«Опыт II. Часть Совершенного». Видеокнига «Погрузись глубоко в Реальность». Шрила Б. С. Госвами Махарадж



Опыт II • Часть Совершенного

Видеокнига «Погрузись глубоко в Реальность»

Махапрабху говорит:

джӣвера ‘сварӯпа’ хайа кр̣шн̣ера ‘нитйа-да̄са’

(«Шри Чайтанья-чаритамрита», Мадхья-лила, 20.108)

Живые существа — вечные слуги Кришны. И вечно все, что связано с тем, чтобы быть кришна-дасом, радха-даси.

Рассматривая это с определенной точки зрения или в рамках определенного анализа, мы видим, как кто-то как будто постепенно движется к своему вечному положению. Но, с другой точки зрения, он уже занимает это существенное положение. Однако этим не отрицается развитие, прогресс в направлении этого положения. И нужно иметь в виду, что это положение не статично, а экстатично и динамично.

Ты вечный слуга исполненной любви, красоты и экстаза верховной личности Бога. И это очень хорошие новости для нас, что первопричина всего есть олицетворенный экстаз, любящий, исполненный нежности и экстатического счастья — вечно растущего, вечно усиливающегося счастья.

Телеграм-канал «Погрузись глубоко в Реальность»


На русском


Original tape in English

Video with Russian subtitles


[продолжение следует]

English

Srila Bhakti Sudhir Goswami Maharaj

Experience II • A Part of the Perfect

Dive Deep into Reality | Beauty Over Power


A businessman sees everything in terms of a business opportunity. A lusty person is constantly seeking opportunities for that sort of engagement. And a devotee of the Lord, they see everything as an opportunity for Krishna culture.

Experience II 
• A Part of the Perfect 

When we think of India, one of the most stereotypical images of India is the moon shining on a pool of water in front of the Taj Mahal. If you look at the moon that’s reflected on the water—you can take a stick, move the water—as the water moves with waves, you see the moon become distorted along with the movement of the waves. But that’s just the reflection. The actual moon is unaffected by what’s happening with the reflection. The way we look at present is a perverted reflection of our spiritual features. If we see how intense the lust for matter can be, then it’s a reflection of the potential for spiritual intensity for dedication, devotion, love and affection. Guru Maharaj points that out. To err is human, to err is inevitable for all beings not perfect. Still there’s an element within us that seeks perfection. He’s giving you a rational step-by-step, taking us in a direction of a particular conception or necessity. And if you could bestow it upon yourself, we would have done that by now. So, Srila Guru Maharaj tells us, it is only that a part of the perfect appears to be imperfect. That’s the material world in a nutshell. And the material existence in a nutshell. Just a part of the perfect, floating like an iceberg in an ocean of consciousness. A part of the perfect appears to be imperfect from relative viewpoint. So, we have unique spiritual forms and features, called svarup. But svarup at present is covered by layers of ego, and Guru Maharaj’s word—‘acquired prejudice’, ‘acquired tendencies’. It’s being pervertedly expressed into this plane. Our loving propensity towards Krishna is being expressed as an exploiting tendency towards matter in the mundane. And we’ve taken on these varieties of forms that are all unique, but they’re perverted reflections of the original. That’s true. Covered by layers of ego, acquired prejudice, acquired tendency, mind, mental body or intellectual body, physical body. But still, it’s different, unique, but it’s not the pure expression when we’re enriched with dedicating tendency. When we withdraw from the plane of exploitation and are reconfigured as dedicating units—servitors. Then, gradually, this body which is constructed upon exploiting tendencies starts to dissolve. And the svarup, which is the spiritual form expression of dedicating tendency, starts to manifest.

Blake says, “If the doors of perception are cleansed, then we will see everything as it is—infinite.” And people go, “Wow. Heavy.” And leave it at that. But I would like to bow to him and take it a little further and say, “Wait, what did he mean by the doors of perception?” The senses. The senses are seeing, hearing, tasting, touching, smelling, right. And the mind is considered sixth sense. So then, taking at face value what he says and accepting it as valid, he’s saying, “Then you’ll see everything as is—infinite.” Then that would mean that there should be a seeing version of infinite, a hearing version of infinite, a tasting version of infinite. For each one of these senses, there should be a corresponding infinite. We are thinking there’s the infinite, Krishna, who possesses personality, personal traits, characteristics, qualities of an infinite magnitude. And then there are individual souls, who possess the same things in finite magnitude. What is the example given in Vedic literature? Sun and the sun rays. So, when we think of the sun ray, we can’t isolate it from its connection with the sun. Guru Maharaj would say, “Sun rays are touching the earth, but where is its home? Its home is in the sun.” So, if we tried to isolate it, or divorce the sun ray from its connection with the sun, really that’s not possible. An isolated way of viewing it, that’s not realistic. That perfection that we seek, that we cannot bestow it upon ourselves, leads us to conclude it comes from beyond ourselves. In fact, it is a function of the perfect. Perfection reveals itself to the imperfect. Krishna says in the Gita, mamaivāṁśo jīva-loke, jīva-bhūtaḥ sanātanaḥ. The living beings, they are infinitesimal parts of me. He’s the infinite, we’re the infinitesimal complementary aspects. That means to a degree, there is some qualitative oneness. But the magnitude—one is infinite, one is infinitesimal. That’s a big difference.

Ataḥ śrī-kṛṣṇa-nāmādi, na bhaved grāhyam indriyaiḥ. Its beyond scholarship, the grasp of the senses, mind, intelligence. You mean faith? Revealed truth? Yes. The infinite making itself known to the finite. We accept that prospect. Śraddhā. That’s faith. Śraddhā-śabde—viśvāsa kahe sudṛḍha niścaya. What is śraddhā, minimally? You hear about Krishna consciousness and think, it’s possible. I can’t understand everything they’re saying, but there is something there. It sounds possible.

The revealed truth gives us infinite perspective. Sometimes Srila Guru Maharaj will say, or remind us, in considering evolution. That what we are observing as evolving, really, it already has a particular position. Like the sun. The sun has a particular position. But from a certain viewpoint, or perspective, it’s seen to be twilight, just before sunrise. And then we see it gradually appearing and then it appears it’s achieving a particular position. That’s from a relative perspective. Actually, it already has that position. But both things are there. So Mahaprabhu, He says, jīvera svarūpahaya—kṛṣṇera nitya-dāsa’. That jivas, they’re eternally Krishna Das. Or, you know, Krishna Das, Radha Dasi. So, from, a particular point of view, or analysis, we can see some gradually evolve towards, or it appears that they’re gradually evolving towards their eternal position. But from another point of view, that is their substantial position. But it does not deny the apparent progress towards that.

Prabhupada says in the light of the Bhagavatam, when you look at the sky and there is a clouded portion of the sky and an unclouded portion of the sky, you can distinguish. “Oh, there is a clouded section and an unclouded section.” But when the clouds are removed from the sky, you cannot distinguish between the part of the sky which was once clouded and the part of the sky which was never clouded. This is an example he’s giving with regard to siddha. When someone is nitya-baddha, clouded by illusion. You can understand, here is a nitya-siddha, here is a nitya-baddha. Here is an unconditioned soul, here is a conditioned soul. But when the clouds of illusion are removed, then you no longer distinguish in that way. And factor in that that substantial position is not something that is static, but ecstatic. Dynamic. Guru Maharaj always made that point. Sometimes even we hear the expression, an ocean of ecstasy. And you think, well that’s enough. But Guru Maharaj would say, “And not a static ocean!” Like, don’t think of it in that way. So, it’s somewhat difficult to speak about these things but if we can catch the gist of what is there. So, from one point of view, we see someone apparently evolving towards a particular position. But then from another point of view we can say, wasn’t that always their position? And so, then we have to introduce the concept of lila.

And that is very good news for us. That the original cause of everything is ecstasy personified. Is loving and affectionate, and full of ecstatic happiness. Ever expanding, ever increasing happiness. So, spiritual culture is about recalibrating your position on the basis of your reality potential. As a soul in self-expression. A dedicating unit. A unit that’s capable of dedicating every atom of its existence to something higher. Who am I? Jīvera svarūpahaya—kṛṣṇera nitya-dāsa’. You’re the eternal servant of the all-loving, all-beautiful, all-ecstatic personality of Godhead.

Jiva has a part to play in the eternal pastimes of the Lord.

[to be continued]

Captured by Kamala Devi Dasi
Edited by Tradish Das




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Опыт II • Часть Совершенного

Видеокнига «Погрузись глубоко в Реальность»

Махапрабху говорит:

джӣвера ‘сварӯпа’ хайа кр̣шн̣ера ‘нитйа-да̄са’

(«Шри Чайтанья-чаритамрита», Мадхья-лила, 20.108)

Живые существа — вечные слуги Кришны. И вечно все, что связано с тем, чтобы быть кришна-дасом, радха-даси.

Рассматривая это с определенной точки зрения или в рамках определенного анализа, мы видим, как кто-то как будто постепенно движется к своему вечному положению. Но, с другой точки зрения, он уже занимает это существенное положение. Однако этим не отрицается развитие, прогресс в направлении этого положения. И нужно иметь в виду, что это положение не статично, а экстатично и динамично.

Ты вечный слуга исполненной любви, красоты и экстаза верховной личности Бога. И это очень хорошие новости для нас, что первопричина всего есть олицетворенный экстаз, любящий, исполненный нежности и экстатического счастья — вечно растущего, вечно усиливающегося счастья.

Телеграм-канал «Погрузись глубоко в Реальность»


На русском


Original tape in English

Video with Russian subtitles


[продолжение следует]

English

Srila Bhakti Sudhir Goswami Maharaj

Experience II • A Part of the Perfect

Dive Deep into Reality | Beauty Over Power


A businessman sees everything in terms of a business opportunity. A lusty person is constantly seeking opportunities for that sort of engagement. And a devotee of the Lord, they see everything as an opportunity for Krishna culture.

Experience II 
• A Part of the Perfect 

When we think of India, one of the most stereotypical images of India is the moon shining on a pool of water in front of the Taj Mahal. If you look at the moon that’s reflected on the water—you can take a stick, move the water—as the water moves with waves, you see the moon become distorted along with the movement of the waves. But that’s just the reflection. The actual moon is unaffected by what’s happening with the reflection. The way we look at present is a perverted reflection of our spiritual features. If we see how intense the lust for matter can be, then it’s a reflection of the potential for spiritual intensity for dedication, devotion, love and affection. Guru Maharaj points that out. To err is human, to err is inevitable for all beings not perfect. Still there’s an element within us that seeks perfection. He’s giving you a rational step-by-step, taking us in a direction of a particular conception or necessity. And if you could bestow it upon yourself, we would have done that by now. So, Srila Guru Maharaj tells us, it is only that a part of the perfect appears to be imperfect. That’s the material world in a nutshell. And the material existence in a nutshell. Just a part of the perfect, floating like an iceberg in an ocean of consciousness. A part of the perfect appears to be imperfect from relative viewpoint. So, we have unique spiritual forms and features, called svarup. But svarup at present is covered by layers of ego, and Guru Maharaj’s word—‘acquired prejudice’, ‘acquired tendencies’. It’s being pervertedly expressed into this plane. Our loving propensity towards Krishna is being expressed as an exploiting tendency towards matter in the mundane. And we’ve taken on these varieties of forms that are all unique, but they’re perverted reflections of the original. That’s true. Covered by layers of ego, acquired prejudice, acquired tendency, mind, mental body or intellectual body, physical body. But still, it’s different, unique, but it’s not the pure expression when we’re enriched with dedicating tendency. When we withdraw from the plane of exploitation and are reconfigured as dedicating units—servitors. Then, gradually, this body which is constructed upon exploiting tendencies starts to dissolve. And the svarup, which is the spiritual form expression of dedicating tendency, starts to manifest.

Blake says, “If the doors of perception are cleansed, then we will see everything as it is—infinite.” And people go, “Wow. Heavy.” And leave it at that. But I would like to bow to him and take it a little further and say, “Wait, what did he mean by the doors of perception?” The senses. The senses are seeing, hearing, tasting, touching, smelling, right. And the mind is considered sixth sense. So then, taking at face value what he says and accepting it as valid, he’s saying, “Then you’ll see everything as is—infinite.” Then that would mean that there should be a seeing version of infinite, a hearing version of infinite, a tasting version of infinite. For each one of these senses, there should be a corresponding infinite. We are thinking there’s the infinite, Krishna, who possesses personality, personal traits, characteristics, qualities of an infinite magnitude. And then there are individual souls, who possess the same things in finite magnitude. What is the example given in Vedic literature? Sun and the sun rays. So, when we think of the sun ray, we can’t isolate it from its connection with the sun. Guru Maharaj would say, “Sun rays are touching the earth, but where is its home? Its home is in the sun.” So, if we tried to isolate it, or divorce the sun ray from its connection with the sun, really that’s not possible. An isolated way of viewing it, that’s not realistic. That perfection that we seek, that we cannot bestow it upon ourselves, leads us to conclude it comes from beyond ourselves. In fact, it is a function of the perfect. Perfection reveals itself to the imperfect. Krishna says in the Gita, mamaivāṁśo jīva-loke, jīva-bhūtaḥ sanātanaḥ. The living beings, they are infinitesimal parts of me. He’s the infinite, we’re the infinitesimal complementary aspects. That means to a degree, there is some qualitative oneness. But the magnitude—one is infinite, one is infinitesimal. That’s a big difference.

Ataḥ śrī-kṛṣṇa-nāmādi, na bhaved grāhyam indriyaiḥ. Its beyond scholarship, the grasp of the senses, mind, intelligence. You mean faith? Revealed truth? Yes. The infinite making itself known to the finite. We accept that prospect. Śraddhā. That’s faith. Śraddhā-śabde—viśvāsa kahe sudṛḍha niścaya. What is śraddhā, minimally? You hear about Krishna consciousness and think, it’s possible. I can’t understand everything they’re saying, but there is something there. It sounds possible.

The revealed truth gives us infinite perspective. Sometimes Srila Guru Maharaj will say, or remind us, in considering evolution. That what we are observing as evolving, really, it already has a particular position. Like the sun. The sun has a particular position. But from a certain viewpoint, or perspective, it’s seen to be twilight, just before sunrise. And then we see it gradually appearing and then it appears it’s achieving a particular position. That’s from a relative perspective. Actually, it already has that position. But both things are there. So Mahaprabhu, He says, jīvera svarūpahaya—kṛṣṇera nitya-dāsa’. That jivas, they’re eternally Krishna Das. Or, you know, Krishna Das, Radha Dasi. So, from, a particular point of view, or analysis, we can see some gradually evolve towards, or it appears that they’re gradually evolving towards their eternal position. But from another point of view, that is their substantial position. But it does not deny the apparent progress towards that.

Prabhupada says in the light of the Bhagavatam, when you look at the sky and there is a clouded portion of the sky and an unclouded portion of the sky, you can distinguish. “Oh, there is a clouded section and an unclouded section.” But when the clouds are removed from the sky, you cannot distinguish between the part of the sky which was once clouded and the part of the sky which was never clouded. This is an example he’s giving with regard to siddha. When someone is nitya-baddha, clouded by illusion. You can understand, here is a nitya-siddha, here is a nitya-baddha. Here is an unconditioned soul, here is a conditioned soul. But when the clouds of illusion are removed, then you no longer distinguish in that way. And factor in that that substantial position is not something that is static, but ecstatic. Dynamic. Guru Maharaj always made that point. Sometimes even we hear the expression, an ocean of ecstasy. And you think, well that’s enough. But Guru Maharaj would say, “And not a static ocean!” Like, don’t think of it in that way. So, it’s somewhat difficult to speak about these things but if we can catch the gist of what is there. So, from one point of view, we see someone apparently evolving towards a particular position. But then from another point of view we can say, wasn’t that always their position? And so, then we have to introduce the concept of lila.

And that is very good news for us. That the original cause of everything is ecstasy personified. Is loving and affectionate, and full of ecstatic happiness. Ever expanding, ever increasing happiness. So, spiritual culture is about recalibrating your position on the basis of your reality potential. As a soul in self-expression. A dedicating unit. A unit that’s capable of dedicating every atom of its existence to something higher. Who am I? Jīvera svarūpahaya—kṛṣṇera nitya-dāsa’. You’re the eternal servant of the all-loving, all-beautiful, all-ecstatic personality of Godhead.

Jiva has a part to play in the eternal pastimes of the Lord.

[to be continued]

Captured by Kamala Devi Dasi
Edited by Tradish Das


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