sábado, 21 de septiembre de 2013

saraswatipro








When asked “Who are the Gauḍīya Vaiṣṇavas? Śrīla Prabhupāda replied that they are the devotees of Śrīmatī Rādhārāṇī (Śrī Upadeśāmrta, p. 236). He called himself Śrī Vārṣabhānavī-dayita dāsa (the servant of the beloved of Śrīmatī Rādhārānī).

He said that Śrīmatī Rādhārānī, who is the transcendental energy of Śrī Kṛṣṇa and the personification of Śrī Kṛṣṇa’s pleasure potency (hlādinī-svarupā parā śakti), is the spiritual master of all devotees. Indeed, She is even Kṛṣṇa’s Guru: Kṛṣṇa learns to be an actor and dancer as Her disciple. All the pure devotees who are not worshipping Śrī Kṛṣṇa in the mellow of conjugal relationship (Madhura-rasa) know Lord Nityānanda to be their original spiritual master. But the original spiritual master of those who worship Śrī Kṛṣṇa in Madhura-rasa is Śrīmatī Rādhārānī. (Śrī Upadeśāmṛta p. 27)

Śrīla Prabhupāda said that Śrīmatī Rādhārāṇī is Śrī Kṛṣṇa’s eternal consort; She is the crest jewel of the Gopīs. No one is more dear to Kṛṣṇa than Śrīmatī Rādhārānī. Śrīmatī Rādhārānī is not inferior to Śrī Kṛṣṇa in any way. It is Śrī Kṛṣṇa Himself who enjoys Himself in two separate forms, as the enjoyer and the enjoyed. Śrī Kṛṣṇa’s beauty is so stunning that He Himself becomes enchanted by His own beauty. But if the beauty of Śrīmatī Rādhārāṇī were not greater than that of Śrī Krṣna, She could not enchant Kṛṣṇa, who can enchant the whole universe. That is why She is called Bhuvan-mohan-mohinī. She is the light of the full moon of Śrī Kṛṣṇa, (Kṛṣṇachandra). Śrī Kṛṣṇa is the sum total of all ecstasy, all beauty. He is the original reservoir of all wealth, prowess, and knowledge. So the greatness of Rādhārāṇī, who is the āśraya and viśaya of this most perfect Person, Śrī Kṛṣṇa, is beyond the limit of human knowledge—even beyond the limit of understanding of many liberated souls. (Śrī Upadeśāmṛta pp. 330-1)

Whenever Śrīla Prabhupāda talked about Śrīmatī Rādhārāṇī, he would become overwhelmed with the symptoms of deep loving ecstasy. Śrīla Raghunātha Dāsa Goswāmī’s famous composition Vilāpa-Kusumāñjali consists of verses addressed to Śrīmatī Rādhārānī in the mood of intense separation, as Śrīla Dāsa Goswāmī is an intimate servitor of Śrīmatī Rādhārānī in his eternal identity as Śrī Rati-mañjari. (The mañjaris are young pre-teen girls who serve Śrīmatī Rādhārāṇī.) Śrīla Prabhupāda could quote from memory all 104 verses of Vilāp-Kusumāñjali, and tears would flow from his eyes. He was always in a mood of separation from Śrīmatī Rādhārāṇī.

Every Rādhāstamī day (the appearance day of Śrīmatī Rādhārāṇī), Śrīla Prabhupāda would display the symptoms of deep ecstasy while talking about Śrīmatī Rādhārāṇī. Following is an excerpt from a lecture given by him on the day of Rādhāstaml in 1931 at the Sāraswat Nātmandir of Śrī Gauḍīya Maṭh.

Let that personification of supreme magnanimity, Śrīmatī Rādhārānī, who is always eager to collect the mercy of the Supreme Lord on behalf of all living entities, appear in our hearts and make Her presence known. Let Her appearance be our object of worship. Without submission to the one whom Govinda considers to be everything to Him (sarvasva), we do not realize the meaning of the word “sarva”. “Govinda sarvasva”—’’sva” means “one’s oun”, “sva” means “wealth”. If we have the one who is Govinda’s own wealth—the one who makes Him wealthy; that wealth is everything to Govinda—if She becomes the object of our worship, then we will understand what worship is. If after reading the 18,000 verses of Śrīmad Bhāgavatam we do not come to know about Her, then our reading was in vain.

If by some unknown sukṛti we get the association of those who are close to Śrī Vṛṣabhā-nunandinī (Śrīmatī Rādhārāṇī), if we are are fortunate enough to hear about Her, then we can get the inspiration to proceed towards our supremely beneficial goal. She is everything to the son of Nanda who is the reservoir of all ecstasy, and we will never attain devotional service to Govinda without serving Her and Her servitors.

—Prabhupāda Śrī Śrīmad Bhaktisiddhānta Saraswatī, pp. 99-100

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Отвечая на вопрос: «Кто такие Гаудийа вайшнавы? Шрила Прабхупада говорил: «Это преданные Шримати Радхарани» (Шри Упадешамрита, стр. 236). Он называл себя Шри Варшабханави-дайита даса (слуга возлюбленной Шримати Радхарани).
Он говорил, что Шримати Радхарани — трансцендентная энергия Шри Кришны, воплощение Его наслаждения (хладини-сварупа пара шакти), — духовный наставник всех преданных. Более того, Она — Гуру даже для Самого Кришны: под ее руководством Он изучает актерское мастерство и танец. Все чистые преданные, кроме тех, кто служит Кришне в царстве нежной супружеской любви (мадхура-раса), считают своим изначальным духовным учителем Господа Нитйананду. Теми же, кто поклоняется Шри Кришне в Мадхура-расе, изначально руководит Шримати Радхарани (Шри Упадешамрита стр. 27).
Шрила Прабхупада утверждал, что Шримати Радхарани — вечная возлюбленная Шри Кришны; Она — драгоценнейшее сокровище Гопи. Никто не дорог Шри Кришне так, как Она. Шримати Радхарани — ни в коем случае — не является нижестоящей, подчиненной Шри Кришне сущностью. Она — Сам Кришна, наслаждающийся Собой в двух лицах: как наслаждающийся и как само наслаждение. Очарование Шри Кришны ошеломляет настолько, что Он Сам становится его жертвой. Но если бы Шримати Радхарани не превосходила Его красотой, то как смогла бы Она покорить Того, Кто очаровывает все сущее. По этому Ее называют Бхуван-мохан-мохини. Она — сияние полной луны Шри Кришны, (Кришначандра). Шри Кришна — совокупность всего наслаждения и красоты. Он изначальный источник всех богатств, всех совершенств и знания. Но величие Радхарани — ашрайи и вишайи совершеннейшей Личности, Шри Кришны — за пределами постижения не только людей, но даже вечно свободных душ (Шри Упадешамрита стр. 330-1).
Когда бы ни говорил Шрила Прабхупада о Шримати Радхарани, им казалось овладевал восторг глубокой любви. В известной композиции Шрилы Рагхунатха Даса Госвами, «Виллапа-Кусаманджали», есть несколько адресованных Шримати Радхарани строк, они несут настроение нестерпимой разлуки, которую чувствовал Шрила Дас Госвами — доверенный слуга Шримати Радхарани — Шри Рати Манджари, в вечной своей ипостаси. (Манджари это девочки, не старше двенадцати лет, которые служат Шримати Радхарани). Щрила Прабхупада по памяти цитировал все сто четыре стиха Вилап-Кусумсанджали, и из глаз его при этом текли слезы. Настроение разлуки со Шримати Радхарани никогда не отпускало его.
В каждый день Радхаштами (день явления Шримати Радхарани), рассказывая о Ней, Шрила Прабхупада проявлял признаки всепоглощающего блаженства.
Ниже, отрывок из сказанного им в день Радхаштами, в 1931 году, в «Сарасват Натмандир Гаудийа Матха»

Пусть это воплощение высочайшего великодушия, Шримати Радхарани, Та Кто от лица всех существ всегда жаждет милости Всевышнего Господа, войдет в наши сердца и известит о Своем присутствии. Пусть Она станет объектом нашего поклонения. Не предавшись Той, Кого Говинда считает всем достоянием Своей Личности (сарвасва), нам не постичь смысла «сарва». «Говинда Сарвасва — «сва» значит «собственность», «сва» значит «достояние».
Если существует кто-то, являющийся достоянием Говинды — кто-то составляющий все Его богатство, то это богатство — все для Говинды, если Она станет объектом нашего поклонения, тогда мы поймем — что есть поклонение.

Если после прочтения восемнадцати тысяч стихов Шримад Бхагаватам, к нам не придет желание узнать о Ней, значит наше чтение было бессмысленным.
Если благодаря неведомому сукрити нам доведется встретить того, кто близко знаком со Шри Вришабханунандини (Шримати Радхарани), если нам повезет услышать о Ней, тогда к нам придет вдохновение устремиться к высочайшей цели. Она — все для сына Нанды, средоточия всего блаженства, нам не прийти к преданному служению Говинде, не служа Ей и Ее преданным.
Прабхупада Шри Шримад Бхактисиддханта Сарасвати, стр. 99-100






The Pastimes of Śrī Krsna with the milkmaids of Vraja as explained in the Śrīmad Bhāgavatam are neither history nor allegory. They are not history because they are transcendental, whereas so-called history is only a record of our experience of this world in terms of the egotistic principle. They are not allegory for the reason that they happen to be the actual Concrete Reality of which this world is the perverted reflection. As a matter of fact, it is this world and its happenings that are allegory—they misrepresent our function and delude us into the acceptance of this perverted existence. The proper function of our souls is to serve the Absolute in obedience to the commands of Himself conveyed through Himself, in the form of His devotees.
The sexual principle is a misunderstood symbol of Reality. It can no more be banished from our consciousness than consciousness itself. The male and female forms are also not the sole and distinctive possessions of this world. There is Reality behind them as well. The soul has a body which is symbolized by the female form and which is absolutely free from any unwholesome material association. Our present objection to the female form is due to the egotistic principle that adopts the male form as more properly representing the pure little soul.
This repugnance to the female form prevents us from an unprejudiced examination of the female sex which is a necessary factor of our conception of amorous love. This amorous love is the highest subject of human poetry and the most powerful factor in all human activities. Its worthlessness is not established by refusing to recognize it as a part of our nature. It would be much more to the purpose to try to understand what it really is. The Śrīmad Bhāgavatam is the only book answers this all-important question.
The worship of Śrī Rādhā Kṛṣṇa is held by some modern thinkers to be dangerous, and even immoral. They apparently take exception to the erotic element, which is the prominent aspect of the highest worship of Śrī Rādhā Kṛṣṇa.
Śrī Kṛṣṇa Chaitanya teaches us that it is obligatory for everyone to pay homage to spiritual amour which characterizes the highest service of the Divine Person. This is the central topic of Śrīmad Bhāgavatam, which deals with the transcendental service of the Personal Absolute.
Spiritual amour is the highest service to Divinity in His most complete manifestation. The real Nature of Divine Personality can never be fully understood by those who are unable to appreciate the pre-eminent excellency of His service by amorous love.
The conception of personality that is available to us in this world necessarily refers to the gross human physique combined with convention-ridden human mentality. These two are the definite contents of the conception. The functions of such personality can have meaning only if they supply the needs of body and mind. Man is connected with the entities of this world for the satisfaction of the needs of his body and mind by five varieties of relationship. These five modes exhaust all possible forms of such relationship. A person may stand in the relationship of impartiality to other human beings if he takes the help of non-animate entities in a spirit of strict impartiality. The emotional forms of relationship may be said to begin with the relationship of the servant towards his master. This is characterized by the sentiment of distant respect for the master. The relationship of friendship is closer than that of servitude. Parenthood is still more intimate. Consorthood, as of the wife or mistress to her husband or lover, is the most intimate and comprehensive form of relationship possible with another entity. The chain of relationships is completed by the reciprocal relationships of master to servant, friend to friend, child to parents, husband or lover to wife or sweetheart.
There is no reason not to believe that the five forms of relationship are also inseparable concomitants of the personality of the Absolute Being. However, they are free from the fetters of the gross physical body and materialized mind. The personality of the absolute infinitesimal or the unalloyed soul should also be in a position to function in a fully wholesome and unrestricted manner, in terms of his spiritual body and mind.
Spiritual Personality is identical with the principle of unobstructed cognition. As complete intimacy must necessarily characterize the complete spiritual relationship, the condition of a wife or mistress is thus traced to the highest natural state, and one that is also realizable only in the predominated Absolute Infinity and also, by incorporation with the latter, in the absolute infinitesimal.
It is not possible for the mind of man to have the true conception of the actual nature of the unalloyed spiritual function. Such spiritual realization is possible only through the spiritual senses of the unconditioned soul. The functioning of the spiritual senses ensures the freedom of the soul from all unwholesomeness and limitation in a way that is exactly the opposite of the activities of the present senses, which create and multiply the restrictions of the conditioned state.
The wise man of this world is a spiritual zero. This has been established in strict conformity with empiric logic, by Buddhist thought. The goal of all activities on the mundane plane is represented by the balanced neutral state as a result of the simultaneous working of an infinite number of mutually hostile tendencies.
Consorthood, as of the wife or mistress of this world, is not eligible by itself to set the tune for other relationships. Mundane consorthood is compelled to Śrīnk at least outwardly, into the strictly private and personal corner of the affairs of this world. It is not welcomed for influencing other activities in an explicit manner. It can act openly only within the limits of extreme privacy. It is regarded as a sign of abnormality to be influenced in the greater affairs of life by the advice of wife or mistress on the score of amorous relationship.
Consorthood is nevertheless recognized as imparting its deepest charm to life in a world in which it would not be worth living devoid of this relationship. Everyone in this world is however compelled to repress, more or less, the working of this admittedly deepest principle of his individual nature, on account of the opposition of the uncongenial environment in the shape of the defective natures of organs, through which, and the objects towards which, it has to be excercised. But this cannot condemn the principle itself which is the ruling force of life. It operates with no less predominance, but with less weight of responsibility, by being driven underground by the blind opposition of an unsympathizing environment and instrumentals.
Should we deliberately deny ourselves the benefit of the guidance of well-considered opinion in this most vital and important affair of life? All the great religions scrupulously avoid and forbid any examination of this all- important subject. The worship of Śrī Rādhā Kṛṣṇa is the only exception to this rule.
The worship of Śrī Rādhā Kṛṣṇa has been subject to much easily avoidable misunderstanding that has been bred by sheer misunderstanding and ignorance, and easily welcomed prejudices. The personality of Śrī Kṛṣṇa, the Eternal Divine Lover of Śrī Rādhikā, is the premier spiritual male of the Realm of Vraja, which is the Eternal Abode of the Divine Pair as depicted in Śrīmad Bhāgavatam. This is thought to be an unworthy conception of the Absolute Personality, and even as the survival an historical myth of a national hero in the times of promiscuous sexuality and primitive barbarism.
Hostility to the Divinity of Śrī Kṛṣṇa is entertained on the ground that morality should constitute the kernel and pervading principle of religion. We should not, however, forget that this advertised morality is at best only a regulative and restrictive principle. We are so much wedded to the indispensable nature of this moral regulation that it requires no small effort of the imagination to admit that moral intervention would be uncalled for and harmful but for the actually defective nature of our present environment and sense organs. It would be irrational to do away with moral regulation as long as we are compelled to remain in our present defective condition. But there must surely be a plane which is free from all defects, being the natural and eternal sphere of the activities of our unadulterated spiritual nature. The plane of Divinity is superior to that of our unconditioned souls. There is no need for any form of restrictive morality in the spiritual world, where the soul is not subject to the limiting operation of his present material and mental adjuncts. The stream of Viraja encompassing the mundane sphere effectively prevents the importation of any mundane defects into the Transcendental Realm. In the stream of Viraja morality and immorality are washed off the spiritual form of the soul. It is the plane of salutary sterilization of all mundane qualities.
The moral principle presupposes the existence of a strong and spontaneous tendency for evil as being innate to human nature. The good in this world is in a state of perpetual conflict with dominating evil. Moral regulation thus becomes the indispensable and permanent outward expression of the suppressed good life.
On further analysis, however, we discover that moral judgement can take its stand only on an attenuated form of the evil which it ostensibly seeks to eradicate. It does not advocate acceptance of the substantive good. What it chooses to call goodness is only relatively and tentatively a lesser evil. The substantive good has remained and will ever remain an open issue, if we are content to be finally guided by a purely restrictive moral code. The above difficulty and insufficiency of the immoral code is most clearly realized in practice by every sincere person. It can never be good in itself. Empiric morality, as synthesis, is a counsel of expediency for the establishment of a certain radically defective kind of social living. Does not the existence of positive regulation obstruct the practice of real goodness? The goodness that is producible by the so-called moral regulation is not substantively different from wickedness.
It is necessary to fix our attention on this positive issue. Is the act of procreation of offspring good or evil? Is amour to be condemned or acclaimed? Can a questionable principle of blind regulation supply the answer to these real problems of life?
Amour is a hard fact of life. It is probably the controlling fact. Why should it be capable of doing harm? Or, should it be checked because of the inopportune character of our present organs and environment? Can a policy of repression of a really good principle be healthy in the long run? Is it not tantamount to refusal to think about the proper solution? Would it be honest or helpful, for humoring this criminal indolence, to gag those who put forward sound proposals for the real solution?
True, the religions have systematically avoided thinking positively on this fundamental issue. They have prescribed only regulations of the present evil life engendered by the uncongenial nature of the present environment and the defective character of our mind and body. This is not even negative help, if it is the only provision. The disease is marked, but no effort is made for its cure. But disease cannot be healed by a policy that refuses in principle to contemplate the restoration of healthy activity.
The question thus resolves itself into enquiry, "How can the fullest natural use of this amorous aptitude be secured." Aesthetics does not provide the answer. Aesthetics cannot overlook or heal the really unwholesome side of the mundane principle that is the only subject matter of its examination. The ethical answer, which is more to the point in one respect, has been considered and rejected.
Medical science, biology and eugenics confine themselves to the bodily consequence of the principle of amour and the reaction of these on the mind. They also cover much less ground than ethics.
The positive answer to the whole issue is given only by Śrīmad Bhāgavatam. This has been accepted and explained by Śrī Kṛṣṇa Chaitanya. The answer elucidated by the teachings of Śrī Kṛṣṇa Chaitanya is prevented from being misunderstood by His own illustrative career.
Any person who has taken the trouble to read the accounts of the career of Śrī Kṛṣṇa Chaitanya penned by His associates and their spiritual successors, must be struck with the total absence of the erotic element in His career. Śrī Kṛṣṇa Chaitanya never mixed with women on the footing of sexual intimacy. His conduct is disappointing to those who expect to find a rich harvest of erotic activities because He was the supreme teacher of the amorous service of Divinity. The same characteristic trait is also noticeable in the careers of all bona fide followers of Śrī Kṛṣṇa Chaitanya. Śrī Kṛṣṇa Chaitanya categorically distinguishes the function of spiritual service or bhakti from karma (fruitive activity) and jñana (gnostic asceticism). He tells us that the methods of work and knowledge are complementary aspects of the deceiving worldly function; neither of them has anything to do with bhakti, which is the proper function of the soul in its own transcendental plane. The conduct of a bona fide devotee appears external because the spiritual principle is distortedly reflected in matter. The spiritual activities of the unalloyed soul manifest to the mundane vision of conditioned souls, as corresponding mundane activities.
Spiritual manifestation on the mundane plane does not involve the transformation of spiritual activities into mundane. Those activities retain their uncontaminated transcendental character, even when they choose to appear, to the view of the people of this world, apparently in the identical forms of the events of this world. The impression that is naturally received by the conditioned soul, from the experience of such manifestation of spiritual events, does not appear as that of transcendence to the mundane aptitude of the person experiencing the same. That is to say it does not appear to him as different from ordinary mundane occurrences. But even this direct testimony to the contrary notwithstanding, spiritual events ever remain what they are —transcendental and inaccessible to the eclipsed cognitive faculty of the conditioned state, even when they are enacted on this mundane plane and do not seem to differ in any way from ordinary mundane occurrences.
The correspondence between the two must be both possible and inevitable, if we bear in mind the fact that Reality is necessarily One. The Transcendental Realm is the recognizable face of the Reality. The mundane realm is the same entity offering its deluding face to the unnatural approaches of perversely disposed souls. The mundane world is not unreal. The deluding power of Reality has its own plane of activity. But the plane of activity of the deluding face of the Divine Power is different from the plane of operation of the enlightening face of the same. There is an inconceivable correspondence in expression between the two faces of power which is one at bottom.
Therefore, when Divine Power exposes the spiritual face of her activities to the view of spectators who are under the power of Deluding Energy, the latter receive the impression of the identity of such manifestations with their experience of the operations of the deluding face of Divine Power. The vision of mundane spectators is not relieved of its mundane quality by the actual, but unenlightened vision, of revealed spiritual activity in their own plane. They witness the real spiritual activity, but in an unnatural way by the operation of a specific aspect of Divine Spiritual Potency, which does not admit any perversely disposed spectators to the uneclipsed vision of the Truth.
In order to obtain the uneclipsed view of spiritual entities, when they choose to reveal themselves to the eclipsed vision of conditioned souls, appearing to the latter in the forms of the corresponding mundane occurrences, but being nevertheless categorically different from the same, it becomes incumbent on the conditioned soul to seek the help of the only method—that of being restored to his unconditioned state by being relieved of his obstructive mundane aptitudes.
As soon as the rational hankering for the adoption of such course arises in the conditioned soul, he is disposed to avail the offered help of the spiritual entities themselves for being enlightened regarding the method to be pursued for obtaining his liberation from the abject, insurmountable thraldom of the deluding face of power. It is possible for the conditioned soul to find the true course only by the special mercy of those very transcendental entities who so causelessly present themselves to his eclipsed vision. They have the power to reveal their spiritual forms to him in such way that it would leave no doubt in his mind about the reality of their transcendental nature. It is only by such mercy that the conditioned soul is enabled to avail himself of the help placed within his reach by the descent of spiritual entities to this mundane plane for the purpose of bringing about his deliverance.
Spiritual Amour in the same way displays itself to the eclipsed view of mundane spectators in the forms of mundane events. But such revelation should not be accepted by the mundane faculties for reasons that should be quite obvious even to the unenlightened judgement of conditioned souls. Śrī Kṛṣṇa revealed His Amorous Pastimes in the Cycle of the Dvapara Age to the eclipsed view of the people of this world. But that did not enable them to recognize His Divinity, due to their nonacceptance of the proper method of approaching them.
We find from the Bhāgavatam that the great devotee Śrī Uddhava offered his obeisances to the Gopīs of Vraja saying, "These Damsels of Vraja are most fortunate in this world and have made a real success of their lives here because they have achieved supreme prema in Lord Govinda alone, Who is the Life of all beings. The Salvationists who are afraid of births and deaths in this world, the Munis who have attained freedom from earthly bondage, and even we who are fortunate to have attained the company of Lord Śrī Kṛṣṇa, all aspire after this prema but we are not eligible for it. What use is there, therefore, of being a brahmaṇa by birth or by sacred- thread ceremony or by Vedic sacrifices, or even being born as Brahma the creator of this Universe? For those who have attained kṛṣṇa-prema are superior to all, even if they are born in an inferior caste!" From these utterances of Śrī Uddhava it is proved that the Erotic-Love of the Vraja Gopīs is the highest form of prema.
When the Ṛṣis of Daṇḍakāranya, who were practicing extremely hard penances, saw the Beautiful Rāma, their hearts flared up with desires in the wake of the sentiments of the Vraja Gopīs. Those mahaṛṣis also prayed to Lord Rāma in their minds that they might be born in Gokula as females when the Supreme Lord Śrī Kṛṣṇa would make His Divine Descent in Dvāpara, so that they might enjoy the Lord’s Charming Person. And Lord Rāma blessed them for the fulfillment of their mental prayer! They were thus born as females in the womb of the Gopīs in distant Gokula, and somehow reached the famous Gokula of Lord Kṛṣṇa and gained aprakṛta bodies from the Vraja Gopīs and attained Lord Kṛṣṇa, whose charm and beauty far excels that of Lord Rāma.
Empiricists, although they seem to recognize the necessity of being taught and trained in the affairs of this world, are unduly skeptical in regard to such training in spiritual matters, where its necessity is very much greater, because we happen to possess absolutely no knowledge of it. In the terra incognita of the spirit, it is indispensable to have a guide unless we confuse the spiritual with the material and retain our faith in empiric efforts. But as a matter of fact, all predeliction for the limited shuts out the unlimited, not partially but radically, not quantitatively but categorically. Śrīmad Bhāgavatam asks those who really want to serve Kṛṣṇa to forego all thoughts of any advantage in the worldly sense, the conscious or unconscious, direct or vicarious pursuit of which is the cause of all impurity and ignorance. This reform of life is the indispensable preliminary condition for obtaining any real knowledge of the Absolute. The nature and imperative necessity of such reform, and also its practicability, are clearly realized by close spiritual association with the good preceptor. It cannot be realized, unless and until one agrees, with the sincerity of real conviction, to receive it as a favor to which he can lay no claim on the strength of any worldly merit or demerit. It is only by such reasoned submission of the will to the process of enlightenment from above that any clouded vision can be cleared up. The Guru is not a mortal, erring creature like ourselves. He is the eternal servant of Kṛṣṇa whom He sends into this world for the deliverance of causeless Divine mercy, in order to help us rise out of the depths of sin to our natural state of absolute purity by methods which are perfectly consistent with the principles of our unbiased reason. As long as we refuse to listen to him, we are doomed to misunderstand everything.
In our present sinful state, sex suggests the idea of sensuous impurity because our present self is sensuous. The sense of impurity is really nothing but the incongruity of any material, limited, unconscious substance with the nature of the human soul. We are not on the same plane with the object of our thoughts but are yoked to it in a most unnatural way. This longing is the feeling of impurity or repugnance. So long as we continue to look upon sex with an eye of longing we can never think of it in any other way. But this longing is also part of our present acquired nature and cannot leave us until we can rid ourselves of this secondary nature itself. With this reform of nature our relation to the principle of sex also undergoes a complete transformation which is, however, otherwise incomprehensible to our present understanding. The female form of the human soul and Śrī Kṛṣṇa is not the relation between the material female form and its corresponding male form. The amorous Pastimes of Śrī Kṛṣṇa with the spiritual milkmaids of Vraja are not the amorous pastimes between male and female of this world. The amorous Pastimes of Śrī Kṛṣṇa are not a concoction of the dismissed brain of the sensualist. The amours of this world could have no existence unless the substantive principle exists in Śrī Kṛṣṇa. But no one denies the existence and importance of the principle of amour in the realm of the Absolute in its perfectly wholesome form.
It is because we choose to regard as material the female form of the soul that we are shocked at what we suppose to be shameless sensuous proclivities of the transcendentalists. This is inevitable so long as we deliberately choose to nurse the error that the sex of our experience is the real entity and not its perverted reflection and imagine that we have been able to solve the problem of sex by transferring our sensuous activity from the body to the mind and by condemning as impure the excesses of the external sexual act on no consistent principle. Such bungling philosophy has not confined and will never convince anybody of the real nature and purpose of the sexual act. This is so because the sexual act is the eternal concomitant in this sinful world of the highest function of the spirit which can never be minimized or abolished by all our empiric endeavors. The right understanding alone can save us from the terrible consequences of our present suicidal sexual follies.
The Personality of Śrī Kṛṣṇa Chaitanya is identical with and yet distinct from Śrī Kṛṣṇa. The Activities of Śrī Kṛṣṇa Chaitanya are, therefore, also identical with and yet distinct from the Amorous Pastimes of
Śrī Kṛṣṇa. The Activities of Śrī Kṛṣṇa Chaitanya appear in the form that alone is capable of being received by the conditioned soul without any chance of muddling by his conditioned judgement.
The Mercy of Śrī Kṛṣṇa Chaitanya and His followers is lavished on all mundane entities in such unstinted profusion that no one should have any chance of missing the knowledge of the descended transcendental entities from whom the conditioned soul is to learn the method of his deliverance.
This mercy expresses itself in the visible form as the Activities of Śrī Kṛṣṇa Chaitanya and His bona fide followers. They teach conditioned souls the complete service of the Divinity by displaying to the eclipsed vision of the latter their own transcendental activities which are identical with the amorous performances of the spiritual milkmaids of Vraja. Those who misunderstand the activities of Śrī Kṛṣṇa Chaitanya and His associates do so either through laziness, or by deliberate irrational hostility to manifest truth.
The perfect chant of the Name of Kṛṣṇa is available to all souls, and it is identical with the amorous service of the spiritual milkmaids of Vraja. This is the sum and substance of the teachings of Śrī Kṛṣṇa Chaitanya. Conversely, those who do not perform the congregational chant of the name of Kṛṣṇa in the manner that is free from offense are not in a position to realize the nature of Divine amour. Those who miss such realization remain subject to the abject slavery of mundane lust.
The epistemology that helps us to realize the truth of the above conclusion is in conformity with the requirements of the Absolute as distinct from the pursuit of the deluding knowledge of non-absolutes. In order to realize the nature of the spiritual function, it is only logical to use spiritual means. The descent of Divinity and His eternal servitors provides us with the requisite spiritual means in an available form. Śrī Kṛṣṇa Chaitanya teaches us how to avail this help when it actually comes within our reach of its own accord.
The service that is offered by Divinity and His servitors, when they choose to be accessible to us on the mundane plane, is in no way different from what is offered by the fully liberated soul on the plane of transcendence. The function of the soul on the superior plane is distortedly reflected in the unwholesome functions of the conditioned state. But until the constructive grossness of mundane corporeality and mentality are eliminated, they continue to obstruct the function of the soul on his own proper plane. This elimination is effected by the Grace of Godhead when He appears on this lower plane, and is inclined to confer His service on the conditioned soul. Those who are not allowed by Godhead to approach Him cannot recognize Him even when they see Him. Nobody can see Him as He is, even when He exposes Himself to the view of mortal eyes. This apparently self contradictory statement is explained by the fact that there is actual correspondence between the formal aspect of mundane and spiritual experience. The conditioned soul sees Divinity as He is, but only when He chooses to remove the barrier from the path of his vision and also by simultaneously manifesting His Descent to the mundane plane, and not otherwise.
The conditioned soul fails to see Divinity when He exposes Himself to his view if he chooses, quite irrationally, to suppose Godhead to be a mundane entity, i.e. an object which is capable of being approached for the practice of any of the five forms of mundane relationship by his mundane senses. The mistake is inevitable under the circumstances, unless Godhead chooses to relieve the spectator of the fetters of his limited existence.
For the purpose of the deliverance of the conditioned soul it is not necessary for Divinity to end the worldly sojourn of the latter. That would be opposed to the Purpose of Divine Descent. Just as Godhead becomes visible to the conditioned soul without being transformed into any object of this world, in an exactly similar way the conditioned soul is lifted to the place of transcendence while continuing to appear as mundane to the external vision of mundane spectators.
One who is has a real vision of Divinity no longer need misunderstand the transcendental nature of His service. He is in a position to render such service by his spiritual senses. But his activities still continue to appear mundane to ignorant observers. This mistake can be removed if such activities of the real devotee are observed by a person with humility, and by no other method. It is for affording the conditioned soul of this world the chance to observe the activities of Himself and His devotees that the Supreme Lord chooses to manifest His Appearance in this world.
We should now be in a some what better position to understand how the chanting of the name Kṛṣṇa in the company of transcendental devotees is identical with the performance of the amorous service of the spiritual milkmaids of the Realm of Kṛṣṇa. The amorous service becomes realizable as the transcendental word to the spiritual ear of the soul. There is no way of having access to the same as long as Kṛṣṇa is not pleased to relieve us fully of the perverse inclinations of the conditioned state. But the chanting of the Holy Name without offense, in the company of self-realized souls and by the method followed by them, has the power to destroy the effects of our past atheistic activities and to relieve us from reversion to the mundane plane by imparting to us the positive eternal service of Divinity, tentatively and symbolically during the mundane sojourn, and fully on the termination of the allotted span of our mundane life brought about by the Will of Kṛṣṇa.
The objections of certain Indians to the worship of Rādhā Kṛṣṇa by the method of amorous love as practiced by the spiritual milkmaids of Vraja will be found to be inapplicable if we seek to be enlightened about the actual meaning of the function by reverently listening to the account of the career of Śrī Kṛṣṇa Chaitanya from the holy lips of self- realized souls. And without unduly relying on our mundane judgement, which has no access to the plane of transcendence.
S.B.Saraswati Thakur Prabhupada, book "PRABHUPAD"

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Чайтанья-чаритамрита, Антья-лила, 6.236–237





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