Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32132011-12-19 05:24To hell with all the rubbish, time-wasting, power- politicking religio-institutional / inter-institutional hostilities! Are there not yet innumerable grumblers, intent on being inexorably encumbered by such endless, trivial affairs? To hell with the materially concocted hallucination of having so-called friends and enemies amongst the Vaishnavas! To hell with the perfidiously inflicted, heartlessly top- heavy centralized manipulation of manpower and money! On the threadbare plea of “spreading love of Godhead,” do such scheming preoccupations now indispensably supersede our life’s mission of becoming mad after Krishna? To hell with scrambling to savor varieties of mundane rasa on the pretext of fostering socially feasible spiritual enrichment! To hell with the fools who conscientiously avoid hearing, chanting, and remembering the Lord’s rasa-lila and other madhuurya pastimes with the gopis. They will never attain perfection. If I chance to encounter the likes of such imposter Vaishnavas, I will close my ears to their philosophical absurdities, refuse to see their faces, and scorn the dismal air about their corpse-like material bodies. To hell with fashionably passing off sub-religious quasi- Krishna-conscious eclecticism as harmonious devotional practice! To hell with the deliberate dumbing down of the Krishna consciousness movement! To hell with pandering to the psycho-physical indulgences of the movement’s lowest common denominator! To hell with the deaf ears of the conceited, self- complacent, ivory-towered religio-administrative elitists! To hell with spineless, self-serving ecclesiastico-political correctitude! To hell with our having distributed billions and trillions of transcendental literatures all over the world in scores of languages to give everyone else a chance to become fully Krishna conscious! I say to hell with it all! Much of the afore-denounced may be wonderful, meritorious or (de)pressingly important on one level or another, but if in the end, after all is said and done, we ourselves, as individuals could not effectively grasp, take to heart, factually realize, and blissfully relish the deepest essential living import of the Gaudiya Vaishnava siddhanta (learning to love Vrajendra- nandana Shyama by carefully pursuing the bhavas of the supra- exemplary damsels of Vraja), what would we have really gained from the whole affair? Truly speaking, what would be the sense or significance of any other allegedly laudable undertaking or feat? Are we merely amassing sukriti (or duskriti) for another valiant try in some future birth, or what? – an inconversant step in hopefully the right direction? Do we really know what we are doing? Do we want Krishna-prema or not? Kindly do not hastily suspect these questions to be in any way inconsequential. Okay, Krishna consciousness is a gradual process – as gradual as we make it. It really doesn’t have to be that gradual, though. Candidly speaking, charity really begins at home. It’s true that the highest realization is to take all risk, to go out of one’s way to save the world. That is our mission, for sure. Even so, still higher than that, ultimately, the very highest realization, the profoundest mission, is to save oneself. First make yourself spiritually fit. Doctor, heal thyself! First chant and dance in ecstasy like a madman, then worry about saving the rest of the world. Higher than becoming guru is to become an accomplished, fully self-realized disciple, and that hardly implies that one should pompously pose as a king with no clothes to passionately impress the little neophytes with how much one might have superficially garnered from the lines of letters on the pages of piles of books. A mesmerizing, ostentatious cerebral miscellany indeed! Nowhere is it mentioned in any shastra that neophytes and intermediate devotees achieve prema by initiating hundreds and thousands of disciples. It is really best not to accept any disciples at all. Better by far we humbly endeavor to chant shuddha-nama via the intent prosecution of yuga-dharma nama- sankirtana with a view to achieve ultimate raga-maya perfection at the feet of Shri Guru. Then we may hope to become truly empowered instruments in the hands of the predecessor Acaryas. He Radhe-Shyama! Please allow me at this point to elaborate on this proposition for the careful deliberation of the revered readers, to whom I offer my koti koti dandavat- pranamas. We should bear in mind that Shri Caitanya Mahaprabhu, in personally demonstrating the exemplary course of pure devotional conduct to edify the people of this dismal domain, adopted two programs of vital concern, which are in fact, to a large extent, intrinsically inter-supportive of each other. The three internal purposes of His advent, primarily corresponding to the tripad-vibhuuti-cid-jagat (internal, spiritual, all-sentient world comprising three fourths the kingdom of God), were essentially a matter of His pursuing the internal rasika relishment of pure devotional bhavas. The one external purpose of inaugurating the movement of mass sankirtana for the deliverance of materially conditioned jivas should be seen as relevant, or consequential, to His appearance in this ekapad- vibhuti-acit-jagat (dull material world covering only one fourth of God’s kingdom). It is a fact that His propagation of the Holy Name enhanced, in certain respects, His direct relishment of Radha’s intensified happiness in the form of Her overflowing benevolence toward others in view of Krishna’s expanded bliss. Nevertheless, it should be noted with profit that the internal absorption was primarily effective whereas the external parallel was a subsequent effect rooted in His aspiration to taste the ever-expanding sweetness of Krishna-prema. Radha is the complete whole personification of Krishna’s compassionate nature expanded into innumerable personified counterpart aspects of the same intrinsic supra-mundane potency. As the experiential value of ten-million fold must necessarily be established on the basis of the experiential value of one, so without the premise of Radha’s actual experience of personally meeting with Krishna, the assertion of Her ten- million-fold happiness in making arrangements for the other expanded aspects of Herself to meet with Him remains only so much meaningless verbiage. Similarly, it is said that anyone can have the experience of ten-million-fold the happiness of personally meeting and embracing Krishna by preaching the sankirtana movement to convince other conditioned souls to take steps toward Him. Even so, it would behoove a thoughtful devotee to initially come to the position of personally experiencing Krishna, embracing Krishna in unalloyed prema – face to face, eye to eye, cheek to cheek, hand to hand, chest to chest, etc., etc. Obviously, without gaining the actual direct experience, one could hardly realize in a practical sense whether one would be in fact subjectively sustaining ten-million- fold ananda or not. One might question whether one is being “transcendentally” conned by an inducting missionary hype or what! If most neophyte book distributors and “preachers” were to consider the idea on the basis of the relatively paltry slight rapture they experience on the preaching field, they might conclude that if the experience of meeting Krishna would be one ten-millionth of the experience they undergo in the course |
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