Enemy Ego / Real Ego

Enemy Ego / Real Ego

 

The false ego - "I am," and "It is mine," which constitute the basic principle of material existence (temporary existence) – includes ten sense organs for material activities (temporary activities) (Bhagavad Gita 7.4.) The false ego in the sum total form of mahat-tattva (the sum total of the material creation) is generated from the marginal potency of the Supreme Spirit – God, and due to this false ego of lording it over the material creation, ingredients are generated for the false enjoyment of the living being (Srimad Bhagavatam 2.5.25.) The false ego or materialistic ego is endowed predominantly with active power of three kinds – good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve (Srimad Bhagavatam 3.26.23 – 24.) Materialistic ego, or the sense of identification with matter, is grossly self-centered and hence is the main cause of devoid of real knowledge. However, there is a real ego also. jivera 'svarupa' haya -- krishnera 'nitya-dasa' (Sri Caitanya Caritamrita Madhya 20.108-109), means I am an eternal servant of Krishna. This is the real ego. Read the article below by Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja. This is an excerpt from the book: The Loving Search for the Lost Servant (see http://scsmathnj.com/media/CSM_PDF/lovingsearch.pdf ) .

 

Enemy Ego / Real Ego

 

 

by

Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja

 

 

Here, everything is but a reflection of the perfect world. Originally everything is there, including all types of service, but here we have only a perverted reflection. Leaving this variegated world behind, we should not attempt to merge into non-consciousness so that we won't be able to feel any pleasure or pain. At present we are under the influence of our enemy ego. Real ego exists in the spiritual world. All experience is found there, but it is full of beauty and charm.

 

Krishna consciousness means full-fledged theism. This means that we can have a relationship with the infinite up to consorthood. Everything that we need to help us and lead us in the right direction is really to be found in the spiritual world in its purest and most desirable position. What we find here is only a shadow, a black imitation. But reality means full-fledged theism – Krishna consciousness – where the infinite embraces the whole finite. The infinite comes down to welcome, to fully embrace the finite – that is Vrindavana. And this is full-fledged theism: through Krishna consciousness, one negligent part of the finite may experience the blissful embrace of the whole infinite. And in Vrindavana, not a corner is left neglected. Every grain of sand, every blade of grass, is well-represented there with personality. Here, what to speak of a particle of sand, so many things are insignificant. But in Vrindavana, everything is cared for. Nothing is ignored. That is fullfledged theism. This is explained in Srimad-Bhagavatam (10.21.5):

 

varhapidam nata-bara-vapuh karnayoh karnikaram bibrad vasah kanaka-kapisam vaijayantin ca malam randhran venoradhara-sudhaya purayan gopavrndair vrndaranyam sva-pada-ramanam pravisad gita-kirtih

 

Sukadeva Goswami reveals something astounding to Pariksit Maharaja. When Krishna enters the forest of Vrindavana by the touch of the soles of His lotus feet, the earth feels the pleasure of His embrace – the personal embrace of the Sweet Absolute (vrndaranyam sva-padaramanam). This is inconceivable! By the touch of the holy feet of Krishna, the sand and the earth feel the pleasure of consorthood! Glorified by His cowherd friends, He enters the forest of Vrindavana, and the earth, the forest, and everything that comes in connection with Him feels a higher, closer sense experience of pleasure to the happiest degree.