Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja: “So harmony.. how the things of the opposite types can be harmonized by higher principles.”
“to harmonize things of a particular plane, energy of the higher plane is necessary, to harmonize..”
Bhakti Nandan Swami Maharaj: In the above statement, Srila Guru Maharaja was/is primarily talking about how the things of the opposite types from (of) mundane, as well as spiritual planes can be harmonized by higher principles.”
So, it’s clear (from his explanation) that the harmonization/s can be possible (or be created) with/between the things of the opposite types (from different planes), by the help of higher principles or higher energy. Continuing the analysis, he says in another way that — to harmonize the things of any particular plane, receiving the help of certain higher energy is necessary. In another language, that means, without the greater purifying and unifying influence or power of the higher energy, such harmonization/s about (in relation with) the opposing things of a particular plane can not occur or be created on it’s own ability (capacity or qualification). That clearly means that the both sides of oppositions or opposing elements should be re-adjusted or re-set-right by the help of higher energy to be qualified for harmonization. (And without such readjustment, creation of a true harmony between the two sides of opposition is not possible).
Sometimes some people may think, since we, in this world, are all living (more or less) in co-existence in the human society, as many other things have also been living in co-existence, sharing the same or similar earthly space, time and environment or nature, so we can just normally or generously find out or create some natural harmonization/s amongst all and everything, while keeping them or accepting them all, as they are.
But, in fact, the functioning of a real harmonization can not just happen in that ordinary, common way. (Many different things can often be found together in wild co-existence, that doesn’t necessarily mean they are all living together in harmony.) What is actually found instead is called (known) as forced compromise or forced co-existence, with so much tolerance. That’s not a pleasantly, peacefully harmonized co-existence..
Point to be noted that Srila Guru Maharaj herein talks about the harmonization/s and not just compromises. The definitions or characters of harmonization and compromise are not one and same. There is a good deal of difference between these two. Compromise, especially a forced compromise doesn’t mean the harmonization. The word harmonization is always a very positive term meaning a genuinely pleasant settlement or melodious unification (unity) between the persons or things (entities), which is something much higher or greater than just compromise. Hence such harmonization in relation to the oppositions or opposite things is only possible with the help or influence of certain higher energy. At one point, Srila Guru Maharaj says, “..to do away with the opposition, greater harmony is necessary.” So a GREATER HARMONY is required to do away with the opposition. This doesn’t mean compromising with the opposition [in the name of so called generosity], but rather setting the things right or purifying it with the help of higher energy, bringing it (all) up to the qualified standard, in order to bring harmonization.
Srila Guru Maharaja also points out that one of the natural ways, the progression of life and society occurs through is — thesis, anti-thesis and synthesis. He hereby aims at PROGRESSION through proper SYNTHESIS and not an ordinary type privilege-giving compromise. And that synthesis (or harmonization) can be created or brought in only by the help of HIGHER ENERGY in order to make PROGRESS. And such quality progress cannot be made (done) with mere compromises.
Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja: Thesis, antithesis and synthesis! Anything and there must be something anti.. cannot but be.. some opposition, some opposite conception. Any statement, some opposition and to harmonize that.. Hegel says that is the process of progress.. Progress means this.. whatever there would be, some conception of opposition.. The possibility of opposition. And then to do away with the opposition, greater harmony is necessary.
Bhakti Nandan Swami Maharaj: Well, sometimes questions may arise about the meaning/s of the term ‘opposition’ as referred to herein.
There can be two classes or categories of opposition/s:
1. in the sense of differing from each other, but not anti or directly conflicting
2. in the sense of directly opposing or conflicting with each other
Now, as regards the first category, the things or persons in it can just be different from one another, but not conflicting. In other words, people or persons can naturally have certain stands, views or opinions very different from each other, but that may not mean that they/those should be opposing to or fighting against one another. Those are just different from one another — that’s all, but living side by side, in a normal co-existence, without fighting as opponents amidst themselves.
So should this first category be called (or defined) as ‘opposition’, even without having a opposing character that of an opponent’s nature? The answer is — not really, cause they can be different or separate types, but not of anti character or opponent’s temperament. Hence, in the absence of a real opposition, how can it be considered to be a valid opposition? So, someone just having a difference from another without a conflict doesn’t necessarily mean an opposition.
Sometimes, due to the results or reactions of strong differences, there can be seen some oppositions or criticisms, which may be good ones or may be bad ones depending on the situations.
Before going into the discussion of the second category oppositions (as aforementioned) seen on the mundane plane, we should first try to carefully understand about what Srila Guru Maharaj was importantly talking about or explaining about was/is, also regarding the oppositions often seen on the higher spiritual plane. Such oppositions are never compared to any mundane opposition, as (since) they are of distinct nature and always remain beyond the worldly jurisdiction. Although they may look like [seem to be] mundane, yet, in fact, transcendental by nature. They are actually meant to help the MAIN FLOW i.e. flow of the lila of the Supreme Absolute. Also it (such opposition) enhances the BEAUTY of that same main flow, that of the divine pastimes (of Supreme Lord Krsna), helped by the HIGHER PRINCIPLES OF YOGAMAYA. That’s how such dramatic oppositions help and enhance the beauty of the main flow (lila), as well as the BEAUTY of the HIGHEST HARMONY manifesting therein.
Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja: Reference to the above: “The opposition helps to the main flow. Not only harmonized but it enhances the beauty of the harmony.”
Bhakti Nandan Swami Maharaj: Srila Guru Maharaja indicates that Krishna’s stealing, lying, naughty playfulness, wickedness, mixing with many girls, engaging in paramour relationship etc. are all well-harmonized in His divine pastimes. And they are all so beautiful and sweet, because of His transcendental nature and qualities. (Normally those are opposite to a righteous, honest, high-class Godly character, since God’s concept is expected to be very noble, prestigious, highly moralistic and ideal in all respects. But Krsna-tattva is/has always been of the super [most] special and incomparably exceptional [distinct, unique] quality. His harmonizing capacity supercedes everything. Nothing can be there which He cannot harmonize.).
Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja: “So Krishna represents beauty and His harmonizing capacity supercedes everything. Even stealing is beautiful, lying is beautiful – whatever He does. His wickedness is also beautiful. The conception of the greatest harmony is that you can harmonize anything and everything. Nothing can be there which He cannot harmonize. So the opposition is very objectionable – the stealing, the lying, debauchery, so to say, is inconceivable in Him – all harmonized, all harmonized, so sweet! No enemy. Enemy also becomes friend in harmony. Beauty means that. Harmony means that.”
Bhakti Nandan Swami Maharaj: He explains that those things of opposite types (or oppositions) are not only fully harmonized by the higher, transcendental principles of His divine lila i.e. vilasa, but are also enhancing the beauty of that harmony.
Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja: “The opposition helps to the main flow. Not only harmonized but it enhances the beauty of the harmony.”
“When the harmony is succesful, then it becomes the necessity of beauty.”
Bhakti Nandan Swami Maharaj: So it’s quite clear that by the expressions “opposition helps the MAIN FLOW..” and “anyhow, the opposition enhances THE BEAUTY of HARMONY..” he actually (specifically) speaks in terms of the main flow of Krsna-lila and the beauty of the harmony in Krsna-lila, and not directly about the harmonization/s on (connecting to) the ordinary mundane plane, over here.
Now, with regards to the second category (as aforementioned) — there are two types of mundane oppositions — good and bad. Srila Guru Maharaj also touched on both types of oppositions in his kind explanations (illuminations). Srila Guru Maharaja’s same expressions — ‘..opposition helps the main flow.. ‘ and ‘.. opposition enhances the beauty..’ have also got a secondary fold of meaning, in a bit wider sense, besides his main, special (specific) indications about (relating to) Krsna-lila. This includes the good oppositions of the mundane plane too (where we are living in). The nature of such oppositions aren’t harmful or detrimental for the mankind or human society, because, those rather have a positive aim (purpose) and character which are more of a constructive nature. (For example, like constructive criticisms or fault-rectifying revolutions or oppositions etc.). Hence, with the help of higher principles/higher energy, such types of opposition can actually help the main flow of the life (life-activities) on this worldly plane and help making progress through a betterly accommodating synthesis of life, consequently enhancing it’s beauty i.e. the beauty of the main life-flow. Again, the role of the valuable help received from the higher principles, higher energy, in this regard, remains very vital.
Now, for the bad type oppositions (lastly), which are simply ill-motivated or that of evil-character, is any harmonization really possible, between that and the Good side? In other words, is there any chance of harmonization/s between that and the Good side? The kind and nobly considered answer is — yes, but such oppositions must be rectified or purified, at first, by the help/holy influence of the HIGHER ENERGY, to be so qualified. Then only it’s possible. Otherwise not. That’s what Srila Guru Maharaj kindly indicates.
Complete speech of Srila Sridhar Maharaj about “Absolute Harmony”:
So harmony, how the things of the opposite types can be harmonized by higher principles. To harmonize things of the particular plane the energy of the higher plane is necessary – to harmonize. Thesis, antithesis – syntesis! Anything and there must be something anti – cannot but be. Some opposition, some opposite conception. Any statement, some opposition and to harmonize that. Hegel says that is the process of progress. Process of our progress. Progress means this. Whatever there would be, some conception of opposition, possibility. The possibility of opposition. And than to do away with the opposition, greater harmony is necessary. Highest type of harmony is so, the diversity ultimately helps it. The opposition helps to the main flow. Not only harmonized but it enhances the beauty of the harmony. When the harmony is succesful, then it becomes the necessity of beauty – the necesitty of beuaty, beauty and harmony are the same thing. Harmony is perhaps used in the sound-world and beauty in the eye-world. Eye and ear. But anyhow, the opposition enhances the beauty. If there would not be any diversity then beauty was not possible. Different things will be, and they will be harmonized and that is beauty – vilāsa. Otherwise it would be jumbled together and this is Brahman.
So Krishna represents beauty and His harmonizing capacity supercedes everything. Even stealing is beautiful, lying is beautiful – whatever He does. His wickedness is also beautiful. The conception of the greatest harmony is that you can harmonize anything and everything. Nothing can be there which He cannot harmonize. So the opposition is very objectionable – the stealing, the lying, debauchery, so to say, is inconcievable in Him – all harmonized, all harmonized, so sweet! No enemy. Enemy also becomes friend in harmony. Beauty means that. Harmony means that. Goura haribol!
Not afraid – advaya–jñāna. Bhayaṁ dvitīyābhiniveśataḥ syād. The origin of fear, only comes from the lack of harmony. Fear is born from dissapointment of harmony. Otherwise there is no place for any fear. Bhayaṁ dvitīyābhi. Undesirability is represented in Sanskrit as „bhayam“. Bhaya means apprehension. Apprehension, fear. Originates from lack of harmony. Bhayaṁ dvitīyābhiniveśataḥ syād – of second interest. Common interest, one interest – if we can reduce many interests into one interest, as parts of one interest, than there si harmony – no fear. Only fear from separate interest. Clash between separate interests. But if that can be linked in common interest, then no fear. Bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ – the first stage that we are afraid, we have got apprehension. Why? Dvitīyābhiniveśataḥ – we are suffering from the mania of second interest, separate interest. So we are afraid, we have got apprehension. Dvitīyābhiniveśataḥ. Īśād apetasya – when does it come perfect to take place, this apprehension, īśād apetasya. When we deviate from the common Master, from the idea of common Master, common Controler, common Guardian, then only do we suffer from apprehension.
Dvitīyābhi – the disease of apprehension arises only when we lose… we separate ourselves from the common Controller, common Guardian of all. Īśād apetasya – īśā – the Master consciousness. That we have got a Master, we have got a Controller and he is common to all. And He is our interest represented there. In that common Master – īśā! Īśā-jñāna. I have got my Master and He is to look after that, and He is Master of all. So no apprehension. So deviation from the consciousness of a common Master, common Guardian, the apprehension comes to rise. Īśād apetasya viparyayo ’smṛtiḥ – and then, when deviated, one is minus of the common Guardian, then viparyaya – he comes in a very unfavorable circumstance. Losing this common Master consciousness, he comes in a very dreadful position – viparyaya. Viparyayo ’smṛtiḥ and forgets, he is puzzled, and forgets his own self, real self. And self- interest also he loses. Viparyayo ’smṛtiḥ. He is beside himself asmṛtiḥ. Tan-māyayāto budha ābhajet taṁ – then if he can come, he comes to know anyhow by the help of the external sādhu. But he sees māyā! Then who can control the māyā? He does not go to fight with māyā. Illusion, misconception – the forgetfulness of the Center, the forgetfulness of his Guardian. Then he appeals to the Guardian, Guardian Himself. „Bhaumau skhalita pādānām, bhūmir eva valambanaṁ“ if we fall on the ground, with the help pf the ground we stand again.
So, our forgetfulness of our Guardian, that is the cause of all the disaster in which we find ourselves. And again, the only way to get out of the – to be reinstated in that idea of Guardian, common Guardianship and that is effected by the sādhus, that are normal, that are not deviated from God-consciousness. With their help we have to appeal to that all-controlling agency and then we can again be reinstated in the īśa-jñāna, that I have got my Master – I have got my Master in whom and whose holy feet I am to take shelter. I am to surrender to my Master, the life of surrender again comes. We take and everything is there. Only we should always be conscious of our Guardian, the highest harmonizer. The problem is one – only one problem. That we deviate from the consciousness of our Guardian. And only way to get out of the trouble is to become conscious of our common Guardian. That is God-consciousness – Krishna-consciousness. Back to God, back to home, back to Godhead!
The only one problem – we are deviated from Godhead and we shall try to go towards Godhead. We should go back to Godhead. The only work that is necessary – back to Godhead, back to home. Back to God, back to home. The general problem is this. And by serving in variegated ways that is to be promoted. But the main thing is this. Krishna-consciousness – the center of highest harmony. Highest harmony. And harmony is sweetness, harmony is beautiful, harmony is Krishna, harmony is our Guardian, harmony is our mother, harmony is our Master. That is sweetness, that is love. No enemy, no enemy, no apprehension. I will be devoured by the inauspicious element around.