gela

ei doe my tra galya bndhila

 

r Caitanya-caritmta (Madhya-ll 22.24)

 

The jva is the eternal servant of r Ka. He is known as vibhina-tattva, a separated part and parcel of the Supreme. In order to help others again manifest this eternally true state of existence, karma-yogs are able to very skilfully bring supreme benefit to those who are attached to their karma, without causing any disturbance in their minds:

 

na buddhi-bheda janayed

ajn karma-saginm

joayet sarva-karmi

vidvn yukta samcaran

 

Bhagavad-gt (3.26)

 

 

A learned person should not disrupt the minds of ignorant people attached to the fruits of their labour by inducing them to give up their work. Rather, by properly working in a spirit of devotion, he should encourage them to engage in their own prescribed duties.

 

The Bewildered Fruitive Worker

 

It is very difficult to reinstate the materialists, who are attached to the fruits of their work, in the eternal service of Ka. This is because the majority of them are foolish, degraded and entirely bereft of any pious credits. On account of their demoniac activities, which are induced by their unbridled desires and behaviour, their intellects and knowledge are fully engaged in activities inimical to the Supreme Lord. Such persons are devoured by my. Either imagining themselves to be Ka or becoming one of Kas competitors under the guidance of iupla, they attempt in various ways to enjoy the world. Their misguided desire to enjoy is induced by my, and their delusions of enjoyment quite fittingly cheat them.

 

Nonetheless, such persons are unable to abandon their misguided desire to enjoy, and have therefore been described as myay apahta-jn, those whose knowledge has been stolen by illusion, and mh, grossly foolish. Upon seeing their attempts to enjoy bear no fruit, they may exhibit a deceitful renunciation, but this too is simply their fantasy of securing a greater form of enjoyment and is another bewildering trick of my.

 

In pursuing their various schemes, the fruitive workers labour very hard like oxen, and, thinking themselves the enjoyers, they are completely bewildered by the illusory potency of the Supreme Lord.

 

Those who are intelligent must therefore engage such misguided and delirious fruitive workers in performing whatever type of work they are most skilled at while keeping r Ka at the centre, without disturbing their intelligence. By such work they will gradually re-establish their eternally perfect relationship with Ka. This is true expertise in karma, held by the wise and intelligent. Therefore, the devotees of Ka, who are free from the bondage of karma, perform karma-yoga like ordinary workers attached to the fruits of their labour, in order to educate the people of the world and secure their supreme welfare.

 


Translated from Sri Gaudiya Patrika, Year 2, Issue 3
by the Rays of The Harmonist team.
Published in Rays of The Harmonist No. 13 Karttika 2003



[Return to BVML Home Page] sp.jpg - 3913 Bytes





Srila Prabhupada Page