CC daily 93 – M 6.79-84 – The Lord is beyond logic

Shri Ram Te Leela, chapter 6, text 79.

Therefore means what was mentioned in the previous verse. Previous verse stated that the Bhagwat Lakshana, that the characteristics of godhood are manifest in Lord Chaitanya in the fullest degree. So, this is Gopinathacharya speaking and he's saying here, and because the symptoms of godhood are manifested in him, therefore he is the supreme lord.

Those who are astute in ignorance, they are not able to say, they are not able to understand this. This particular information, this particular truth that Lord Chaitanya is himself the supreme lord. Those who are ignorant, they are not able to understand this.

They are not able to appreciate this. So now, So now, at this point, for the first time in this conversation, somebody other than the two main conversationists, that is Sarvabhattacharya and Gopinathacharya, these two were having the conversation. Now, Gopinathacharya, Mukund Datt also was there, but he has not been speaking.

Mukund Datt is younger and also that Gopinathacharya is the person to whom Sarvabhattacharya is primarily talking. They are both in the same age group and they are also closer to each other. So, because of both seniority and affinity, the primary conversation swells, Gopinathacharya and Sarvabhattacharya.

But now, a third party is entering into the conversation, that is Shishyagana. So now, the disciples are asked, that means, now, the Shishyagana, Gana means group, so the disciples are asking, so is it that all disciples are speaking in one voice? No, the disciples are having the discussions and they chose a representative. One of them spoke, but that one person was speaking on behalf of the disciples.

So, Shishyagana kahe, Ishwara kaha, kona pramane? Tell us, how can you say that he is Ishwara? On what basis are you saying this? What is the pramana for saying this? And this is a valid question. Anybody can claim that someone is God and will anyone accept it because of that? Now, what is the authority for saying that somebody is God? It's an important question they are asking and they are showing that they are not, they are not sentimental people. At the same time, they are actually asking a reasonable question and if more people ask this question then there will be less misleading of people as is happening in the world today with people claiming to be God.

Acharya kahe, vigya mat Ishwara lakshane? Acharya kahe, because Acharya spoke, vigya mat, that it is dependent on the vigya mat, the position, the statements of the learned person. Vigya mat, Ishwara pramane, Ishwara lakshane. Those who are authorized people, those who are the saintly people, vigya, so arsha vigya makhya, that is also considered one of the authorities in the, it is also considered one of the pramanas.

So, Ishwara lakshane, so we can know it from the world's authorized people. Shishya kahe, Ishwara tattva sadhi anumane? Acharya kahe, anumane nahe Ishwara gyane? So now, the shishya reply, no, he said that they don't immediately accept the thesis that actually we need to depend on authorized people to know who is God. They say that, Ishwara tattva sadhi anumane, that we can learn it from inference.

We can do logic, and through logic we can, we can infer the conclusion of who is God. So now, Acharya kahe, no, he says, anumane nahe Ishwara gyane? That, actually, we cannot know Lord by anumane. So, inference is actually a useful tool for knowing certain things.

But certain things are beyond inferential logic. Tarko patishtha shita yog minna nasa vishuddhi simatam labhinnam. The well-known verse in the Mahabharata, which is repeatedly quoted by Acharyas and especially by Sri Prabhupada, that when we use logic, the logic is, and we try to arrive at some inferences, anumane, it's basically guesswork based on incomplete and imperfect perceptions.

And that's why the possibility of that leading to authority to knowledge, especially about knowledge of things that is beyond our sensory perception, that possibility is extremely low, that possibility is very low. And this is not, this is the hardest way, is not recommended for knowing. The next verse goes on, anumana pramana nahe ishvara tattva jnane, krupa vina ishvare rakeha nahi jane.

So the 82nd text we said that anumana pramana, so now anumana is also one way of acquiring knowledge, but that is not a way of acquiring knowledge for the absolute truth. Nahe ishvara tattva jnane, we cannot know about Ishvara through that. krupa vina ishvare rakeha nahi jane, krupa vina, without krupa, ishvare rakeha nahi jane, no one can know Ishvara.

We cannot know who is that absolute truth without knowing about the, by inference. So we can know it, krupa, without mercy we cannot know, that means he is bringing in now another factor. So in the previous text, he has said that how do we know? It is by the statement of the authority of people.

Now he is bringing another point here and he is saying that we can know by the expert opinion of the learned people. And now he is saying another point is that we can know by the mercy and that he brings in now, now Sarvabhauma raises the question now, Sarvabhauma has been observing till now and he is letting his disciples talk. Now he brings in at this point, ishvare ra kripalesha hai ta yahare, se ita ishvara tattva jaani baare paare, ishvare ra kripalesha, so ishvare ra kripalesha, that even a small kripa, a small portion of the krupa of Ishvara, hai ta yahare.

If there is even a small particle of krupa, then se ita ishvara tattva jaani baare paare, then one can understand ishvara tattva jaani baare paare. One will be able to understand the truth of the Ishvara, the truth about the nature of the absolute truth will be able to understand. And then he quotes a well-known verse from Shastra about this point.

This is a verse from the prayers of Brahma to the Supreme Lord when he has found himself deluded by the potency of the Supreme Lord. So there it says, atha pite deva padam bhuja dvai prasadaleshanu gruhi te vahi janaatikattvam bhagvan mahim nao na jaane ko pichiram vichinvan atha pite deva padam bhuja dvai So atha pite, therefore, deva, te deva, O you O Lord, padam bhuja dvai, your lotus feet, two lotus feet, prasadaleshanu gruhi te vahi prasadalesha is a small particle of the mercy when somebody is blessed by that, anugruhi te vahi janaatikattvam at that point the person comes to know janaati bhagvan mahim nao at that time one comes to know the greatness of the Lord one understands the Lord and His greatness the truth about the Lord, His position, you understand na jaanya na jaanya one cannot know it by any other way ekopi if one tries in any other way it cannot be known people they may chiram vichinvan chiram for a long long time they may try vichinvan they they try to guess and speculate one will not come to know about it this verse essentially states that you O Lord can be known only by your mercy by that your great position can be understood and otherwise there is no way to know you and in this way the discussion moves onwards and how it evolves we will discuss in our future talks.