Relative Worlds—Self Centered & God Centered

Our connection is with the Infinite and that means infinite possibilities—no limitation. We should be open to anything and everything—that is vaikuntha. No kuntha, no measurement, no limitation, no concern with relativity. Only we may consider things as favorable or unfavorable. This sort of adjustment is necessary in the mundane world.

Real bhajan means self-surrender: To be conscious of the desires of the Infinite. We must always be under the sky of the unlimited, considering the desire of Krishna. Any desire He may have, any movement, any suggestion, may come to us at any time, and we must obey. With such preparedness we should stand face to face with the Infinite Will. Believing that everything comes from Him—that is the necessity, and that is the beauty, and that is our destination—face to face.

Individually or collectively, this must be our understanding. Even if I am taking harinam or preaching, it may be mundane—merely formal. And then again everything may reveal infinite character at every movement. We shall be conscious of our environment with such understanding. We are living in eternity, not any mundane plane, province or country, governed by its rules—they are all relative. But another relative world is there.

Our Guru Maharaja wrote Relative Worlds in which he describes two kinds of worlds: self-centered and God-centered. Both are relative but one is God-centered and the other sense-centered. The controlling force there is the satisfaction of Krishna, and here the satisfaction of self-centered persons. So a particular action may be bhajan, devotion to one, and may be mundane enjoyment to another. Only the attitude is to be considered. Whether we are taking the Holy Name or formally appear engaged in any sort of activity, our attitude, our internal objective will decide what is what.

So it does not depend on the environment—on the dealings of others—ahaituki apratihata. The only obstacle is my own ego: I am my greatest enemy—I am my greatest friend. Friend or enemy—really is in me. No outside force can check me—if I am right. Rather opposition may come to enhance my position. So Krishna gives his assurance: “I am there! I am there to look after any unfavorable circumstance of anyone. I am omniscient. I am omnipotent also. So, if anyone is directed towards me—I look after him.” And it is also seen in history—Dhruva, Prahlad and so many others.

So, apprehension may come to improve our position—if we can take it in a positive way. Everything has come to help—it is His mercy. This is the most hopeful suggestion to us in all shades of life: inner sincerity, and outer recognition that we have no one to blame but our selves for any position we might find ourselves in. Take this attitude. That is the perfect adjustment. Considering our past activities, we should blame ourselves. Don't waste energy blaming others—throwing mud in the face of others. Concentrate the whole energy of blame upon us and appreciation for the Lord and His Grace.

But we take it as undesirable, because it does not suit my present taste. The medicine may not be tasteful to a patient. A diet also, may not be always tasteful to a patient, but it is conducive to health—it is wholesome. This is the highest type of regulation and revelation of the scripture. If you can understand this principle, in no time, you will achieve a very good position. Not only, not to blame the circumstances, but to appreciate that He is in the background. My best friend is behind everything. Everything is passing through His attentive eyes. There cannot be any defect there.

Even Radharani, she also says not to blame her long separation on Krishna. “Though, outwardly, it appears to everyone that he has left us cruelly. He is not to blame. It is only the outcome of my fate.” She is not prepared to put the blame on the side of Krishna—never! No wrong can be found there. There must be something wrong in me, which has come out in such form. 

—Conception by Srila Sridhar Maharaja