Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita
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/ #32052011-12-19 05:23dwell in the same body, the extent of the latter proportionate to the measure of anarthas yet to be eradicated. It really depends on an individual’s purity of purpose. Was the litigious disunity within Srila Bhaktisiddhanta Sarasvati Prabhupada’s Gaudiya Matha, whereby his illustrious preaching mission became markedly dysfunctional, not “sanctioned”? Would not the ability or inability to learn important and perhaps rather costly lessons from all such reprehensible ungodly stagecraft be absolutely “sanctioned” in view of some far-reaching ultimate design or purpose? Would history’s horrific recurrence be anything but utterly “sanctioned”? Would not our continued ignorance of the consequences of our own unthinkable self-aggrandizing affronts to the dignity and integrity of our acarya’s mission be well “sanctioned”? How long will we, claiming to be Vaishnavas, opt to slight, disrespect, belittle, or mistreat others out of a risky, false, condescending sense of ascendancy? If we won’t learn anything from the “sanctioned” instant or eventual outcome of our own “sanctioned” blatantly whitewashed folly, perhaps at least someone will somewhere along the line. That alone would make the whole “sanctioned” charade worth a little something. In the final analysis, it may be admitted that any pervertedly reflected illusory manifestation within this cosmos may purposefully pose to prospectively either entangle, liberate, or transcendentally enrapture one, consonant with the degree of spiritual eligibility governing the way one sees and responds to Maya’s multi-functional demeanor. For example, with all due respect to Maya Devi’s empowered most- recognizable expansion in the shape of a psychophysical woman, a so-called man, bewildered by material absorption, misidentifying himself as purusa or enjoyer and succumbing to an entangling labyrinth of lusty obsessions, foolishly identifies the womanly form as a most desirable and inspirational object of gross or subtle selfish sense delectation. To a lusty man the world appears as if filled with lusty women. He thus, by harboring intensified attachments to vain, romanticized objectives, degrades himself, running the risk of rebirth into an illusory prison-suit body bearing the shapeliness of a mayic psychophysical woman. Thus the materially conceived “he” ironically gets “himself” reborn as a materially conceived “she.” Such is Maya’s joke! The somewhat knowledgeable, however, who has become wary of Maya’s allurements, will wisely see the same womanly form as “mother,” an expansion of the supreme form of material motherhood, goddess Durga. In this material world, “mother” means one who gives corporeal birth, and for one who is born, death is certain. So, she who will give birth and concomitant death within this material world shall be deftly esteemed by a vigilant aspiring transcendentalist as “mother,” the personification of repeated birth and death. Steering clear by cautiously maintaining a respectful distance, the aspirant will traverse the path of liberation, intelligently circumventing the shackles of sex attraction, the binding force of this material world. Yet, an elevated Vaishnava acquainted with higher truths concerning the spiritually substantial reality of which this material world is merely a shadow will ably see everything in a different light. He transcends the relatively mundane principles of both pravritti (inclination) and nivritti (disinclination) that refer to material connections. Clearly, he realizes that the temporary, shadowy manifestations of this world, stemming originally from the substantial spiritual names, forms, qualities, and activities of the eternal realm of Goloka, can absolutely serve in various ways to remind a pure devotee of the supreme eternal reality of Radha-Krishna lila. He will therefore allow the sight of the illusory womanly form within this world, which faintly resembles the radiance of spiritual muliebrity, to prompt within himself an internal recollection of the supreme root of all minor expanded varieties of femininity. This original feature of all transcendental womanhood is none other than Shri Radha, who mothers not the material existence of repeated birth and death but rather spiritual birth into eternal loving devotion. A subordinate king’s attitude toward the emperor’s envoy conspicuously reflects his general attitude toward the emperor. As a well-wishing emissary coming on behalf of the emperor’s government to examine the condition of a subordinate is to be properly honored, so similarly any expanded form of femininity should be honored as a representative of Radha. This entire material world, Devi Dhama, is comprised of prakriti, the expanded feminine energy of Radha. Such energy in any form is meant primarily to remind one of Radha and is ultimately meant to be engaged so as to serve Her purposes in the matter of assisting to satisfy Her beloved Shyama. Herein lies the essence of the yukta-vairagya principle. A thoughtful Vaishnava, therefore, will recognize in any manifested feminine figure the symbolic ambassadress, or messenger maidservant, of Shri Radha, the supreme empress of irresistible supra-mundane feminine attraction for the enchantment of Shri Krishna. Externally maintaining a respectful distance from Radha’s messenger (duti) so as not to commit offense, while humbly considering himself to be unqualified to directly associate with her as long as he remains in the sadhaka-deha, he will simply pray from within that she mercifully inform her svamini (Radha) about his pure devotional intents. Internally offering eternal allegiance to Radha’s lotus feet, he will beg to remain ever supportive and covetous of Her loving service. Then Maya Devi, being very much satisfied, will mercifully serve in Her primary feature as Yoga Maya to transcendentally connect the devotee to the lilas of the Lord. Such externally prompted reflective remembrance of Shri Radha and Her gopi friends and maidservants thus elevates the devotee far beyond the mundane influences of the physical field, unlocking a treasure chest of blissful internal absorption in Krishna consciousness. Similarly, the tertiary purpose of all varieties of mundane political wrangling within or without the confines of any religious institution would be to endlessly embroil and entangle those who are externally oriented. The secondary purpose of the trite, gracelessly perpetrated power-politics, diplomacy, espionage, sabotage, back-stabbing, subterfuge, intrigue, and managerial baboonery abounding amongst the neophytes would naturally serve to dismay or disgust the disinterested intermediate devotees. These apolitical madhyama-adhikari Vaishnavas scrupulously avoid all such social vulgarities, valuing each fleeting moment as if it were their last. Dissociating themselves as far as possible from the prakrita-bhaktas, they concertedly focus on their devotional services of hearing and chanting, etc. and remain relatively freed from the time and energy squandering perplexities of institutional strife. No doubt the actual primary purpose of everything within this cosmos, including all the petty little interpersonal, interdepartmental, interinstitutional, international, and interplanetary conflicts inevitable at practically every Kali-yuga turn in life, is to someway or other remind the progressive antaranga-bhaktas of Krishna and His various pastimes. Political intrigue in its original supramundane feature certainly exists in the highest spiritual realm, Goloka Vrindavana. As in this world, only in a pure way, it dramatically serves to thicken the plot! So, when circumstantially noticing the bogus claptrap, caballing, and sheer tomfoolery of this plane, the resolute pure-hearted sadhakas and rasika Vaishnavas may solace themselves to some extent by reflectively remembering the likes of dina-keli- or mukta-carita-kathamrita by recalling the alarming antics of Jatila and Kutila or by musing upon the original, absolute, contentious rivalry between the followers of Radharani and the followers of Candravali. As they turn disadvantage into advantage, seeing substance within shadow, they are transported to the plane of transcendental bliss. Thus, they remain self-satisfied in all circumstances. Let the calamities come again and again – and again and again and again – te dvandva-moha-nirmukta bhajante mam dridha-vratah! Still, my heartfelt feelings are that we could hardly expect to legislate or despotically enforce real love and trust by injudiciously compelling the stringent orthodox letter of the law, let alone wrongheaded, illiteral, or fictive fanatical contortions thereof. It just ain’t polite. Rather, I would prefer to suggest that by constant unbiased recourse to the law’s dynamics, essential purpose, or inner spirit, in a facilitative temper we might hope to more or less naturally engender the desirable fruit in proportion to the purity of our perception of cogitable reality, as relevant to individual time, space, heart, and circumstance. That one would barbarously blunder to grandiloquently exhibit, time and again ad nauseam, one’s unseemly, spiritually perverted ishvara-bhava or inordinate appetite for peremptorily governing everyone and everything (well . . . everything except, of course, one’s own materially anchored domineering manner of manipulatively controlling and controlling everyone and everything and everything else) hardly says much for one’s measure of devotional sobriety, theocratic fitness, or accomplishment in Krishna consciousness. Leadership or managerial positions dare not be exploited as incumbencies from which to intimidate or brutishly lord it over the Lord’s devotees on the pretext of “getting the job done.” The pure devotional service attitude and that which is vitiated by the hostile, egoistically grounded lording propensity smack not of the same tenor. Guru is commander-in-chief – not demander-in-chief. Guru-parampara is chain of command – not chain of demand. Guru and subsequent representatives are not to demand services on behalf of the Lord. Rather, on the basis of visibly ideal character, they are to command or elicit such by openly demonstrating the unalloyed selfless service attitude toward the Lord and the world about. It is not the institution that makes the man; it is the man that makes the institution. To be real, earnestly shared sincerity of approach, regardless of expressional form, is at the very wellspring of trustworthiness, far above and beyond the indecorous, stereotypical tactlessness of frequently resorted to blunt, oft- times duplicitous managerial expediencies. Not all knavish administrative prevarication or diplomatic cajolery constitutes pious fraud. Moreover, love in the real sense, though certainly subsuming the substantive principle of service to actual eternal self-interest, in fact never seeks to interfere with, subvert, or squelch the individual’s freely volitional application of personal integrity in deciding one’s own suitable mode of devotional reciprocation. Hence, mature mutual give-and-take on the spiritual platform had better soberly respect a broader- mindedness, accommodating the significance of unique individual perspective or taste, perhaps even considerably beyond one’s own prejudice or preset dogmatic viewpoint – so help us God! He Radhe-Shyama! The pursuit of lofty mundane academic degrees very rarely if ever really lends itself to an expedited |
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