Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32222011-12-19 05:27exclusively, aimed at the progressive cultivation of raganuga- bhava. That is the opinion of Srila Vishvanatha Cakravartipada, whose judgment should not be overlooked in the slightest. It is enjoined in the shastras that the guru, upon giving panca-samskara initiation, bestow a spiritual name upon the disciple to help instrumentally dismantle or at least distance the disciple’s previous falsely designated mundane bodily identity based on material relativities (sarva-upadhi-vinirmuktam) and establish a very basic, non-specific concept of being a servant of the Absolute Godhead (krisnera ’nitya-dasa). The spiritual name conferred at the time of diksa may not directly correspond to the disciple’s eternal spiritual identity and so would not, therefore, necessarily be considered the disciple’s name eternally. Nevertheless, it is spiritually useful in so far as it functions to push the novice disciple’s mind-set in the right direction. So similarly, it is indeed very useful, from the stage of purified hearing (krama-shuddha-shravana-dasha) after achieving a considerable degree of anartha-nivritti, to culture via artha-pravritti the internally conceived siddha-deha in terms of the ekadasha-bhava under the guidance of Shri Guru or rasika Vaishnavas. Such internal contemplation effectively enables the eligible intermediate devotee to easily overcome various latent false egoisms, by positively fostering a conceptually graspable, unambiguous, cogently personal, spiritual identity, well beyond the external bodily notion of what it supposedly means to be a devotee. Particularly for the madhurya devotee cherishing the mood of being Radha’s dasy-anudasi, even the conception of being dasanudasa would be a false egoism, an upadhi, a matter of external appellation only. It is well established that those aspects of vaidhi sadhana- bhakti which prove to be antagonistic to the culture of a sadhaka’s desired vraja-bhava must certainly be rejected when pursuing the path of raga. Similarly, certain features of the internal raganuga-sadhana may naturally and necessarily have to be discarded if ascertained to be no longer relevant at the stage of spontaneous realization (svarupa-siddhi). Even so, the sincerely embraced “close enough for starters” ekadasha-bhava conceptualization dynamically serves to further dissolve the material bodily conception of the self and swiftly move the guileless aspirant toward perfection (bhava-siddhi) by generating a very powerful and inspirational spiritually congruent virtual vraja-svarupa image within the heart of the disciple. It is insufficient simply to know by negation that “I am not ‘this’ [illusory material] body.” At a certain point, a seriously inquisitive individual must inevitably ask, “If I am not ‘this’ body, then what body am I?” The rather nondescript “eternal servant of Krishna” idea of being a spiritual entity beyond the presently acquired psycho-physical tabernacle may be quite theoretically ingrained upon the brain, yet merely understanding “I am not ‘this’ body” without cultivating a superior internal spiritual bodily concept of life tends to render the self an internally unsatisfying formless (nirakara) spiritual no-body vulnerable to nostalgic “something is better than nothing” emotional or corporeal egoisms and the return to gross or subtle mundane rasas. Two areas of knowledge and realization need be clearly established in the matter of a sadhaka’s resolve to solidly implement the practice and perfection of vraja-bhakti-bhajana. One must precisely comprehend the principles of rasa-tattva as well as the object of rasa and worship (upasya-pariskriti), Shri Krishna, and one must also be aware of the intrinsic constitutional role and nature of the worshiper (upasaka-pariskriti), pertinent to which is the understanding of the individual’s ekadasha-bhava. Incompetent neophytes who lack pure devotional lobha-maya-shraddha characterized by the appurtenant sharanagati or disposition of selfless surrender and who have yet to surpass the stage of krama-hina-shravana-dasha (unqualified hearing) should never be directly instructed about the esoteric intricacies of the internal culture of raganuga-bhajana, lest they misconstrue everything and make a mockery of the whole affair. If, on the other hand, a worthy and spiritually eligible disciple, for whatever reason, does not get the facility of receiving essential and relevant instructions regarding the positive configuration of the appropriate internal vraja-svarupa when actually required for further progress, then there is every danger that the inexperienced, unguided, or spiritually obstructed practitioner will unfortunately relapse into a life of anarthas, as has been regrettably evidenced time and again in contemporary Vaishnava society. It is true that at a point in time after the disappearance of Lord Gauranga a number of sampradayic charlatans posing as heirs to the legacies of their siddha-rasika-Vaishnava Acaryas’ successions trended to indiscriminately bestow what came to be termed as “siddha-pranali-diksa” upon ineligible, materially engrossed, imitative disciples without caring to notice their so- called disciples’ obviously inadequate degrees of lobha-maya- shraddha. It should not surprise anyone that stalwart maha- bhagavata devotees of the Lord like Srila Gaura Kishora Dasa Babaji Maharaja, Srila Bhaktivinoda Thakura, and Srila Bhaktisiddhanta Sarasvati Prabhupada would take objection to such malpractice. Among other adjustments, Bhaktisiddhanta Sarasvati saw fit to de-emphasize the revelation of ekadasha- bhava for the general mass of his followers, in deference to the all-purifying process of nama-sankirtana and is in fact known to have bestowed the ekadasha-bhava system of internal vraja- svarupa conceptualization upon only a very deserving few. Contemporary disciplic successors, however, appear to be hard- pressed to muster up the empowerment required to feasibly implement the imparting of ekadasha-bhava to anyone at all, almost as if to suggest a heretofore future probability of an all- around internal devotional incompetence among the ensuing generations of gurus and disciples alike. Although the absolute dependency upon siddha-pranali-diksa as such for the evolvement of raganuga-sadhana is denied in the Sarasvata doctrine, timely instruction (shiksa) concerning the internally conceived siddha-deha is nevertheless essential. If members of the Krishna consciousness movement could not come to the position of having sufficient qualification, sincerity, and determination to merit receiving such esoteric instruction, then what might be suspected of the purificatory power and efficacy of the devotional process we follow? Just because untrained, ineligible, cheap, or hypocritical monkey-like individuals devoid of regulative devotional proprieties should not be esoterically instructed beyond their actual level of spiritual competence, as is currently being done by certain overly lenient gurus, it doesn’t mean that all the disciples of highly qualified gurus should be deemed lifetime devotional bambinos, altogether denying them access to such an invaluable internal devotional facility. Would we not be conveniently throwing poor little baby out with the bath water on the plea of ensured institutional sanctity? The king wears clothes. The king is a fool. Therefore, everyone who wears clothes is a fool! Not very logical. That money tends to get misspent by irresponsible people doesn’t mean money should never be spent by those who are truly accountable. It is certainly admissible that realization of one’s siddha- svarupa while still corporeally embodied and the ultimate attainment of one’s siddha-deha upon achieving the Lord’s vraja- lilas can be had by the mercy of the fully blossomed Holy Name who in due course gives everything to the sincere devotee. More siddha-deha diya . . . (Bhaktivinoda Thakura’s Sharanagati – Shri Nama Mahatmya). Also, as stated in Shri Caitanya-caritamrita (adi-lila 1.96), tattva-vastu – Krishna, Krishna-bhakti, prema-rupa / nama-sankirtana – saba ananda-svarupa. “The Absolute Truth is Shri Krishna, and loving devotion to Shri Krishna in the form of [vraja-]prema is achieved through congregational chanting of the Holy Name, which is the essence of all bliss.” |
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