Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32312011-12-19 05:30From the stage of basic anartha-nivritti, when guru and Krishna will be satisfied with the intensity of our anxiety, our desperation, our ardent avidity for attaining our natural eternal mood of loving ecstasy, bhava-siddhi, there will certainly be further and further enlightenment by gradual revelation from both within and without. Then practical attainment of our authentic, eternal prayojana, our requisite premika relationship as an assistant of Shri Guru in his or her eternal services to Radha and Krishna, will be sure and solid by Their grace. At that stage only, fullest empowerment to act as an agent of Krishna’s compassion, both internally as a vraja-gopa or gopi serving in His nitya-lilas and externally as a preacher moving within this psycho-physical dimension, becomes possible – not otherwise. This material world will be repeatedly vyakta and avyakta (manifest and unmanifest) for the rest of eternity. It is not that this insignificant point on the eternal time continuum is the all- important consideration. For all of eternity there will be innumerable fallen conditioned souls who will need to be delivered to the supreme perfection by the influence of someone’s highly qualified and most capable, fully self-realized, super-consciously empowered preaching efforts. Furthermore, a most profound truth is that Krishna, being an extremely witty connoisseur, very often requests the emancipated jiva who has in the sac-cid-ananda spiritual body attained His pleasure pastimes at His abode of Goloka to return in the acarya-svarupa to this material cosmos as a nitya-muktavatara. Such a mukta- jiva may then act as the greatest emissary of the Lord’s compassion to the baddha-jivas bound by the network of Maha Maya’s allurements. Having become the recipient of the fullest extent of Krishna’s mercy, only the said emancipated jiva, as a fully enlightened gopa or gopi, has the most splendid, incomparably beatific experience of the brightest absorbing prema contrasted against the black background of previous material existence characterized by abject forgetfulness of the Lord. The nitya-siddha-jivas as well as Krishna’s divine svarupa- shakti-tattva counterparts, and even Shri Krishna Himself, being always transcendentally situated and ever free from the influence of the modes of material nature, can never have such an extremely enhanced contrastive experience of the extent of the Lord’s compassion. Only the emancipated jiva fully evolved to the acme of individually achievable trancendency can most perfectly empathize with the plight of the conditioned soul. And only such a thoroughly unfettered devotee, having perfectly completed the progressive course of vraja-bhakti-bhajana, can bring about in Krishna an enhanced appreciation of His own golden quality of benevolence – an appreciation otherwise unfeasible in the spiritual world. It is only the emancipated jiva, therefore, who truly realizes what bliss is in store for the conditioned soul upon achieving the highest perfection, and as such, the emancipated jiva is the fittest instrument to deliver the fallen souls to the highest end. Having the fully actuated sac- cid-ananda-siddha-deha, the emancipated jiva remains ever beyond the degrading influence of the modes of material nature. He or she may, therefore, remain perpetually within the material world if required for assisting the Lord’s preaching mission, apparently descending to the second-class or madhyama- adhikari devotional status without running the risk of falling down to the material platform. Every disciple wants Guruji to be such a fully empowered parama-maha-bhagavata-avatara, coming down from the spiritual world to deliver discipleji to the lotus feet of Krishna. We will have the rest of eternity to collect the thousands and millions of disciples, if that’s what Krishna wants. Not that we push the panic button, childishly play makeshift lifeguard guru jumping into the ocean of material existence to “save” the “drowning” souls, become overwhelmed by the tidal wave of maya, and heroically get ourselves drowned in the process. It’s nice that we in all our spiritual infantility intelligently rely on the power of our guru’s fully self-realized purports in the matter of serving to assist his preaching mission through the medium of transcendental book distribution. That is, no doubt, a tremendous credit. In the end, however, it would surely be preposterous to expect the books to be fully Krishna conscious for us, wouldn’t it? Transcendental book distribution certainly serves to puissantly inculcate ideal spiritual standards upon humanity. That is the mercy of the acarya-parampara – to give us some meaningful engagement along the way. Nevertheless, who have to personally learn and gradually realize the full gamut of progressive pure devotional experience. This must necessarily be accomplished by the practical application of appropriate, authoritatively approved internal rupanuga methodologies, which are notably illustrated in the writings of Raghunatha Dasa Gosvami and Vishvanatha Cakravartipada. The point is that practically every one of us at some juncture was on the receiving end of the book distribution effort. “Book distribution effort” means that the books were distributed to someone, and we happened to be the “someones” to whom the books were distributed. Why were the books distributed to us? The idea should be that the books were distributed to us to induce us to go to the highest end of realizing our eternal relationship with Krishna in one of the vraja-bhavas. Unless and until we actually go to that end, the purpose of the book distribution that was done to enable us to receive the book won’t be perfectly fulfilled. Therefore we have to go to that end to make the book distribution effort a complete success. Any intelligent and thoughtful book distributor should deeply consider, understand, appreciate, and in due course apply this principle in practical life. Otherwise, what is the meaning of the whole affair? How can we deem our transcendental book distribution a complete success unless the “someone” becomes fully absorbed in relishing the vraja-bhavas as a result of having gained an attraction and greed for them? “Someone” – Who? – The wewe should not idiotically ignore the obvious implication that it is we “someones.” “Work now; samadhi later.” That’s all right. But how much later? How later does later have to be before later can be considered later enough? Later after some future God-knows how many births? Restoration of one’s constitutional topmost vraja-prema- saturated quality of para-duhkha-duhkhi compassion toward others, following in the wake of the immaculate moods of the gopas and gopis of Vrindavana, and achievement of full-blown self realization in terms of the jiva’s highest potential are in effect one substance. Prema and compassion are essentially tantamount in that prema deliberately expresses itself as the service endeavor to facilitate the happiness and relieve the distress of Krishna and His devotees, not excluding the fallen potential devotees of this prison world of threefold sufferings. Particularly in the higher vraja-rasas – shringara, vatsalya, and some varieties of sakhya – a natural, supramundane sense of superiority in relation to Krishna as a lover, son, or friend may be noticed, wherein the devotee is seen to rightfully manifest daya-bhava (mercy) as a consequence of karuna (pathos) toward the Lord. Such occurs in response to suitable uddipanas (stimuli) due to the intoxicating nature of intensified rati for the visaya-alambana (object of affection), which naturally covers a raga-bhakta’s knowledge of Radha-Krishna’s omnipotence. This is not very astonishing. As the highest features of prema exhibited in the stages of sneha, mana, raga, anuraga, bhava, and maha-bhava are unachievable in the present material body (sadhaka-deha), it is no laughing matter that one progressively attend to the internal culture of the moods of Vraja, for without doing so, one could never hope to manifest the suitable eternal spiritual body (siddha-deha) essentially required for prema’s maximum expression. Actually, the highest premika compassion evincible by any jiva can only be gained in the company of Krishna’s eternal retinue after joining His manifest earthly lilas in this material world. When that degree of prema brims over to compassionately inundate the rotting lives of this world’s doleful detinue, then only can topmost empowered preaching be done by anyone. As such, it would behoove any aspiring preacher who wants to realize his or her highest preaching potential to go to that end, even if it demands a concentrated, purposeful dedication of considerable time and energy in this lifetime to preparatory antaranga-bhajana with that long-term aim in view. Greed-induced multi-aspected absorption in ananda-maya- vraja-bhakti-bhajana, both internal and external, could never in its real light be discerned by a deepest intellect to be a selfish or self-centered affair. It should never be confounded with the egoistical approach of the Himalayan forest-dwelling liberationist referred to by Prahlada in his prayers to Lord Nrisimhadeva, as recounted in Shrimad-Bhagavatam. If it were, it could hardly be accepted as vraja-bhakti, because by definition, at its very core, the exclusively selfless, self-giving service attitude, far above petty concerns for mitigating personal pangs of material bondage or for private spiritual satisfaction, is meticulously cultured for the absolute pleasures of the Lord and His devotees. Lalasamayi, the intense desire for being reinstated in one’s eternal, constitutional, perfect spiritual body (siddha-deha) as an eternal resident of Vraja, should in no way be presupposed by anyone to be any sort of gross or subtle material or spiritual sense gratification. A surrendered devotee harbors no ambition separate from the interest of the Lord. Such a devotee’s only business is to recognize and sensibly submit to Krishna’s desire to have us back with Him – to serve Him, play with Him, and dance with Him in the eternal sky of Krishnaloka. In as much as it honors the Lord’s wishes, a sincere sadhaka will nobly do the needful, pursuing the favorable internal cultivation by which His desire may ever be fulfilled. Not to do so would be utter conceit. This attainment of the Lord’s nitya-lilas at Vraja-bhumi and onward to Goloka is coveted only for the purpose of achieving the otherwise unachievable highest expressible form of pleasure-giving prema. A true Vrajavasi does not consider personal happiness and distress independent of Theirs (Radha-Krishna’s) to be in any way a compelling factor for his or her actions. That is the speciality of the Vrajavasis’ standard of devotion, which distinguishes their excellence, far surpassing that of the best devotees of any other realm. Although in vraja-bhakti liberation and beatific delight are naturally consequential, as in any other pure devotional approach, they could never be seen as crucial elements in a Vrajavasi’s decision-making process, though they should not necessarily be altogether eschewed or despised. To say that the genuine, pure-hearted vraja-bhakti- bhajananandi is selfishly bent on his own bliss, personal benefit, or comfort zone would be akin to declaring that the gosthy- anandi preacher is primarily engaged as such to secure for himself either the spiritual beatitude; the ego-gratifying daksina, honor, and reputation; or the sheer adventure personally plundered from his burlesque preaching extravaganzas. One might exhaustively harp and harp about the hypocritical, cheap, imitative imposters of either ilk, but that should never ascribe any improbity to the truly sincere. Negation of the nonessential in no way suggests a need to negate the essential. In either authentic case, we should be prepared to acknowledge the primary focus on the actual sincere service endeavor as distinct from its pleasurable or remunerative side effects – “eating to live” as opposed to “living to eat.” Shrimati Radharani in Her inimitable Krishna conscious absorption transcendentally experiences more distress than the combined distresses of all the conditioned souls of the entire material existence put together. Although Her “distresses” are transcendental and ananda-maya, as opposed to the niggardly nature of a baddha-jiva’s suffering, they are nonetheless very real and unimaginably excruciating. In truth, Her anxieties over the condition of the incarcerated baddha-jivas, as represented in the lamentations of Shri Caitanya Mahaprabhu to Thakura Haridasa, constitute but a minor feature of Her complete whole domain of loving afflictions. It is of little wonder that a soft- hearted para-duhkha-duhkhi devotee, upon knowing these things, might opt to compassionately seek in various ways to somehow help mitigate Her severe amorous excruciations. How could we conceive that such an attempt to assist in the services of Her preponderant internal “home” affairs is in any way less noble than the attempt to alleviate the relatively insignificant sufferings of the minute individuals of this world? If anything, the consideration of the magnitude of necessity pertaining to the primary plight of Radha all the more amplifies the reason to laud the internal affairs of those enlightened individuals seriously endeavoring to qualify themselves to become Radha’s palya-dasis through strenuous antaranga-bhakti-bhajana. They are neither in the least bhukti-kami nor mukti-kami nor svananda-kami. |
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