Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32272011-12-19 05:28according to their genuine internal spiritual needs. It is not altogether surprising nor blameful that an astute disciple, upon ascertaining a drought of siddhantically viable confidential guidance at the feet of guru, might opt to go hither and thither in search for someone who might ably fill the bill. One could hardly expect to acquire the requisite knowledge of the moods of Krishna’s nitya-parikara and their anugata-seva just like that, without receiving proper direction. At which stage in one’s devotional progress does esoteric instruction concerning the culture of one’s internal spiritual identity become relevant? The dictum most sanctimoniously bandied about, “First deserve – then desire,” should be rightly understood. One deserves to desire simply when one’s desire is big enough. One’s desire is big enough when there is no room in one’s heart for any other desire. Ultimately, the bottom line is this: Dire necessity knows no law. Some devotees, though not understanding the intricacies of their own spiritual identities, may for all intents be esteemed as elevated uttama-adhikaris, given that they have somehow cent per cent surrendered body, mind, and words to the service of the Lord and His Holy Name with undivided faith, realizing Hari (nami) and Hari-nama to be identical. That is the opinion of Shri Caitanya Mahaprabhu, as evidenced in Jagadananda Pandita’s Prema-vivarta. Still, it would not be unreasonable to infer that these individuals, far from being fully self-realized, really need to make considerable progress to be all they can potentially be as representative Gaudiya Vaishnava spiritual masters in disciplic succession. To be sure, the internal bhava and pure devotional outlook of a kevala-madhurya-premika- bhakta (vraja-vasi) would no doubt have to be conscientiously and meticulously cultivated here and now in this current lifespan if one were to expect to achieve the highest perfection this time around. Otherwise, one could hardly expect to fully transcend all substandard notions (material or spiritual) about oneself before quitting the present physical body. It’s not good enough to remain a fallible neophyte with an ambiguous sense of belonging to the spiritual realm. Everything will be tested at the time of death, the outcome determined by one’s previously cultured bhava. Yam yam vapi smaran bhavam, tyajaty ante kalevaram. It is not such a cheap or haphazard affair that “Oh well, anyway, somehow or other. What me worry.” No! Not that we apathetically await a windfall of mercy while mulishly ignoring the purposeful, scientific pursuit of the Gaudiya- sampradaya’s highest ideal. It is a fact that the vast majority of those claiming to have been initiated by a bona fide guru in proper disciplic succession in terms of either bhagavata-vidhi or pancaratrika-vidhi will not upon the end of the present lifetime be fortunate enough to attain the Lord’s manifest vraja-lilas. If we want to be included among the small percentage that actually succeeds, we will have to seriously focus and intensify our bhajana. Kripa-siddhi is very rare – an extremely atypical improbability. Though we in all our inadequacies hope and pray for such divine dispensation, we cannot sophistically force the exception to become our rule. That is not in our hands. The standard success formula, which largely stresses our willful application of appropriate devotional practices, should not be artfully ignored. We must scrupulously deepen and deepen our inner quest. Jivasya tattva-jijnasu. There should be no other purpose behind any of our life’s activities. Nartho yas ceha karmabhih. That is deservingness. Do not heed the die-hard religio-institutional dogmatists. It’s not enough that children pretend to be adults ad nauseum. A tad of spiritual common sense may have to be mustered to grasp this point. Revelation is gained through priti-bhajana. Vrajendranandana Krishna from within supplies the required intelligence to one lovingly engaged in devotional service (raga- bhakti), not to one fearfully engaged merely on the basis of shastra-vidhi (rudimentary scriptural rules). Priti-bhajana undoubtedly connotes the ragatmika-bhakti of either the ‘mukhya’-vraja-janas or the sadhana-siddhas and kripa-siddhas who have been elevated from conditional existence to the status of eternal Vrajavasi associates of the Lord. The foremost feature of this priti-bhajana principle is found in the young vraja-gopis’ mode of spontaneous loving service. Ramya kacid upasana vraja-vadhu-vargena ya kalpita. There is no higher expression of priti to be seen anywhere else. Dumping family ties, household duties, reputation, feminine bashfulness, as well as all moral considerations, they run in the dead of night with resolute enthusiasm to satisfy the senses of Krishna. Lord Krishna reciprocally unfolds His innermost heartfelt feelings in proportion to the intensity and depth of His devotee’s loving sentiments. The young damsels of Vraja, distinct from devotees in vatsalya-, sakhya-, and dasya-rasas, are ever infatuated and enthralled to intimately engage with Him day and night (satata- yuktanam) in keeping with the asta-kaliya-nitya-lila format. It is of little wonder that Krishna would feel naturally inclined to reveal to them His highest penchant for the pleasures of paramour love (parakiya-rasa), awarding them the intelligence (dadami buddhi-yogam tam) by which they may overcome all obstacles (so-called husbands, in-laws, superiors) in their endeavors to unite with Him as their upapati (yena mam upayanti te). However, the parakiya disposition of one belonging to another catalytically diffuses its influence from different angles all over the land of Vraja to augment both in the Lord and in His devotees an apprehension of mutual unattainability in various ways. This effectively intensifies the nuances of love in all the primary rasas. It is certainly a fact that when applied to the delusive sense of Krishna’s belonging to another (as the son of Vasudeva and Devaki, as the scion of the Yadu dynasty, or as a denizen of any realm other than the land of Vraja), the parakiya notion hurls His parents, friends, and servants into a deluge of acute loving desperation. Here, resultantly, the devotee’s mind and heart are seen to run mad after Krishna in a way undreamed of in any other quarter of the spiritual world. The dread of separation from Krishna increases His value in the eyes of His devotee. With regard to the madhurya-rasa, however, the parakiya- tattva finds its ascendancy not in the supposition that Krishna belongs to any other (as aforementioned), but rather in the fancy that the young newly wed gopi girls themselves belong to others – their lawful “so-called” cowherd husbands – and that Krishna must assume the wife-thief-like upapati-bhava in His efforts to woo their hearts. The superexcellent speciality of this parakiya angle of influence is that it augments the succulence of rasa not so much by intensifying the devotee’s desperation to serve the lotus feet of Krishna, but by amazingly amplifying Krishna’s desperation to serve the feet of His devotee. Out of extreme anxiety to meet the nearly unobtainable, Shyamasundara forgets Himself, babbles incoherent nonsense, and wanders aimlessly around in circles like a madman. His disquietude over being separated from His gopi beloveds increases their worth in His eyes, making His mind and heart run after them, with special deference to the supremely luscious lotus feet of Shri Radhika. It may be additionally noted in this connection that there are two brilliantly illuminating developmental features of gopi- prema described in the shastras: ghrita-sneha, love like ghee, which is not sweet in of itself; and madhu-sneha, loving affection like honey, which is always permeated with the sweetest deliciousness. Although married to another (Govardhana Malla), a situation which augments the parakiya-bhava in that sense, Shri Candravali, the right-wing-gopi embodiment of ghrita-sneha, characteristically traverses the inner path of thinking, “I belong to Him.” As Krishna congruously reciprocates His devotee’s bhava, it is seen that He sometimes in the course of His all- accommodating frolics condescends to nourish Candravali’s affectionate feelings, but He’s still His own man. Yet Shri Radhika, the left-wing-gopi embodiment of madhu-sneha, exerts an entirely different parakiya influence over Lord Krishna on the basis of Her thinking, “He belongs to me!” As Krishna responds to Radha’s feelings, He finds that He is no longer His own man. No longer is He independent. Rather, He, the supreme beloved, becomes the henpecked lover of She who now dominantly disports the dignity of being supremely loved by Him. She becomes His beloved. He madly runs to give Himself to Her, and She, from time to time, condescends to allow Him to become Her devoted servant, making Him dance like a puppy dog in Her hands. She becomes the prepossessing possessor of Him who is ever-increasingly possessed by Her totally enticing, honey-like, transcendentally preponderant ever-new supra-mundane feelings of absolute possessiveness. Thus, in Her absence, Shri Krishna, transcendentally engulfed in His own amorous delusions, finds Himself dancing behind a most skillful dancing- master, Shri Radhika’s roving image, appearing before His lovesick gaze in every Vrindavana tree and creeper in every direction. Parakiya-tattva similarly goes on to manifest another charming permutation. Radha’s maidservants, like Radha, also cherish not the humor of belonging to Krishna. They are radhika-snehadhika sakhis who, though married to other cowherd boys, treasure the status of belonging to Radhika. Upon seeing a manjari’s sincere and unwavering devotion to Shri Radha's lotus feet, a devotion filled with boundless love greater even than the love He Himself feels for His own devotees, charming Krishna will embrace her, take the betel nuts from His own mouth and place them in hers, and place His own forest garland upon her. Why? She is not His. She belongs to another (parakiya). She is Hers. Having taken shelter of the indomitable fortress of Radha’s lotus feet, she has conquered Him outright. As seen in Shri Sanat-kumara Samhita, Lord Krishna instructs Sada-shiva, “A person who once surrenders to Her [Radha], saying, ‘I am Yours,’ attains Me also – without doing any extraneous sadhana. Of this there is no doubt. Therefore, O Shiva, one who desires to conquer Me should surrender wholeheartedly to Her. In this way, one becomes extremely dear to me.” In Ujjvala N…lamai, Mai-manjari says to the young, inexperienced Catur, “Catur, let me teach you what I have learned from my own experience. If you make friends with Radharai, then within that friendship is automatically included ecstatic love for Hari.” Again, Krishna says in the adi Purana, “One who claims to be My devotee is not My devotee. But one who claims to be the devotee of My devotee is actually My devotee.” Elsewhere, in the Padma Purana, Lord Krishna intimates to Narada, “Therefore, if you want to impress Me, then become wholly devoted to Radha.” Krishna has personally given Himself to Radha, and as might be expected, He very much appreciates and identifies with those elevated individuals who fortunately follow suit. Indeed, He becomes madly enamored of the manjaris’ sakhi- snehadhika-based unstinted bodily beauty, a sublimely scented beauty far surpassing that of the sakhis possessed of other bhavas. Hence, birds of a feather are seen to flock together. Since the manjaris are so intimately intertwined with Radhika and Krishna’s heart is ever given to Radhika, the proximity of Krishna and Radha’s kinkaris is not so astonishing. Pure devotees have no desire for mukti. They desire only shuddha- bhakti. Yet mukti is automatically achieved by them without their directly endeavoring for it. In the same way, though having not even the slightest desire to directly associate with the rascally Krishna, having no desire other than to serve Radha’s lotus feet, Radha’s maidservants naturally gain optimum access to the loftiest communion with Radharai’s Krishna, unimaginable to Radha’s other categories of sakhis and Krishna’s various other yutheshvari mistresses. If tenderhearted Shrimati Radharani affectionately shows Her kinkari to Her Krishna, who walks the path of debauchery, ordering her to play the role of a transcendental love thief, please hear how that maidservant will faithfully serve Her. With smiling sidelong glances, and with the hairs of her body standing up with joy, she will tightly embrace Him. In this way, she will taste the nectar of Radhika’s carana-seva. Even though Krishna tells the manjari, “The queen of My life is very merciful to you,” and even though He again and again kisses her, embraces her, and maddens her with the nectar of amorous pleasures, and even though He creates in her a wonderful wealth of sweetest love, the manjari’s thoughts nevertheless remain ever absorbed in the nectar pastimes of Shri Radhika’s lotus feet. When the manjaris’ necks are embraced by the magnificent arms of Radha’s lover in the sweet and wonderful rasa-dance festival, splendid with tinkling bracelets, anklets, and other ornaments, they will always fix their gaze on the footprints of their queen, having no motive other than to please Her. Seeing the manjari’s unrivaled love for Radhika, a love that has outclassed even His own, and seeing the manjari’s purest motive to intently serve to fulfill Her purposes, enthusiastic Krishna inundates her with His own amplified love-bliss, unknown even to His own devotees. Even so, the manjari’s resolve to sympathetically savor Radhika’s |
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