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Soul's Svakiya and Parakiya


(Spoken by His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj on 1 September 1981)

 

 

Question: Formally, there are various types of gurus (Nama-guru, diksa-guru, sannyas-guru, siksa-guru, and others). How is respect to all these different personalities adjusted?

It can be formal, relative, absolute, material (i.e. independent). We should feel indebted to a person according to the capital we get from them. It depends on the quality and quantity of the knowledge of devotion that we get. We cannot but consider it in this way. We can calculate the degree, quality and quantity of our acquisition of the greatest gain – wherever we get it, we cannot but give our recognition, gratitude, our whole heart there. We cannot be insincere. Wherever we get our highest gain, we must give respect there.

'Acharyam mam vijaniyan (আচার্য্যং মাং বিজানীয়ান্): know the acharya to be non-different from Me' (Srimad Bhagavatam, 11.17.27). It is His will. Informal respect comes according to the gradation of His dispensation and according to the gradation of my acceptance of that higher light (my attainment of the goal, prapti). We may give somebody formal respect, but there can be informal recognition towards another person also (that is an absolute consideration). It cannot but be that way, especially in parakiya (transcendental paramour relationship). In Goloka, the ordinary, wedded husband is given formal respect, but it is a show, a shackle because the whole heart is actually cent per cent drawn towards Krishna.

In our sadhana (spiritual practice) also, whatever previous tendencies (samskar) we have in our minds – this mental impulse on the whole that is forcing the soul to abide by its directions – can be considered as a wedded husband that has got some demand on us. But the soul is there, and it is free: the soul's transaction is with Krishna, Paramatma (Supersoul). The soul is free, but the tendencies acquired during its previous lives will not allow it to go away. First you must clear the debt to the nature as a whole, then you can leave. You are bound by debt because you have been enjoying so many things in this plane; you want to leave now, but the result of your enjoyment is there, there are many things to be extracted from you to clear your loan. All that can be compared to a formal husband who has got that claim over us. But parakiya is that, internally, the soul has established a connection with the Lord – 'Outwardly, you possess everything in me, but you cannot see my inner self! You cannot have any demand over my inner self! I am going along with that connection.'

This adjustment can be made in our sadhana. There is this process. My previous tendencies allow my formal 'husband' to do anything he likes, but he cannot get the intelligent part, the very substance (that which I really am). I can offer Krishna the innermost substance of my heart – Krishna will come there – and externally, I will remain in bondage. I am a prisoner of this house because I have got so much debt here. I have been an exploiting agent, so I have incurred much debt, and they will not allow me to come out of their jurisdiction. So, ostentatiously, I am in their possession, but I separate my inner soul through ruchi (my inner intention) – I connect with the Lord, with the subtlemost of the subtle. I side with Him. And externally, I am married, in the obligation of Maya.

Question: Does it mean that it comes not through sadhana but through one's attitude?

Through surrender. This comes from your innermost attitude. Externally, hypocritically, you deal with all other things, 'Yes, I am at your disposal. You may do with this body whatever you like, I am doing my duty to you.' You can show some external form, you can let all formal things go on, but the inner man, the soul, will be absent there – it is all some absent-minded activity, all dead, mechanic movement. The soul is gone elsewhere. It is mostly like that for a surrendered soul (saranagata).

 

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