In this lecture, Bhakti Madhava Puri Maharaj discusses the nature of the ether (akasa), the 5th gross element in the Vaisesika philosophy. The ether, which is the medium of sound, has no perceptible qualities and lacks a manifest color or form, thus it cannot be sensuously detected by an observer. Yet we can logically infer its existence from sound.
A comparison is made to a cube of sugar which has qualities such as whiteness, sweetness, cubicity, et al. However, if we remove all such qualities in our minds, then the cube’s being can only be inferred. This quality-less being is the “thing in itself” which the 18th-century Prussian philosopher Immanuel Kant named in his analysis of the nature of reason. The early 19th-century German philosopher Hegel even said that being and nothing are the same, since they both have the same indeterminate nature.
We can see from this that reality has a very deep structure which the scientists try to get very cheaply by claiming that atoms randomly aggregate to create life and the things around us. We must also say that a finite mind cannot independently create a world. In the final analysis, we must go further still to understand how Krsna is the origin of everything.
The recording of 31 May 2009 satsanga is unavailable.
To begin, Bhakti Madhava Puri Maharaj returns briefly to the first chapter to locate the Six Questions of the sages at Naimisaranya that will be answered by Suta Goswami. Following that, the discussion turns to the initiation of brahmanas and vaisnavas, where a vaisnava is considered to be more than a brahmana because he engages in the transcendental loving service of the Lord, which goes beyond the four activiites of dharma, artha, kama, and moksha. Since brahmana or vaisnava initiation constitutes a second birth (dvija) into transcendental life, beyond physical or seminal birth, Sri Gurudeva gives a devotee a spiritual name at this time.
From the 3rd sloka, it is shown that the Bhagavatam is the natural commentary on the Vedanta-sutra. It is the torchlight whereby we can discern the three transcendental features of the Absolute Truth:
This session begins discussion of the Vedic Atomic Theory (vaisesika). Vaisesika differs from modern atomic theory in many ways. Vaisesika considers atoms to be concrete, indivisible particles whereas the modern theory defines atomic particles as divisible mathematical entities which must be shown to exist in the laboratory. Numerous difficulties plague the modern theory including the problem of infinite divisibility, problems with cosmology, and failure to account for the behavior of systems of particles. Most importantly, the modern theory does not account for mind or person, whereas vaisesika theory accounts for these as unique substances among the Nine Dravyas.
Maharaj begins by discussing the ship and captain analogy where the ship represents the message of Gita and Bhagavatam, and the captain represents Gurudeva. With these two one can easily cross the ocean of material existence. Otherwise, one who is drowning in the ocean cannot possibly save himself or others by his own efforts without getting help from someone who is already safely situated in the ship.
Our situation is not improved by pursuit of conventional education because the entire system is directed toward sense gratification rather than self-realization. Nor is it improved by going to church or temple one day out of the week and then pursuing material enjoyment during the rest of the week. Only by Krsna’s grace can we encounter the direction of Gurudeva and by his grace aspire to achieve loving service to the Lord — Krsna prema, the highest form of love.
Maharaj finishes with a brief discussion of the religious codes prescribed in the Bhagavatam — truthfulness, austerity, cleanliness, and mercy. These are connected with the four regulative principles that are also prescribed there — no gambling, no intoxication, no elicit sex, and no eating meat.
Maharaj begins with discussion of the Concept of Liberation as it is defined in the nyaya system. Attained in three stages — sravana, manana and nididhyasana — liberation is the highest level to which a jnani can aspire. On the other hand, bhakti practitioners take the path of faith, surrender and devotional service which leads to the transcendental world, a plane higher than liberation.
In the second part of the session, Maharaj discusses the Concept of God and the three arguments given by the nyaya philosophers for the existence of God:
the causal argument,
the existence of adrsta meaning “the unseen” or fate, and
scriptural testimony.
Regarding scriptural testimony, Maharaj points to the critical role played by Gurudev. Bhagavad Gita was around for thousands of years, yet it was not widely understood in the modern age until Srila Prabhupada presented it to the world.
