Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32252011-12-19 05:28Again in the Caitanya Bhagavata (Madh. 23.76-79): hare Krishna hare Krishna Krishna Krishna hare hare hare rama hare rama rama rama hare hare prabhu kahe kahilam ei mahamantra iha japa giya sabe kariya nirbandha iha haite sarva-siddhi haibe sabara sarva-ksana bala’ithe vidhi nahi ara “The Lord said, ‘Regularly chant japa of this maha-mantra. In this way you will attain all perfections. Chant at any time and in any circumstance. There are no other rules for chanting. Gather together, five or ten, in your own homes, clap hands or play cymbals and sing kirtana of these holy names.’” Shastric evidence such as this, however, in no way poses to preclude the sadhaka’s need to be esoterically instructed. Sambandha-abhidheya-prayojana-tattva-vicara demands the consideration of each individual’s specific internal devotional requirements. It is not meant to remain a general discussion devoid of any concern for the individual disciple’s personal spiritual objective. After all, the ascent to prema is a personal affair involving the delicate unfolding of personal sentiments based on personal desires to personally please the particular Personality of Godhead whom one considers to be one’s personal ista-deva. We must always remember that we are persons. Krishna is a person, the Holy Name is a person, and we are all unique individual persons who need to personally conceptualize the unique personal goal of our chanting before we can expect our chanting of the Holy Name to yield the superlative personalized fruit of love for Krishna we personally require to be all we can personally be to be personally satisfied that Krishna is personally satisfied with our personal attempts to please Him in all personified personal sweetness. Chanting with specific wrong conceptions bears specific wrong results, chanting with no specific conception bears no specific result, chanting with specific inferior conceptions yields specific inferior results, and, unsurprisingly, as one might reasonably gather, chanting the Holy Name with specific superexcellent conceptions yields specific superexcellent results. Ye yatha mam prapadyante tams tathaiva bhajamy aham... It’s not all one. The obvious implication of the above Caitanya-caritamrita verse is as follows: Srila Rupa Gosvami in his Bhakti-rasamrita- sindhu clearly delineates two basic levels of devotion – sadhana- bhakti (bhakti in practice done by ajata-rati sadhaka-bhaktas) and sadhya-bhakti (bhakti in perfection done by jata-rati bhavukas and siddha-bhaktas). Sadhana-bhakti includes two distinct paths – vaidhi-marga and raga-marga – correspondingly leading to two distinct types of perfection – maryada-prema (reverential love) and kevala-madhurya-prema (unadulterated sweetest intimate love). Raga-marga-sadhana is not to be equated with spontaneous devotional service; rather, it is deemed spontaneous devotional service in practice wherein a sadhaka covetously endeavors to internally emulate the perfect spontaneous mood of one of Krishna’s intimate eternal ragatmika associates. Only fortunate practitioners adequately endowed with lobha-maya-shraddha may legitimately take up this path. To the extent that one has not gained steadfastness in the pursuit of raga-bhajana, to that extent one is obliged to allow shastra-vidhi to prompt one’s adherence to the external practices of devotional service. As one’s affinity for bhajana prevails, lobha itself becomes the driving force, and the need to rely on shastra-vidhi becomes relatively superfluous. Likewise, sadhya-bhakti is divided into two progressive levels – bhava (preliminary love of Godhead) and prema (advanced love of Godhead). The stage of relishing prema-rasa, realized at the highest level of purity, comes only after the arousal of sthayii- bhava by the influence of vibhava, anubhava, sattvika, and vyabhicari, generated from the fragrance of the flower of rati or bhava. Prema never appears before svarupa-siddhi, which is realized at the stage of bhava. The stage of bhava and apana- dasha are basically synonomous. Bhavapana-dasha is the sadhya, or outcome of intensified sadhana, which progresses through the stages of shravana-dasha, varana-dasha, and smarana-dasha culminating in bhakti-samadhi. As previously indicated, shravana-dasha appears in two phases – krama-hina- shravana-dasha (haphazardous or unqualified hearing without aspiration to a particular rasa) and krama-shuddha-shravana- dasha (systematic, offenseless hearing with the ultimate aim of pleasing Krishna). If as a kanistha-adhikari shraddhavan jana one hears Krishna-lila in an unfocused way without having undergone sufficient purification via advanced devotional association, clouds of anarthas will obstruct the discernment of one’s natural inclination toward a particular rasa. Such hearing designated as krama-hina-shravana may in fact retard the arousal of one’s latent proclivity for raganuga-bhakti if one does not scientifically endeavor to improve one’s approach to the hearing process. However, when faithful upper class neophytes who are antarmukha (looking inward in the spirit of self- discovery) attentively and methodically hear (nityam bhagavata-sevaya) about Krishna’s nitya-lilas and naimittika-lilas under the wholesome guidance of experienced raganuga- sadhakas and rasika Vaishnavas, they, by such krama-shuddha- shravana, swiftly and without difficulty dissipate the clouds of anarthas (nasta-prayesu abhadresu) and come to the nistha platform (bhaktir bhavati naisthiki). Purposeful krama-shuddha- shravana appreciably manifests the enchanting sweetness of the Lord’s pastimes, spontaneously arousing the hearer’s latent predilection for raganuga-bhakti. As anarthas (material lust and greed) decrease in the course of extensive hearing (ceta etair anaviddham), one gradually recognizes within oneself a special natural appreciation for particular pastimes of the Lord enacted with a particular ragatmika associate endowed with a specific rasa. This indicates one’s natural constitutional inclination toward a particular rasa. The awakening of a basic yet firm eagerness to attain a kind of relationship with the Lord similar to that of one’s esteemed ragatmika archetype constitutes one’s specific innate lobha. It should be emphasized here that the details of a disciple’s ekadasha-bhava are generally to be sussed out between the disciple and the guru during the krama-shuddha- shravana-dasha stage in light of the disciple’s specific lobha. acarya-vani has it that these constituents of raga-marga-sadhana may be inculcated to the disciple quite early in the course of events if the guru sees that the disciple’s association is pure, elevated, and siddhantically solid. When, satisfied that the guru has correctly ascertained one’s inner greed for achieving a specific devotional perfection, one vows to heartily accept the compatible bhava for continuous cultivation, only then does one come to the stage of varana-dasha, which is the very basis of raganuga-bhajana-nistha. Having become “fixed-up” and satisfied on the brahminical platform of goodness (sthitam sattve prasidati), one becomes freed from the major lot of gross material distractions. At this point one may gradually focus and absorb one’s mind and heart (from smarana, dharana, dhyana, anusmriti, to samadhi) in the remembrance of one’s given vraja- svarupa while cultivating the mental service of Radha-Krishna’s eightfold daily pastimes (asta-kaliya-lila-manasa-seva). apana- dasha, as a sequel to all this, comes quite later in the chain. Hence, it would be erroneous to conclude that raganuga- sadhana and the prerequisite greed (lobha) to pursue the path of raga would commence from the stage of bhava. Moreover, it would be terribly clumsy to suggest that sadhakas must first attain vaidhika bhava-siddhi on the path of reverential devotion before gaining the credibility and the go-ahead to even dare to consider the prospect of pursuing the principles of raganuga- sadhana. It is preposterous to in any way deduce that sadhana would begin after sadhya (apana-dasha [rati]) has been achieved. Jata-rati Vaishnavas are bhava-bhaktas, not sadhana- bhaktas. After the attainment of svarupa-siddhi, a siddha-bhakta anxiously cries to be reinstated in his or her original constitutional relationship (vastu-siddhi) with the Lord. This state of intense eagerness is technically termed lalasamayi. It is incorrect to equate lalasamayi, which is manifested in the perfectional stage, with lobha, the basic element needed for embarking on the path of raganuga-sadhana while in the state of bondage, the position of imperfection. It is not that one must be perfect (jata-rati) before one can practice to become perfect. If sankirtana of the Holy Name can bring the sadhaka to the highest perfectional platform of unalloyed Krishna-prema, why should we not expect the Holy Name to grace the sadhaka with the relatively lesser adhikara required to merit hearing esoteric ekadasha-bhava instructions from the lips of Shri Guru – instructions that are actually required for the tangible practice of proper asta-kaliya-lila-smarana and manasa-seva in pursuit of the internal achievement of raganuga bhava-siddhi, svarupa- siddhi. Whether or not the present generation of gurus have the adhikara to adequately deliver the goods is a question in and of its own. God knows; it’s a question that the guru-figureheads themselves will ultimately have to honestly acknowledge and answer. But in principle it should not be presumed that just because the general mass of people tends to be prone to degradation and hypocrisy, genuine people don’t exist, and that such genuine people should not be instructed and encouraged |
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