Krśńa and Prapattiváda – 2 (Discourse 5) – [corrected very properly from different source]
21 September 1980, Calcutta, INDIA

{these electronic edition editors are against Bhagavata Giita because they are westerners by mind who have entered into publication, who know the reason why they are interested to edit our tantrika cult, who have not even an iota that they can understand the spirit of Giita and so they want to distort the very meaning of many Shloka in Giita, which Beloved Baba is correcting in this Discourse, go through word by word and believe for yourself… don’t wait…}{

The Prapatti-orientated psychology chiefly conforms to the psychology behind the science of phonetics.

Just as in phonetics there are three types of pronunciation – short, long, and drawled (or prolonged) – in Prapatti also, there are three distinct kinds of psychological expression.

We started our discussion about Párthasárathi Krśńa and Prapatti.

To make the topic more clear, we must analyse a few more things.

When people utter something and when that utterance keeps adjustment with the collective acoustic flow in the ethereal void, that sound is called PLUTA or prolonged sound.

In the Samskrta language there is the system of PLUTA sound, but not in Bengali and any other language in the world.

As I pronounce “AGNI-NIRE”; (“NI” sound short), Agni-nii-re; “NII” sound long) and AGNI-NII-I-I-RE(“NI” sound prolonged).

In Bengali there is hardly any prolonged pronunciation. For that, Rabindranath Tagore spelt the word RÁŃII as RÁNI, and ń as n.

However, when the psychology conforms to one vast flow, one eternal flow, of bliss, flowing from beginningless stance to endless stance, wherein every entity is over-flown, over-saturated and over-drenched, when I am identifying my psychology with that flow – this psychology is in conformity with prolonged phonetic sound.

This thing may be explained in another way.

An immanent idea as it were, is originating from the universal nave and flowing towards Infinity.
We should bear in mind that this universe of ours is very vast but not infinite, because it is created by triple principles – the sentient, mutative and static principles.

The sentient principle cannot be measured, neither in idea nor in practice;

The mutative can be fathomed in imagination but not in idea;

Only the static is measured both in theory and practice.

Then also, the sphere of the static is so vast, that it is difficult to measure it, in the practical level.
For instance, the Himalayas, is very, very vast, theoretically it could be measured, but practically, it is impossible to measure it.

For such entity, we use the Samskrta term vishála,(“vast but within the scope of measurement”); and the Entity which is too big to be measured is called virát́a.

This universe is very vast (vishála), but not infinite(virát́a). Though very big it has limitations.

Man is small, the universe is very big.

These forces, these waves of different lengths emanated from that singular, universal hub, universal nave, are constantly advancing towards the Infinity.

That is to say that, those waves is not confined in this world. This particular thing should be borne in mind.

Whenever something remains within the scope of this universe, within the circumference of this universe, we call it vishvagata, and when they go beyond the scope of this universe, we call it vishvátiita.

These waves, these pencils of waves and pencils of rays – when one remembers these things – one’s movements through vishvagata in the initial stage, ends up in Vishvatiita stance.

Those who are clever will identify their limited individual identity with the Cosmic emanations and they also finally become Cosmic.

And so long as they remain vishvagata, they continue to enjoy the waves of bliss, the blissful expressions, and when he attains that vishvátiita stance, he remains in that forever in the ocean of bliss.

Then he detaches from all other sources of inferences.

Now whatever Parama Puruśa does, does it for the good of humanity.

Not a single blade of grass can move without His desire.

This very urge to get bliss by identifying one’s microcosmic waves with the Cosmic emanations is what is called Prapatti.

I have already said that this Prapatti greatly conforms to the prolonged sound of the science of phonetics.

Those of you who have risen a bit high in spiritual level, will hear a prolonged sound – that is neither short nor long, but a prolonged one that drags on unruffled.

Then comes the long sound of the science of phonetics.

That is a medium sound — the sádhaka feels that he is able to hear that sound by dint of his own efforts.

If drawn to a greater length, that may become a Pluta sound, if shortened, that will be a short sound.

This roughly conforms to APRAPATTI.

But where there is only the individual effort to the exclusion of Prapatti, APRAPATTI, the thoughts of Parama Puruśa or universal acoustic emanations, that is as good as short intonation – that resembles VIPRAPATTI.

It has been said earlier that the Krśńa of Vraja with His magical flute is attracting the people towards Himself.
From His flute emanates innumerable waves of sounds and the devotees rush towards Him in the flow of those sound waves.

Clearly, this is Prapattiváda.

Though there is an element of knowledge and action, devotion is the predominant factor here.

Párthasárathi Krśńa is different.

It is a fact that Parama Puruśa does everything.
But on this plea, Párthasárathi Krśńa does not permit any spirit of inaction. HE said,

Karmańyevádhikáraste má phaleśu kadácana;
Má karmaphalaheturbhúmá te sauṋgo’stvakarmańi.

“You have the right to action but not in the fruits thereof. You have your hands and feet, you have the capacity to work and hence work you must. Right may be applied only in the case of work. One may or may not want to work.
So the right should be applied to work.
Má phaleśu kadácana [“but not to the fruits of the action”].
For each and every action, there is an equal and opposite reaction, provided three fundamental relative factors, temporal factor, spatial factor and personal factor, remain unchanged and unassailed; or else there will be a change in reaction.

The reaction in that case will not be equal and opposite in nature.

Suppose, you borrow an amount of Rs 100/- from a certain person, — if you pay back the amount then and there, you are not required to pay any money.

But if you pay up the loan after a pretty long gap, — say, a few years, you will have to pay back the capital with interest.

So the amount of Rs 100/- returned in changed form, as the time factor has changed.

In Prapattiváda, if the devotees respond in the same manner as the flute –sound calls them, there won’t be any change.

But in karma, it is different.

So here Párthasárathi Krśńa says, “You are certainly entitled to action, but you are not entitled to the fruits of your actions.”

The result of action are changed with the changes in time, place and person.

So you have control over the original action but on the reaction. Hence it is said, Má phalesu kadácana.

Here you should remember one thing.

There are some opportunistic people in the world who have distorted the meaning of this shloka of the Giitá and thus managed to perpetuate the machinery of exploitation.

This is something funny.

I bring it in the domain of philosophy because this is highly illustrative.

They glibly put out these views — “these poor people, these toiling and boiling people, these intellectuals, they have right to work no doubt, but they have no right to the results of their actions.

The results — the fruits, should accrue to the owners, the proprietors. ‘Increase our wages, give us more remuneration, pay bonus to us’ – they have no right to say all these.”

However, let us get back to the main topic.

Pártha Sárathi says, Má karmaphalaheturbhúmá te sauṋgo’stvakarmańi

You do your duty, your karma.

Now, is this karma in conformity with Prapatti or is it antagonistic to Prapatti?
The teachings of Krśńa of Vraja are clearly consistent with Prapatti — His existence, His actions, His flute sounds – the way HE attracts the people and gives them shelter – all these are in perfect harmony with Prapatti, because an unit individual feels free after surrendering his everything to the Macrocosmic Entity.

Here Pártha Sárathi says, “Do your karma, as you have an inalienable right to do your karma.”

Karma is defined as “Karma Brahmeti karma bahu kurviita” – “You are human. just look upon karma as a veritable expression of Brahma and do as much karma as you can.”

Is it in agreement with Prapatti or a variance with Prapatti?
Apparently, it seems to be opposite to Prapatti, but actually it is not so.

If we go deeper into the subject, we see that this quinquelemental body, this body of flesh and bones, this mind made of ectoplasmic stuff, this reflective plate that acts as the witnessing factor, which is known as ÁTMAN or PURUŚA in philosophy – all these have their origin in Parama Puruśa.

It is the Cosmic desire that is the source of creation of the human body, the human mind and the human soul.

If we do utilize this body, the mind and the Jiivátmá, we are only following the path of Prapatti, that is, we are utilizing the things given to us by Parama Puruśa.

All these thing — the body, mind or self, are His gifts.

Had He willed otherwise, these would not be there.

Without Cosmic desire, nothing can exist, nothing can move, not even a blade of grass.

So in accordance with the spirit of Prapatti, we can say that HE had been kind enough to provide the body, the mind and the ÁTMAN — these instruments to be utilized for work only.

So I use these, I follow the spirit of Prapatti.
But in the beginning, it seemed to be against Prapatti.

Karma is not hostile to Prapatti.

Karma is more in conformity with Prapatti.

So the boy, the girl who does work is surely following the path of Prapatti.

If at all there is room for indolence, for slackness in the flute sound of Krśńa of Vraja, there is not the least room for inaction in the clarion call of — for KARMA YOGA of Pártha Sárathi Krśńa.