Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32042011-12-19 05:22A contemporary example: A prankish young school-boy, sitting behind a sweet young girl in his class, secretly dips the ends of her braids in the ink-pot on his desk. Unknown to the girl, the backside of her nice new dress becomes totally blotched with ink and spoiled when she stands up to go home. Only at home, when she changes dress, does she come to know, and she at once ascertains the culprit and complains about him to her mother. The next day, following her mother’s advice, she sits across the classroom from him in order to escape his further mischief. But do you think that stops him? Hell no! Desiring her crooked glance, he hurls spitballs across the classroom, bouncing them off the back of her head. At first she pretends not to notice. But after two or three incidents, she becomes annoyed and turns to see from whence the spit-balls came. And who does she see – the prankish boy, hiding his smile while pretending to know nothing of it. At this point she begins to gather that he must have an interest in her, and she becomes inwardly enchanted and pleased at heart. At recess, when all the boys are playing ball, she, standing on the side, searches and searches among them to find him out in order to witness her prankster’s sportsmanship, but she doesn’t see him anywhere. Does that mean he’s not around? Hell no! Deftly sneaking up from behind, our prankish boy quietly catches a single strand of loose hair from the base of her braid and . . . ping! . . . “Oww! That hurt!” as she whirls around and spontaneously slaps his face screaming, “Oh, you nonsense!” Sprightly sprinting away, feeling very satisfied with himself, and considering all his endeavors a success, having caught her notice and achieved her reciprocation, he elatedly muses again and again, “She loves me! She touched me! She actually touched me!” Later, he sends her a box of sweets; still later, he personally hands her a beautiful bouquet of fantastically fragrant flowers . . . and the rest is history. Whether the boy pesters her in this way or that, or gives her a flower or blows her a kiss, in any case, his intention is to somehow get her attention and occupy her thoughts. In the same way, Krishna just wants to have a relationship with us. So He disturbs us in this way or that, or from time to time sends us some special maha-prasadam or a nice garland of lotus flowers just to in some way or other remind us that He still exists, waiting patiently behind the whole cosmic affair. He has His hand everywhere, and behind that hand is the rest of His person, who is so sweet and adorable and enchanting and full of rasa. So though we may feel mistreated in some way or disturbed or dismayed by various situations, when we see within our heart of hearts the all-attractiveness of His beautiful face, we will no longer feel inclined to bear any grudges. Why? Because we know He always has our best interest at heart and that, ultimately, He loves us, even if by His prankish behavior He makes us shed a stream of tears for the rest of eternity. Another fitting illustration is seen in the contrast between the mentality of a dog and that of a lion. If one throws a dog a bone, the dog will always run after the bone. If one throws a bone to a lion, however, the lion, lifting his head and licking his lips, will turn to check out who it was that threw the bone, considering the thrower to be a tastier prospect, a tastier entity than the thrown! It is better to have the consciousness of a lion than to have the consciousness of a dog. In other words, instead of becoming primarily concerned with or entangled by the external phenomenon itself, it is better to pursue the tastier entity, the higher taste, by looking to see who has placed the external phenomenon before us. And who will we see? We will see that supremely prankish cowherd boy, Vrajendranandana Shyama, who, by His inscrutable desire, has expanded innumerable cosmic arenas in which He may directly and indirectly enact His various sportive lilas. That is Krishna consciousness. The world-view of the uttama-adhikari maha-bhagavata is achieved by conscientious cultivation of the same, by practicing to perceive the underlying absolute reality behind the illusory relative manifestations. The means and the end are identical. When one becomes habituated to that practice, then such habit becomes second nature. Only on the uttama-adhikari platform of advanced internal absorption in Krishna consciousness does one perfectly envisage the world in proper perspective, in terms of the highest understanding. The ultimate understanding is that everything is under Krishna’s control, and that because Krishna is the supremely lovable absolute well-wisher of all living entities and because He is all good, His control always has its all- good, ultimately beneficial objective and outcome. The uttama- Vaishnava always sees the ultimate-good cause behind all the manifested events of this world. He never loses sight of that vision by adopting an illusory or semi-illusory mode of understanding, even when “coming down” to the position of an acarya for preaching. The kanistha-bhakta’s angle of vision, though approaching the threshold of spirituality, is still rather mundane or erroneous on account of extensive egocentricity. The madhyama-adhikari Vaishnava’s perception, though considerably advanced toward the spiritual platform by way of determined sharanagati, has yet to transcend all tinges of mundanity. Hence it is semi-illusory and thus only partially valid. However, the perfectly liberated non-illusory acuity of reality, which is the absolute transcendental visionary platform, is the prerogative of the uttama-adhikari alone and no one else. Attaining the perfection of Krishna consciousness most certainly demands one’s evolvement to no less than the uttama-Vaishnava platform of perception. Anything short of that would be considered unnatural or artificial. It is highly unlikely that a sadhaka will advance to the uttama-adhikari platform without an attentive endeavor to purposefully culture the internal and external consciousness of an uttama-adhikari. The culture of internal consciousness means to be absorbed in the pursuit of one’s aspired-to position in the nitya-lilas of the Lord by cultivating the appropriate aprakrita-bhava, and the culture of external consciousness means to pursue the rasika perception of the phenomenal world as per the principles presently under discussion. A case in perfection is the instance of Srila Gaura Kishora Dasa Babaji Maharaja being harassed by boys jestingly throwing stones at him as he was riding down the road on a bullock cart. Turning to them, he spontaneously chastised, “I know who You are [Krishna], and if You don’t stop teasing me, I’m going to tell Mother Yashoda about Your nonsense misbehavior!” He Radhe-Shyama! In the last, anything seemingly unjust, unreasonable, or wrong from the relative standpoint may well directly or indirectly serve as a venerable eye-opener, constituting a formative impetus to one’s pitiably crying out for Your special causeless mercy in complete self-surrender. Such could not but be seen as integral to Your absolute, perfectly synthesized, all good, complete whole arrangement for the ultimate deliverance of even such as Your single, most insignificant, all but forsaken, inconspicuous, long-lost aspiring maidservant. For me, any other outlook would be illusory. I gratefully offer You my humble obeisances again and again. It is certainly a fact that all events of the past, present, and future on the relative material time continuum transpire on account of the all-perfect sanction of the absolute, ever-present Supreme Will. Further, it should be well ascertained that in all circumstances every living entity involved is in some way or other effectively moved toward the ultimate surrender of the soul, or at least indirectly engaged by superior arrangement to instrumentally catalyze such surrender in someone. Undoubtedly, everything is perfectly arranged by providence to interactively elicit whatever various responses are circumstantially required to progressively effect every interrelated individual’s ultimate reform. For instance, when cows and other animals (or people) are mercilessly slaughtered (physically or psychologically), perceptive individuals will at least wince upon sympathetically imagining the victims’ painful plight. The more insightful will cry or at least shudder when considering the butcher’s hellish future. Such observable Kali- yuga phenomena may actually serve to awaken or augment, to some extent, a pious soul’s natural, inborn quality of compassion. If that much is accomplished, then it may certainly be concluded that Maya’s distressful manifestations have successfully promoted a gradual progress to someone’s ultimate good. Persons with shastric vision will soberly understand that both the tortured animals (or people) and the consequently tortured slaughterers are progressively reaping their karmic destinies under the influence of the three material qualities. Both the tortured and the torturer will in due course realize the sufferings of material existence and eventually turn inward toward Godhead. They will thus progressively attain complete perfection at some future point in time. No conditioned soul is an island. All living relativities in this world are always, knowingly or unknowingly, directly or indirectly, positively or negatively, at least remotely in some way or other interactively instrumental in fulfilling the reformatory purposes of the cosmic manifestation. The apparently endless sojourn of the jivatma through the relative time warp of this ephemeral cosmic dimension will anyway be experienced as a mere dreamlike flash in eternity when one has, at long last, accessed the real- time eternal realm of the Absolute. At that point, the cumulative sufferings that were subconsciously retained from experiences over innumerable lifetimes will, no doubt, positively serve to dynamically enhance the wakened soul’s appreciation of the bliss of ultimate enlightenment. Therefore, the wise with the vision of eternity lament neither for the living nor for the dead. Yet, powerful Krishna conscious preachers remain ever perturbed to see “sanctioned” ignorance or forgetfulness of Krishna, which constitutes the very basis of all “sanctioned” sufferings of the conditioned living entities. They thereby feel compelled or “sanctioned” to show mercy by helping to elevate the fallen to Krishna consciousness whenever plausible (“sanctioned”), to expedite everyone’s progress to final beatitude. Was the Mogul Emperor Aurangzeb’s desecration of numerous Visnu temples not “sanctioned”? Was his breaking to pieces hundreds of deities not “sanctioned”? Was his paving the walkways up to the Islamic mosques with the pieces of the broken deities not “sanctioned”? Was his terrorizing innumerable brahmanas and Vaishnavas not “sanctioned”? Was the envious Kazi’s order to cane Haridasa Thakura in twenty- two market places not “sanctioned”? Would any soft-hearted Vaishnava condone, appreciate, or laud these “God-sanctioned” atrocities? The offended advance by their “sanctioned” praying or crying out to Krishna, their exercised tolerance, and their mercifully applied forgiveness. The sympathetic onlookers, deploring and remonstrating against the demonic mentality of the atheist, advance by their “sanctioned” sorrowful lacrimation and their “sanctioned” endeavors to either practically protect or at least verbally or mentally honor and support the Lord and His devotees. And the offenders advance by inevitably meeting their “sanctioned” total destruction, reducing their “sanctioned” false pride to “sanctioned” ashes! If fortune favors them, they may then hope to enjoy a “sanctioned” humbled fresh start. In Kali-yuga, we may consider ourselves theistically enriched to the extent that we actually help to promote the cause of congregational kirtana of Krishna’s Holy Name. Conversely, we may be considered as atheistical to the extent that we minimize or obstruct (by committing various offenses) the propagation of shuddha-nama-sankirtana. We would do well to remember that in this age both the godly and the demoniac |
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#JusticeforCwecwe We will not keep Quiet Why do you refuse with your DNA What are you Hiding Sending a 7 year old to school only to be Raped kanti sizode sibathini abantwana bethu Matatiele Bergview College we demand answers...
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7 year old Cwecwe was drugged and allegedly raped at her school in Matatiele a place that was meant to keep her safe. The little girl bravely spoke up but no action has been taken since 14 October 2024 till now....
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