«Опыт III. Садху-санга. Духовное образование». Видеокнига «Погрузись глубоко в Реальность». Шрила Б. С. Госвами Махарадж



Опыт III • Садху-санга. Духовное образование

Видеокнига «Погрузись глубоко в Реальность»

Мне нужно знать свое положение согласно духовной GPS, потому что GPS этого мира постоянно меняется.

Где я нахожусь относительно цели моего бытия — жизни, исполненной любви? Где я нахожусь на данный момент по отношению к этому явлению? Что я могу сделать, исходя из своего сегодняшнего положения, для того чтобы совершить прогресс в направлении к тому плану бытия и своей глубинной сущности?

Необходимо переосмыслить свой подлинный потенциал относительно прекрасной реальности. Высшая реальность является олицетворенной красотой, олицетворенной любовью, и это — Кришна!

И это не невозможно!

Телеграм-канал «Погрузись глубоко в Реальность»


На русском


Original tape in English

Video with Russian subtitles



English

Srila Bhakti Sudhir Goswami Maharaj

Experience III • Sadhu-sanga | Spiritual Education

Dive Deep into Reality | Beauty Over Power


Previously

The way we look at present is a perverted reflection of our spiritual features. A part of the perfect appears to be imperfect. The revealed truth gives us infinite perspective. So spiritual culture is about recalibrating your position on the basis of your reality potential as 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’ (CC: Madhya, 20.108). 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.

Dive Deep Into Reality
Mādhurya—The Sweetness ●

#00:01:16#

If my position is not in the temporary, but in the permanent world as an eternal ecstatic servitor, that is, a life of love with Krishna and His entourage; what am I doing here?

Experience III
Sadhu-sanga | Spiritual Education ●

#00:01:37#

…janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam

(Bg: 13.9)

What’s the darshan of this world? What’s the philosophical perspective that we should understand? That there are four inescapable types of suffering. Janma-mṛtyu-jarā-vyādhi—birth, death, old age, disease. Reminds me, there was a TV show in the 1960s, and it would begin—I could only watch the beginning because it was late at night—but I liked the beginning. An old venerable doctor would take a piece of chalk, and there was a blackboard and he would make symbols. He’d write: man, woman, birth, death, and then—infinity. And then the show would start. That was my favorite part, you know, infinity. Man, woman, birth, death, infinity.

#00:03:08#

Janma-mṛtyu-jarā-vyādhi (Bg: 13.9). Dharma-artha-kāma-mokṣa (CC: Ādi, 1.90).

Different things, in different ways it’s been described. One definition of shudra: one who laments. It means he goes “waaaah”, who is wailing in lamentation. And what did Guru Maharaj say, “One who accepts this world as all-in-all, will end up in lamentation.” You enter this world in lamentation and most likely leave in lamentation. And suffer a fair amount of lamentation in between. Sometimes life is a never-ending series of humiliations.

#00:04:01#

So, sometimes we hear—we’ve heard, that Freud, when asked what was the purpose of psychoanalysis, said, “To convert neurotic suffering into ordinary suffering.” Everyone thought, “Oh, he’s going to say ‘the purpose of psychoanalysis is to make people happy.’” That’s not what he said. He said, “The purpose is to convert neurotic suffering into ordinary suffering.” You have to suffer. You have to suffer in life. But not to the degree that you’re dysfunctional and suffering from neuroses.

#00:04:55#

Dainya, ātma-nivedana, goptṛtve varaṇa (Śrīla Bhakti Vinod Ṭhākur). Dainya; hopelessness, helplessness. This is a realistic assessment of ourselves in our present situation. So, when you reach this state and have the courage to admit you’re hopeless. It’s odd, the humanist, they don’t berate addicts and alcoholics, but rather they say, “Oh, what courage it takes for them to acknowledge it”. Yes, and then you see a transformation can take place. In a similar way, it takes courage to recognize what the human situation is. Not only can you not help others in any truly lasting sense, you cannot even help yourself. That’s the facts of the matter. And we don’t mean temporary help, we’re talking about permanent, lasting. So, dainya, when you can admit that, then you can—that disappointment with your mundane prospects leads you to seek your reality potential. And not in the humanistic sense, but in the spiritual sense.

#00:06:24#

Prabhupada put it very nicely. He said, “The materially exhausted.” Those who have exhausted all material possibilities. They’ve tried everything; it’s not they haven’t tried or put energy into it; they’ve expended so much energy. Like Madhavendra Puri spoke, kāmādināṁ kati na katidhā pālitā durnideśāsna trapā nopaśāntiḥ (Śrī Bhakti-rasāmṛta-sindhu: Paschima-vibhaga, 2.35). He said, “I’ve been the most obedient servant of my lust, anger, greed; of my desires, my senses. I’ve served them so attentively and fully, and nonstop for so long. And they won’t give me a break, and I have not achieved happiness.”

#00:07:22#

Of course, material science, technology, they’re always telling, you know, happiness is right around the corner. It’s in the next update, a couple years from now, wait until you see what happens in the future; you know, the futurist. So, those who are materially exhausted, it means they’ve stopped searching for inner fulfillment in the external world, in the objective world. And they’ve concluded that it can only be achieved in the internal, subjective world.

#00:08:00#

And then we have to introduce the concept of shreyas and preyas. Preyas. What appears immediately beneficial and long-term beneficial. If we are eternal, then we need to redirect ourselves towards long-term benefit. So, this simple type of analysis—you don’t have to be genius to follow this—so, if it’s not the body that defines the self, atma, it’s not the mind that defines the self, or the intellect; then we start approaching where the soul is located. So, how that soul should proceed on the basis of their individual position, how should they make progress and move forward, where will they get that direction from? From their acquired tendencies they have; the way they’ve been calibrated by their false ego and acquired prejudice and tendency to read environmental circumstances? Will that be the best way for them to proceed? I don’t think so. They’re getting false readings. False ego means a false read of the environment, who you are, and what your relationship is. And for a lack of a better word, its unscientific. It wouldn’t be acceptable in science. You’d have to recalibrate.

#00:09:37#

So, what’s required is a change in perspective; to see things differently. How will that be achieved? In connection with sadhu, shastra, Guru, Vaishnava. Who is the perspective acharya? Sambandha-jñāna, Sanātan Goswāmī. To identify, where am I? Not ‘who am I’. Where am I, what am I? What is my present GPS? I need to know. I need to know my spiritual GPS. Because the GPS of this world is always changing. But where am I in relation to the goal, prayojan. The goal, that life of love with the svarupmuktir hitvānyathā rūpaṁ, sva-rūpeṇa vyavasthitiḥ (ŚB: 2.10.6). And the divine form in the upper world in the service of the Lotus Feet of Krishna. Where am I at present in relation to that? And what can I do from my present position to make progress toward that plane and that identity? Need to reconceive our reality potential with Reality the Beautiful. The ultimate reality is beauty personified, love personified; that’s Krishna. It’s not impossible.

#00:11:08#

So that sort of direction can only come—Guru Maharaj gave us one chapter in Search for Sri Krishna called Knowledge Above Mortality. It has to be knowledge that’s beyond limited world usefulness. Āmnāyaḥ prāha tattvaṁ harim iha paramaṁ sarva-śaktim rasābdhiṁ (Śrīla Bhakti Vinod Ṭhākur). Means descending—what is descending into this plane through divine agency. In other words, if you could talk to Krishna, and say, “Krishna, what should I do?” Do you think that would be valuable? And do you think he would give a proper? But you say, “No, you don’t understand my situation.” He could say, “No, I do, I expand through Paramatma; I’m fully aware.” No, no, let me explain some things to you that have happened recently. “No, I’m also aware of those things.” No, but—do you really know how I feel about all this? “I think I know how you feel about it too.” So, does the Absolute Personality of Godhead have an idea about what your situation is and what happened—the guy this afternoon… you don’t understand what happened… No, I mean, he should know what happened, right? And so, he could say, “Cause I can like, see a lot of stuff, I made these books that have this type of advice in it, and then I’ve got people who can interpret them, and if you connect with them, they can give you some good guidance.” Are you sure? “I’m pretty sure about it. You know, I like, thought it out way in advance. Been doing this, like, creation after creation. Gets old after a while.” I mean, what are we thinking? We’re thinking God is some character on a sitcom. Like we can just laugh it off. The absolute entity, the supreme reality. And we cherish being the lords of our skull sized kingdoms. And we’re suspicious of allowing any sort of divine revelation or suggestion enter that domain. So, we’re the cause of our own misfortune.

#00:13:52#

uddhared ātmanātmānaṁ
nātmānam avasādayet
ātmaiva hy ātmano bandhur
ātmaiva ripur ātmanaḥ

(Bg: 6.5)

So, Krishna tells Arjuna, your mind, atma, your sense of self, you could say, because I mean, it says atma. Ātmanātmānaṁ. Well, the mind. Taking the mind as the best advisor of yourself? Not a good idea, according to Krishna in Bhagavad-Gita. Saying, but it can become friendly to you and your needs, necessities, your mission, your purpose, your direction if it can become infused with spiritual consideration. It becomes known to us through the agency: sadhu, shastra, Guru, and Vaishnava.

#00:14:46#

Just as in one place, Srila Prabhupada says in a purport in the Bhagavad-Gita, and I’m paraphrasing, but he says, “When one realizes that material existence is a constant source of perplexity at every step.” He said, “It behooves such a person to approach a spiritual master.”

#00:15:10#

brahmāṇḍa-bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(CC: Madhya, 19.151)

Those incredibly fortunate souls wandering, suffering, enjoying reactions of their karma, fortunate souls come in contact with Krishna’s agent.

#00:15:40#

Saṁsāre ’sminsaṁsāra. Saṁsāre ’smin kṣaṇārdho ’pi, sat-saṅgaḥ śevadhir nṛṇām (ŚB: 11.2.30). Here, śevadhir means ‘treasure’. Saying, in this saṁsāra world, the most valuable treasure is to get the association of the devotees of Krishna. And we find them more appreciable when we’re coming from an acknowledged hopeless, helpless circumstance. So, it’s saying, the kind of faith you have in Krishna, divinity, if you can have that kind of faith in Vaishnava—in Guru—then everything will be revealed to you.

#00:16:30#

Deep sensual experience can be, in the mundane sense, can be even deeper, more intense, greater intensity and magnitude, in the spiritual experience. But where will that be awakened? In association with those who have that. And that’s what we’re told, that’s what will happen. In association with those who have some genuine hunger and appetite for Krishna consciousness. If you can’t follow what they’re saying, serve them. And what’s in them will be transferred to you. Attachment to Krishna, to devotion, to devotees—that will be awakened in your own heart.

#00:17:11#

So, if we think, well, when I assess myself this is the conclusion I come to. Yes, so therefore, place your faith at the lotus feet of Guru and Vaishnava, Guru and Gauranga. Say yes, by my own, I’m likely to have some inauspicious outcome, therefore I am offering myself to You. Please, instruct me, tell me, I don’t know what to do, what’s good for me, what’s bad—I don’t know these things. So, I am placing my faith in the advice of Guru and Vaishnava—sadhu, shastra, Guru and Vaishnava—and I am going to earnestly proceed along those lines. And as Guru Maharaj said, “And If you are sincere, you will emerge victorious, you will be successful. Sincerity is invincible.”

#00:18:00#

Pursuing education, there’s no guarantee that you’ll become Einstein, but that’s not an argument against education. Still, you’ll become educated as far as possible. And you’ll benefit from that. Same thing with spiritual education.

[to be continued]

Captured by Kamala Devi Dasi
Edited by Tradish Das




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Опыт III • Садху-санга. Духовное образование

Видеокнига «Погрузись глубоко в Реальность»

Мне нужно знать свое положение согласно духовной GPS, потому что GPS этого мира постоянно меняется.

Где я нахожусь относительно цели моего бытия — жизни, исполненной любви? Где я нахожусь на данный момент по отношению к этому явлению? Что я могу сделать, исходя из своего сегодняшнего положения, для того чтобы совершить прогресс в направлении к тому плану бытия и своей глубинной сущности?

Необходимо переосмыслить свой подлинный потенциал относительно прекрасной реальности. Высшая реальность является олицетворенной красотой, олицетворенной любовью, и это — Кришна!

И это не невозможно!

Телеграм-канал «Погрузись глубоко в Реальность»


На русском


Original tape in English

Video with Russian subtitles



English

Srila Bhakti Sudhir Goswami Maharaj

Experience III • Sadhu-sanga | Spiritual Education

Dive Deep into Reality | Beauty Over Power


Previously

The way we look at present is a perverted reflection of our spiritual features. A part of the perfect appears to be imperfect. The revealed truth gives us infinite perspective. So spiritual culture is about recalibrating your position on the basis of your reality potential as 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’ (CC: Madhya, 20.108). 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.

Dive Deep Into Reality
Mādhurya—The Sweetness ●

#00:01:16#

If my position is not in the temporary, but in the permanent world as an eternal ecstatic servitor, that is, a life of love with Krishna and His entourage; what am I doing here?

Experience III
Sadhu-sanga | Spiritual Education ●

#00:01:37#

…janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam

(Bg: 13.9)

What’s the darshan of this world? What’s the philosophical perspective that we should understand? That there are four inescapable types of suffering. Janma-mṛtyu-jarā-vyādhi—birth, death, old age, disease. Reminds me, there was a TV show in the 1960s, and it would begin—I could only watch the beginning because it was late at night—but I liked the beginning. An old venerable doctor would take a piece of chalk, and there was a blackboard and he would make symbols. He’d write: man, woman, birth, death, and then—infinity. And then the show would start. That was my favorite part, you know, infinity. Man, woman, birth, death, infinity.

#00:03:08#

Janma-mṛtyu-jarā-vyādhi (Bg: 13.9). Dharma-artha-kāma-mokṣa (CC: Ādi, 1.90).

Different things, in different ways it’s been described. One definition of shudra: one who laments. It means he goes “waaaah”, who is wailing in lamentation. And what did Guru Maharaj say, “One who accepts this world as all-in-all, will end up in lamentation.” You enter this world in lamentation and most likely leave in lamentation. And suffer a fair amount of lamentation in between. Sometimes life is a never-ending series of humiliations.

#00:04:01#

So, sometimes we hear—we’ve heard, that Freud, when asked what was the purpose of psychoanalysis, said, “To convert neurotic suffering into ordinary suffering.” Everyone thought, “Oh, he’s going to say ‘the purpose of psychoanalysis is to make people happy.’” That’s not what he said. He said, “The purpose is to convert neurotic suffering into ordinary suffering.” You have to suffer. You have to suffer in life. But not to the degree that you’re dysfunctional and suffering from neuroses.

#00:04:55#

Dainya, ātma-nivedana, goptṛtve varaṇa (Śrīla Bhakti Vinod Ṭhākur). Dainya; hopelessness, helplessness. This is a realistic assessment of ourselves in our present situation. So, when you reach this state and have the courage to admit you’re hopeless. It’s odd, the humanist, they don’t berate addicts and alcoholics, but rather they say, “Oh, what courage it takes for them to acknowledge it”. Yes, and then you see a transformation can take place. In a similar way, it takes courage to recognize what the human situation is. Not only can you not help others in any truly lasting sense, you cannot even help yourself. That’s the facts of the matter. And we don’t mean temporary help, we’re talking about permanent, lasting. So, dainya, when you can admit that, then you can—that disappointment with your mundane prospects leads you to seek your reality potential. And not in the humanistic sense, but in the spiritual sense.

#00:06:24#

Prabhupada put it very nicely. He said, “The materially exhausted.” Those who have exhausted all material possibilities. They’ve tried everything; it’s not they haven’t tried or put energy into it; they’ve expended so much energy. Like Madhavendra Puri spoke, kāmādināṁ kati na katidhā pālitā durnideśāsna trapā nopaśāntiḥ (Śrī Bhakti-rasāmṛta-sindhu: Paschima-vibhaga, 2.35). He said, “I’ve been the most obedient servant of my lust, anger, greed; of my desires, my senses. I’ve served them so attentively and fully, and nonstop for so long. And they won’t give me a break, and I have not achieved happiness.”

#00:07:22#

Of course, material science, technology, they’re always telling, you know, happiness is right around the corner. It’s in the next update, a couple years from now, wait until you see what happens in the future; you know, the futurist. So, those who are materially exhausted, it means they’ve stopped searching for inner fulfillment in the external world, in the objective world. And they’ve concluded that it can only be achieved in the internal, subjective world.

#00:08:00#

And then we have to introduce the concept of shreyas and preyas. Preyas. What appears immediately beneficial and long-term beneficial. If we are eternal, then we need to redirect ourselves towards long-term benefit. So, this simple type of analysis—you don’t have to be genius to follow this—so, if it’s not the body that defines the self, atma, it’s not the mind that defines the self, or the intellect; then we start approaching where the soul is located. So, how that soul should proceed on the basis of their individual position, how should they make progress and move forward, where will they get that direction from? From their acquired tendencies they have; the way they’ve been calibrated by their false ego and acquired prejudice and tendency to read environmental circumstances? Will that be the best way for them to proceed? I don’t think so. They’re getting false readings. False ego means a false read of the environment, who you are, and what your relationship is. And for a lack of a better word, its unscientific. It wouldn’t be acceptable in science. You’d have to recalibrate.

#00:09:37#

So, what’s required is a change in perspective; to see things differently. How will that be achieved? In connection with sadhu, shastra, Guru, Vaishnava. Who is the perspective acharya? Sambandha-jñāna, Sanātan Goswāmī. To identify, where am I? Not ‘who am I’. Where am I, what am I? What is my present GPS? I need to know. I need to know my spiritual GPS. Because the GPS of this world is always changing. But where am I in relation to the goal, prayojan. The goal, that life of love with the svarupmuktir hitvānyathā rūpaṁ, sva-rūpeṇa vyavasthitiḥ (ŚB: 2.10.6). And the divine form in the upper world in the service of the Lotus Feet of Krishna. Where am I at present in relation to that? And what can I do from my present position to make progress toward that plane and that identity? Need to reconceive our reality potential with Reality the Beautiful. The ultimate reality is beauty personified, love personified; that’s Krishna. It’s not impossible.

#00:11:08#

So that sort of direction can only come—Guru Maharaj gave us one chapter in Search for Sri Krishna called Knowledge Above Mortality. It has to be knowledge that’s beyond limited world usefulness. Āmnāyaḥ prāha tattvaṁ harim iha paramaṁ sarva-śaktim rasābdhiṁ (Śrīla Bhakti Vinod Ṭhākur). Means descending—what is descending into this plane through divine agency. In other words, if you could talk to Krishna, and say, “Krishna, what should I do?” Do you think that would be valuable? And do you think he would give a proper? But you say, “No, you don’t understand my situation.” He could say, “No, I do, I expand through Paramatma; I’m fully aware.” No, no, let me explain some things to you that have happened recently. “No, I’m also aware of those things.” No, but—do you really know how I feel about all this? “I think I know how you feel about it too.” So, does the Absolute Personality of Godhead have an idea about what your situation is and what happened—the guy this afternoon… you don’t understand what happened… No, I mean, he should know what happened, right? And so, he could say, “Cause I can like, see a lot of stuff, I made these books that have this type of advice in it, and then I’ve got people who can interpret them, and if you connect with them, they can give you some good guidance.” Are you sure? “I’m pretty sure about it. You know, I like, thought it out way in advance. Been doing this, like, creation after creation. Gets old after a while.” I mean, what are we thinking? We’re thinking God is some character on a sitcom. Like we can just laugh it off. The absolute entity, the supreme reality. And we cherish being the lords of our skull sized kingdoms. And we’re suspicious of allowing any sort of divine revelation or suggestion enter that domain. So, we’re the cause of our own misfortune.

#00:13:52#

uddhared ātmanātmānaṁ
nātmānam avasādayet
ātmaiva hy ātmano bandhur
ātmaiva ripur ātmanaḥ

(Bg: 6.5)

So, Krishna tells Arjuna, your mind, atma, your sense of self, you could say, because I mean, it says atma. Ātmanātmānaṁ. Well, the mind. Taking the mind as the best advisor of yourself? Not a good idea, according to Krishna in Bhagavad-Gita. Saying, but it can become friendly to you and your needs, necessities, your mission, your purpose, your direction if it can become infused with spiritual consideration. It becomes known to us through the agency: sadhu, shastra, Guru, and Vaishnava.

#00:14:46#

Just as in one place, Srila Prabhupada says in a purport in the Bhagavad-Gita, and I’m paraphrasing, but he says, “When one realizes that material existence is a constant source of perplexity at every step.” He said, “It behooves such a person to approach a spiritual master.”

#00:15:10#

brahmāṇḍa-bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

(CC: Madhya, 19.151)

Those incredibly fortunate souls wandering, suffering, enjoying reactions of their karma, fortunate souls come in contact with Krishna’s agent.

#00:15:40#

Saṁsāre ’sminsaṁsāra. Saṁsāre ’smin kṣaṇārdho ’pi, sat-saṅgaḥ śevadhir nṛṇām (ŚB: 11.2.30). Here, śevadhir means ‘treasure’. Saying, in this saṁsāra world, the most valuable treasure is to get the association of the devotees of Krishna. And we find them more appreciable when we’re coming from an acknowledged hopeless, helpless circumstance. So, it’s saying, the kind of faith you have in Krishna, divinity, if you can have that kind of faith in Vaishnava—in Guru—then everything will be revealed to you.

#00:16:30#

Deep sensual experience can be, in the mundane sense, can be even deeper, more intense, greater intensity and magnitude, in the spiritual experience. But where will that be awakened? In association with those who have that. And that’s what we’re told, that’s what will happen. In association with those who have some genuine hunger and appetite for Krishna consciousness. If you can’t follow what they’re saying, serve them. And what’s in them will be transferred to you. Attachment to Krishna, to devotion, to devotees—that will be awakened in your own heart.

#00:17:11#

So, if we think, well, when I assess myself this is the conclusion I come to. Yes, so therefore, place your faith at the lotus feet of Guru and Vaishnava, Guru and Gauranga. Say yes, by my own, I’m likely to have some inauspicious outcome, therefore I am offering myself to You. Please, instruct me, tell me, I don’t know what to do, what’s good for me, what’s bad—I don’t know these things. So, I am placing my faith in the advice of Guru and Vaishnava—sadhu, shastra, Guru and Vaishnava—and I am going to earnestly proceed along those lines. And as Guru Maharaj said, “And If you are sincere, you will emerge victorious, you will be successful. Sincerity is invincible.”

#00:18:00#

Pursuing education, there’s no guarantee that you’ll become Einstein, but that’s not an argument against education. Still, you’ll become educated as far as possible. And you’ll benefit from that. Same thing with spiritual education.

[to be continued]

Captured by Kamala Devi Dasi
Edited by Tradish Das


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