CC daily 95 – M 6.88-92 – To see without seeing is illusion

Thank you so now Chaitanjala Tamrut Maddalila chapter 6 entitled Liberation Sarovartacharya text 88 so till now the conversation has been going on and discussing first it started by discussing about whether Sarovartacharya proposed that I can get Lord Chaitanya initiated to another Sampradaya and higher Sampradaya and Gopinathacharya brought in the lord that he does not need such externals it does not matter for him because he is in the supreme position he is the Ishwar and then the question came up how can Ishwar be known and Gopinathacharya gives two points by the statement of the authorities and by the mercy of the lord and then he says he appreciates Sarovartacharya scholarship but this scholarship is not the qualification for knowing the lord's position and now Sarovartacharya asks the logical counter question he says be careful that means speak your words with great care as Prabhupada translated so okay if you are saying that I have not received your mercy you have received the mercy then you give me a pramana which shows that you have received the mercy so by what pramana are you saying that you have received the mercy and I have not received the mercy what is the pramana you can say that you have got the krpa so now vishaya means object vastu is a true object the truest object is ultimately the absolute truth so vastu vishaya vastu gyan means actually true knowledge so vastu here means it's related to knowledge knowledge so vastu gyan knowledge about the absolute truth so the knowledge about the absolute truth in the matter of that which is the ultimate vastu so about the true subject one has true knowledge having knowledge of the absolute truth is the sign of once having received the mercy of the lord so actually how can we know that somebody is taking a true medicine or somebody taking a false medicine or somebody is prescribing a true medicine or prescribing a false medicine at one level we could say that oh it's your opinion versus my opinion but if somebody may say no this is the right medicine how we can say that whether that person those people who are saying that this is a true medicine if they have themselves taken the medicine and they have been cured then you can say oh yes if you are cured then that indicates that what you are saying is the right medicine and if the other medicine is not like is not going to lead to that cure then that means it is not the right medicine that way we can understand this point about which is the right medicine and which is not the right medicine so similarly the soul in material existence is like in a state of power rogue it's in a state of a diseased condition so in this diseased condition when the soul exists how can that soul come to the level of higher knowledge the soul comes to that level of higher knowledge by the mercy of the lord and by the mercy of the lord one comes to higher knowledge but how do we know that the soul has come to the higher knowledge when actually the soul has the correct understanding that says how do we know that a person has chosen the right medicine has got the right treatment has been treated by the expert hand of a doctor when we see that the patient is in a state of good health similarly how can one know that someone has received lord's mercy if that person's perception has returned to the healthy state if that person's perception has now aligned with the reality so vastu tattva gyan that person has got then that indicates that the person has got krpa that is the krpa te pramana so in his body you can see in his body all the extraordinary characteristics and that under the effect of great love you have seen that actually how the lord has great great love you have seen how you yourself seen what ecstatic symptoms were present in the lord are manifest in the lord so when you see that ecstatic symptoms are manifest in him then how can you say that that divinity that he is not god so the characteristics which scriptures describe characterize the supreme lord so regarding that in his body you have seen the ecstatic symptoms so although you yourself saw the symptoms saw the symptoms so although you saw Ishwara although you saw the symptoms still you have not manifest you have not understood him and this indicate that this is simply the maya of the Ishwara and this is general term for this is maya so now he is not directly saying that you are in maya to say great scholar that you are in maya would be quite disrespectful and govindacharya is sort of using kid gloves over here and is although he is speaking the truth but he is trying to soften the blow as much as possible so so so so one who sees but does not see so a person has become deluded has come under illusion that's why even after seeing one is not able to see as in sanskrit it is said one sees but does not see so normally we use the word see for the act of visual perception but the word see is also used for intellectual cognition now sometimes somebody makes a point I see that when we say I see it means that I understand what you are saying so we use the word see for not just visual perception but also for intellectual cognition so in sanskrit it is said that means there is visual perception but there is no intellectual cognition so for example people see that everyone is going to die that I am also moving towards death but still people think that somehow I will not die although they see the evidence of death all around them they see the evidence of approaching that even in their own bodies but still they deny it the bhagavatam says in the second canto that although the person understands that all the soldiers I have created to give myself a sense of security the body itself I try to make it healthy fit, feel it very well I have surrounded myself with relatives oh I have my I have given my phone I have on my heart line this contact that contact so that if there is an emergency we call this person that person I have my life partner who will take care of me we think that these are all my soldiers who will protect me but they cannot protect us and still the person is so intoxicated that the destruction that is coming one does not see that so similarly it is being said over here dekhe le na dekhe although they are seeing there is no seeing those who are dahir mukha they are not able to see so he says that this is the proof that although you are you are seeing but not seeing this indicates that you are in illusion so seeing this everybody has smiled and he spoke so let us see how Sarvabhattacharya responds to the softly worded but strongly but softly worded but strong critique we will see how Sarvabhattacharya responds in our next talk.