«Опыт IV. Сущность ученика. „Мне нужна помощь!“». Видеокнига «Погрузись глубоко в Реальность». Шрила Б. С. Госвами Махарадж



Опыт IV • Сущность ученика | «Мне нужна помощь!»

Видеокнига «Погрузись глубоко в Реальность»

Гуру значит «тяжелый». Тяжелее Гималаев. Лагху значит «легкий»: легкий, как перышко. Налетает ветер — поднимает перышко в воздух, вертит его, и после оно падает. Новый порыв ветра поднимает его снова — оно падает в другом месте.

Беда неофита в том, что он слышит нечто, имеющее смысл, и следует этому. Слышит другое, противоположное, но тоже имеющее смысл, — и следует уже в другом направлении. Путается. Неспособен различить высокое и низкое, желательное и нежелательное, подлинную, ложную, поддельную преданность. Не может даже понять, что есть проклятие, а что — в его интересах. Лагху должен найти связь с Гуру.

Почему Гуру тяжелее Гималаев? Кришна говорит: «Из неподвижных объектов — Я Гималаи».

Когда нас направляют к Гуру, мы идем к тому, кто настолько глубоко пребывает в духовной концепции, что не может быть сбит с толку никакими заблуждениями.

Телеграм-канал «Погрузись глубоко в Реальность»


На русском


Original tape in English

Video with Russian and Ukrainian subtitles



English

Srila Bhakti Sudhir Goswami Maharaj

Disciple’s Identity | “I Need Help!”

Dive Deep into Reality | Beauty Over Power


Previously

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. That becomes known to us through the agency: sadhu, shastra, Guru, and Vaishnava.

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.”

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.

Dive Deep into Reality
 Mādhurya—The Sweetness ●

By practical experience we know that it’s difficult to improve, to upgrade. But you can become degraded in fifteen minutes. It’s amazing how quickly degradation sets in. As one of the great writers, perhaps Hemingway, in a description said of someone: “At first things started to fall apart gradually. Then, all at once.” So asat-saṅga-tyāga,—ei vaiṣṇava-ācāra (CC: Madhya, 22.87). One of the first symptoms of the serious pursuit of Vaishnavism in earnest is asat-saṅga-tyāga—to give up bad association. Mundane association. Or those who are addicted—associating with those who are addicted to the mundane.

Experience IV
 Disciple’s Identity | “I Need Help!” ●

Dostoevsky says in Notes from Underground, he says that “Humiliation is one of the most intense forms of self-awareness in consciousness.” Not just being humble, being humiliated. There’s a little difference there. Humble has this dignified ring to it. Humiliated is not something we strive for. Which reminds me of one British essayist who was giving advice to writers. He said, “Make sure you spellcheck everything you write,” he said, “because if words are misspelled, people will think that you are stupid.” And he said, “Rarely will you want to give them that impression.” So anyway, humiliation is one of the most intense forms of consciousness, and to continue with Dostoevsky, he said, “I was amazed by my capacity,” he said, “in one moment, to be raising my glass in a toast to the highest, the best, the most divine,” he said, “and in the next moment, capable of sinking into the most horrible slime of sinful activities. That I observed about myself. And that was quite humiliating.” One minute, I’ve got a tear coming down my cheek, praising what is high, and in the next moment, I’m in the swamp of ignorance—the worst type of ignorance and misconception.

Laghu. Guru means ‘heavy’, heavier than the Himalayas. Laghu means ‘light’, light as a feather. So, we say, what is the cliché, light as a feather? A breeze comes in, lifts the feather up, it’s twirled around and it falls. Another breeze comes, lifts the feather up, drops it in another place. The plight of the neophyte. Hearing one thing—that makes sense! And going in that direction. Hearing another thing, the opposite—going in another—that makes sense, going in that way. Confusion. Unable to discriminate between higher, lower, desirable, undesirable, genuine devotion, feigned devotion, counterfeit devotion, what is condemned—cannot understand what is in their own interests.

So laghu has to connect to Guru. Why is Guru heavier than Himalaya? When I heard it, I remember in Bhagavad-gita, first reading and hearing, and when it came to Krishna saying “of this, I’m this, of that, I’m that,” so I thought, when it comes to mountains, I bet you He’s going to say, “And of mountains I am Mount Everest.” So here it comes, and He says, “Of mountains, I am Sumeru…” What’s Sumeru? Not knowing what Sumeru was at the time. Still not really knowing. But then He said, “Of immovable objects, I am the Himalayas.” Hm, that’s interesting, what is that, why? Is that important? “Of what cannot be moved, I am the Himalayas.” What does Guru Maharaj say? Guru—heavier than the Himalayas.

tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ
brahmaṇy upaśamāśrayam

(ŚB: 11.3.21)

When we’re indicated to go to Guru—what is Guru? Totally, so much sheltered in the spiritual conception, cannot be moved by any misconception. That personality. Sometimes Guru Maharaj would say: this shikha—he says, “Take this shikha and the laghu disciples shall tie their shikha to the lotus feet of Guru.” So, when the winds of misconception come, being tossed this way and that way, still being tied to the lotus feet of Gurudev, will survive the onslaught of misconception.

God helps those that help themselves. There has to be something from your side. Like very often we meet someone in Krishna consciousness, and they will say that they like Krishna, they like the devotees, they like everything, and they accept everything. But then you say, “But what about initiation?” And I remember we were in Kazan, and someone had been given japa-mala before initiation. They’re saying, “I’ve got everything, why do I need? I have…” They’ll make some case like that. Sometimes I’ve told them that, “Yes, it’s good that you accept everything, you’re accepting Krishna, Krishna conception. That’s wonderful, that’s what we want.” Varan, you know, shravan-dasha—hearing stage, and then varan—acceptance. But acceptance has to be mutual. It’s not a one-sided affair. So, there’s the acceptance from your side, that’s good. Then what we need is the recognition from the upper world of the mutual acceptance. That from the upper world, or from the agent of the upper world, that you’ve been accepted. As sincere; what Gurudev would call, a sincere seeker. “My Guru Maharaj told me, ‘Wherever you will meet sincere seekers, you’ll extend this Krishna-nam to them.’” Kṛṣṇa-prema bīja-pradam—“You’ll give them the seeds of Krishna-prema, to this Harinam”. So, there should be this mutual acceptance. So that’s something else to factor in. God helps those that helps themselves. Something from your side indicating your sincerity, your desire for a connection with divinity, your desire for some help, some shelter; all of these things.

Guru Maharaj says, “Without Guru, we are lifeless clay.” But we actually think we have some value. They’re saying, “Oh, Guru Maharaj is just telling that.” No, if Guru Maharaj is telling it, it’s the truth. And if we don’t embrace that idea that without Guru, without Sri Guru and His Grace, we are nothing but lifeless clay—we need some adjusting. What do we say, “No, well, you know…? I was kind of good at certain things before I came in connection with Krishna consciousness… I have some qualifications.” No, don’t think like that. It will be better to think nothing—in my case it’s very easy for me to realize I came with nothing. So, I consider myself fortunate. By the Lord’s grace I left school when I was sixteen. So, I know anything I got, I got in connection with Krishna consciousness and by the grace of sadhu, shastra, Guru, and Vaishnava. Sometimes I think I have some qualifications; in some kind of hysteria, some mania descends upon me, and for a moment I think I actually know something. But then I return to my normal condition.

So, a sincere aspirant, just like in the song we sing everyday: jogyatā-vichāre, kichu nāhi pāi, tomāra koruṇā-sāra (Gurudeva, Śrīla Bhaktivinoda Ṭhākur). The disciple is praying to Guru saying: “If you examine me really, you’ll find nothing salvageable.” Nothing worth saving, there’s nothing here for starters. It’s not “I’m so valuable, and with a little bit of adjustment…” No, he’s saying: no value. But: “Through your connection, by your grace, your mercy—Sri Guru and His Grace—by the grace of Sri Guru, you can take me from the imperfection plane to the perfectional stage. That I believe. That miracle is possible by your connection.” And Guru Maharaj would say, “To come out of the mud, you may have to walk through the mud for some time.” To come out of the mud of misconception, we may have to walk through the mud of misconception for some time. But we’ll need a proper direction. But that’s call and response. We’re expressing our sincerity and our need. I need shelter, I want shelter. I acknowledge my limitations. What is it, dainya, ātma-nivedana, goptṛtve varaṇa (Śaraṇāgati: 1.3). Even though Guru Maharaj is saying Jiva Goswami identifying goptṛtve varaṇa as the primary anga. But interestingly, what does Bhaktivinoda begin with in this song? Dainya. Which can really be rendered various ways, but one way is to say: hopeless, desperate. Desperately hopeless, or hopelessly desperate. Where someone makes a real careful assessment of what is the world, who it is I think I am, acknowledges the misconception that they’re under, and prays for some divine intervention, some help.

We take guidance for everything. Everybody watching us, or many people, they have GPS. They’re not opposed to taking it, why? Because they understand the value. This device will give indicators of how I should proceed. So, for, you say, a sincere person, a spiritually progressive person, they need spiritual GPS. Which comes in the form of what we call sadhu, shastra, Guru, Vaishnava. It means spiritual teachers, spiritual books, spiritual practitioners. You come in connection with them, put yourself under their guidance, and then that revealed truth expressed by them becomes like a magnetic north by which you can navigate the world in existence.

Asat-saṅga-tyāga,—ei vaiṣṇava-ācāra (CC: Madhya, 22.87). What’s the first principle of Vaishnavism? To give up bad association. Who is bad association? Anyone who is not seriously pursuing Krishna consciousness. That’s how it should be understood. Doesn’t say that people who are bad association aren’t nice folks. It’s not saying like that. But they’re not seriously pursuing Krishna consciousness. Kṛṣṇānuśīlana (CC: Madhya, 19.168). Kṛṣṇānuśīlana-sanga. It’s for those who are serious about pursuing Krishna consciousness. Then faith can become deeply rooted, as opposed to a superficial embrace—spiritual tourism.

The transfer of autonomy in this world, under the influence of humanism, we pride ourselves as being autonomous agents when it’s not actually true. We’re a product of acquired prejudice, acquired tendency, upbringing, environment, there are just so many factors. But we think we are autonomous agents, that we’re acting independently—“No one tells me what to think, I move in my own way”. Yeah, that’s why you’re embodied and conditioned after millions of lifetimes. So, the transfer of autonomy when Arjuna says in the beginning—senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta (Bg: 1.21)—where he tells Krishna, pull my chariot between the two armies. Krishna brings the chariot there and Arjuna has a meltdown. When he’s saying so many things, expressing what he observed of the environment. I thought, Krishna is listening. But when Arjuna finally realizes he doesn’t know what to do, he’s bewildered, confused, doesn’t know how to proceed. He’s full of anxiety—what does it say? And when he turns to Krishna, śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam (Bg: 2.7), and offers himself as śiṣyaḥ, disciple, Krishna smiles, mildly, a little bit, and then He begins His instruction. And Prabhupada makes the point, he said, “Now friendly talks are finished.” He said, “That was before. Now that Arjuna, wisely, is accepting Krishna as his Guru, now instruction is going to begin.” This is going to be different from sharing observations about things. Arjuna needs to inquire infinite perspective, not another finite perspective. There’re so many finite perspectives, expressed by so many finites. And the sum total of the finite is never equal to the infinite. So, he’s turning, he’s transferring his autonomy to Krishna and saying, “Now You please instruct me.”

Day one, what does Guru Maharaj say to Gurudev? “Are you prepared to listen to me and not your mind?” That’s the first thing he says to him because he knows if that’s not at the basis of the relationship, it’s going to be meaningless. He’s not going to make progress, he’s not going to go very far. It’s going to be a show of servitude, submission, discipleship. “But if you’re going to follow me and resist the suggestions of your mind, then you’re going to make progress.” Asat-saṅga-tyāga,—ei vaiṣṇava-ācāra. So that asat-saṅga to tyāga is the mind and the suggestions of the mind. What Prabhupada once referred to as “eating the mind’s bananas.”

So sometimes what appears to be counterintuitive. Guru will know that: what is favorable, what is unfavorable. Laghu needs to be in connection with Guru; the disciple needs to be in connection with Guru to properly navigate.

[to be continued]

Captured by Kamala Devi Dasi
Edited by Tradish Das




←  «Шри Шри Нитьянанда-махимамритам». Предисловие. Шрипад Б. К. Тьяги Махарадж ·• Архив новостей •· «Шри Шри Нитьянанда-махимамритам». Двенадцать молитв, прославляющих Господа Нитьянанду Прабху. Шрила Б. Р. Шридхар Дев-Госвами Махарадж
 →

Опыт IV • Сущность ученика | «Мне нужна помощь!»

Видеокнига «Погрузись глубоко в Реальность»

Гуру значит «тяжелый». Тяжелее Гималаев. Лагху значит «легкий»: легкий, как перышко. Налетает ветер — поднимает перышко в воздух, вертит его, и после оно падает. Новый порыв ветра поднимает его снова — оно падает в другом месте.

Беда неофита в том, что он слышит нечто, имеющее смысл, и следует этому. Слышит другое, противоположное, но тоже имеющее смысл, — и следует уже в другом направлении. Путается. Неспособен различить высокое и низкое, желательное и нежелательное, подлинную, ложную, поддельную преданность. Не может даже понять, что есть проклятие, а что — в его интересах. Лагху должен найти связь с Гуру.

Почему Гуру тяжелее Гималаев? Кришна говорит: «Из неподвижных объектов — Я Гималаи».

Когда нас направляют к Гуру, мы идем к тому, кто настолько глубоко пребывает в духовной концепции, что не может быть сбит с толку никакими заблуждениями.

Телеграм-канал «Погрузись глубоко в Реальность»


На русском


Original tape in English

Video with Russian and Ukrainian subtitles



English

Srila Bhakti Sudhir Goswami Maharaj

Disciple’s Identity | “I Need Help!”

Dive Deep into Reality | Beauty Over Power


Previously

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. That becomes known to us through the agency: sadhu, shastra, Guru, and Vaishnava.

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.”

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.

Dive Deep into Reality
 Mādhurya—The Sweetness ●

By practical experience we know that it’s difficult to improve, to upgrade. But you can become degraded in fifteen minutes. It’s amazing how quickly degradation sets in. As one of the great writers, perhaps Hemingway, in a description said of someone: “At first things started to fall apart gradually. Then, all at once.” So asat-saṅga-tyāga,—ei vaiṣṇava-ācāra (CC: Madhya, 22.87). One of the first symptoms of the serious pursuit of Vaishnavism in earnest is asat-saṅga-tyāga—to give up bad association. Mundane association. Or those who are addicted—associating with those who are addicted to the mundane.

Experience IV
 Disciple’s Identity | “I Need Help!” ●

Dostoevsky says in Notes from Underground, he says that “Humiliation is one of the most intense forms of self-awareness in consciousness.” Not just being humble, being humiliated. There’s a little difference there. Humble has this dignified ring to it. Humiliated is not something we strive for. Which reminds me of one British essayist who was giving advice to writers. He said, “Make sure you spellcheck everything you write,” he said, “because if words are misspelled, people will think that you are stupid.” And he said, “Rarely will you want to give them that impression.” So anyway, humiliation is one of the most intense forms of consciousness, and to continue with Dostoevsky, he said, “I was amazed by my capacity,” he said, “in one moment, to be raising my glass in a toast to the highest, the best, the most divine,” he said, “and in the next moment, capable of sinking into the most horrible slime of sinful activities. That I observed about myself. And that was quite humiliating.” One minute, I’ve got a tear coming down my cheek, praising what is high, and in the next moment, I’m in the swamp of ignorance—the worst type of ignorance and misconception.

Laghu. Guru means ‘heavy’, heavier than the Himalayas. Laghu means ‘light’, light as a feather. So, we say, what is the cliché, light as a feather? A breeze comes in, lifts the feather up, it’s twirled around and it falls. Another breeze comes, lifts the feather up, drops it in another place. The plight of the neophyte. Hearing one thing—that makes sense! And going in that direction. Hearing another thing, the opposite—going in another—that makes sense, going in that way. Confusion. Unable to discriminate between higher, lower, desirable, undesirable, genuine devotion, feigned devotion, counterfeit devotion, what is condemned—cannot understand what is in their own interests.

So laghu has to connect to Guru. Why is Guru heavier than Himalaya? When I heard it, I remember in Bhagavad-gita, first reading and hearing, and when it came to Krishna saying “of this, I’m this, of that, I’m that,” so I thought, when it comes to mountains, I bet you He’s going to say, “And of mountains I am Mount Everest.” So here it comes, and He says, “Of mountains, I am Sumeru…” What’s Sumeru? Not knowing what Sumeru was at the time. Still not really knowing. But then He said, “Of immovable objects, I am the Himalayas.” Hm, that’s interesting, what is that, why? Is that important? “Of what cannot be moved, I am the Himalayas.” What does Guru Maharaj say? Guru—heavier than the Himalayas.

tasmād guruṁ prapadyeta
jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ
brahmaṇy upaśamāśrayam

(ŚB: 11.3.21)

When we’re indicated to go to Guru—what is Guru? Totally, so much sheltered in the spiritual conception, cannot be moved by any misconception. That personality. Sometimes Guru Maharaj would say: this shikha—he says, “Take this shikha and the laghu disciples shall tie their shikha to the lotus feet of Guru.” So, when the winds of misconception come, being tossed this way and that way, still being tied to the lotus feet of Gurudev, will survive the onslaught of misconception.

God helps those that help themselves. There has to be something from your side. Like very often we meet someone in Krishna consciousness, and they will say that they like Krishna, they like the devotees, they like everything, and they accept everything. But then you say, “But what about initiation?” And I remember we were in Kazan, and someone had been given japa-mala before initiation. They’re saying, “I’ve got everything, why do I need? I have…” They’ll make some case like that. Sometimes I’ve told them that, “Yes, it’s good that you accept everything, you’re accepting Krishna, Krishna conception. That’s wonderful, that’s what we want.” Varan, you know, shravan-dasha—hearing stage, and then varan—acceptance. But acceptance has to be mutual. It’s not a one-sided affair. So, there’s the acceptance from your side, that’s good. Then what we need is the recognition from the upper world of the mutual acceptance. That from the upper world, or from the agent of the upper world, that you’ve been accepted. As sincere; what Gurudev would call, a sincere seeker. “My Guru Maharaj told me, ‘Wherever you will meet sincere seekers, you’ll extend this Krishna-nam to them.’” Kṛṣṇa-prema bīja-pradam—“You’ll give them the seeds of Krishna-prema, to this Harinam”. So, there should be this mutual acceptance. So that’s something else to factor in. God helps those that helps themselves. Something from your side indicating your sincerity, your desire for a connection with divinity, your desire for some help, some shelter; all of these things.

Guru Maharaj says, “Without Guru, we are lifeless clay.” But we actually think we have some value. They’re saying, “Oh, Guru Maharaj is just telling that.” No, if Guru Maharaj is telling it, it’s the truth. And if we don’t embrace that idea that without Guru, without Sri Guru and His Grace, we are nothing but lifeless clay—we need some adjusting. What do we say, “No, well, you know…? I was kind of good at certain things before I came in connection with Krishna consciousness… I have some qualifications.” No, don’t think like that. It will be better to think nothing—in my case it’s very easy for me to realize I came with nothing. So, I consider myself fortunate. By the Lord’s grace I left school when I was sixteen. So, I know anything I got, I got in connection with Krishna consciousness and by the grace of sadhu, shastra, Guru, and Vaishnava. Sometimes I think I have some qualifications; in some kind of hysteria, some mania descends upon me, and for a moment I think I actually know something. But then I return to my normal condition.

So, a sincere aspirant, just like in the song we sing everyday: jogyatā-vichāre, kichu nāhi pāi, tomāra koruṇā-sāra (Gurudeva, Śrīla Bhaktivinoda Ṭhākur). The disciple is praying to Guru saying: “If you examine me really, you’ll find nothing salvageable.” Nothing worth saving, there’s nothing here for starters. It’s not “I’m so valuable, and with a little bit of adjustment…” No, he’s saying: no value. But: “Through your connection, by your grace, your mercy—Sri Guru and His Grace—by the grace of Sri Guru, you can take me from the imperfection plane to the perfectional stage. That I believe. That miracle is possible by your connection.” And Guru Maharaj would say, “To come out of the mud, you may have to walk through the mud for some time.” To come out of the mud of misconception, we may have to walk through the mud of misconception for some time. But we’ll need a proper direction. But that’s call and response. We’re expressing our sincerity and our need. I need shelter, I want shelter. I acknowledge my limitations. What is it, dainya, ātma-nivedana, goptṛtve varaṇa (Śaraṇāgati: 1.3). Even though Guru Maharaj is saying Jiva Goswami identifying goptṛtve varaṇa as the primary anga. But interestingly, what does Bhaktivinoda begin with in this song? Dainya. Which can really be rendered various ways, but one way is to say: hopeless, desperate. Desperately hopeless, or hopelessly desperate. Where someone makes a real careful assessment of what is the world, who it is I think I am, acknowledges the misconception that they’re under, and prays for some divine intervention, some help.

We take guidance for everything. Everybody watching us, or many people, they have GPS. They’re not opposed to taking it, why? Because they understand the value. This device will give indicators of how I should proceed. So, for, you say, a sincere person, a spiritually progressive person, they need spiritual GPS. Which comes in the form of what we call sadhu, shastra, Guru, Vaishnava. It means spiritual teachers, spiritual books, spiritual practitioners. You come in connection with them, put yourself under their guidance, and then that revealed truth expressed by them becomes like a magnetic north by which you can navigate the world in existence.

Asat-saṅga-tyāga,—ei vaiṣṇava-ācāra (CC: Madhya, 22.87). What’s the first principle of Vaishnavism? To give up bad association. Who is bad association? Anyone who is not seriously pursuing Krishna consciousness. That’s how it should be understood. Doesn’t say that people who are bad association aren’t nice folks. It’s not saying like that. But they’re not seriously pursuing Krishna consciousness. Kṛṣṇānuśīlana (CC: Madhya, 19.168). Kṛṣṇānuśīlana-sanga. It’s for those who are serious about pursuing Krishna consciousness. Then faith can become deeply rooted, as opposed to a superficial embrace—spiritual tourism.

The transfer of autonomy in this world, under the influence of humanism, we pride ourselves as being autonomous agents when it’s not actually true. We’re a product of acquired prejudice, acquired tendency, upbringing, environment, there are just so many factors. But we think we are autonomous agents, that we’re acting independently—“No one tells me what to think, I move in my own way”. Yeah, that’s why you’re embodied and conditioned after millions of lifetimes. So, the transfer of autonomy when Arjuna says in the beginning—senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta (Bg: 1.21)—where he tells Krishna, pull my chariot between the two armies. Krishna brings the chariot there and Arjuna has a meltdown. When he’s saying so many things, expressing what he observed of the environment. I thought, Krishna is listening. But when Arjuna finally realizes he doesn’t know what to do, he’s bewildered, confused, doesn’t know how to proceed. He’s full of anxiety—what does it say? And when he turns to Krishna, śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam (Bg: 2.7), and offers himself as śiṣyaḥ, disciple, Krishna smiles, mildly, a little bit, and then He begins His instruction. And Prabhupada makes the point, he said, “Now friendly talks are finished.” He said, “That was before. Now that Arjuna, wisely, is accepting Krishna as his Guru, now instruction is going to begin.” This is going to be different from sharing observations about things. Arjuna needs to inquire infinite perspective, not another finite perspective. There’re so many finite perspectives, expressed by so many finites. And the sum total of the finite is never equal to the infinite. So, he’s turning, he’s transferring his autonomy to Krishna and saying, “Now You please instruct me.”

Day one, what does Guru Maharaj say to Gurudev? “Are you prepared to listen to me and not your mind?” That’s the first thing he says to him because he knows if that’s not at the basis of the relationship, it’s going to be meaningless. He’s not going to make progress, he’s not going to go very far. It’s going to be a show of servitude, submission, discipleship. “But if you’re going to follow me and resist the suggestions of your mind, then you’re going to make progress.” Asat-saṅga-tyāga,—ei vaiṣṇava-ācāra. So that asat-saṅga to tyāga is the mind and the suggestions of the mind. What Prabhupada once referred to as “eating the mind’s bananas.”

So sometimes what appears to be counterintuitive. Guru will know that: what is favorable, what is unfavorable. Laghu needs to be in connection with Guru; the disciple needs to be in connection with Guru to properly navigate.

[to be continued]

Captured by Kamala Devi Dasi
Edited by Tradish Das


Главная | Миссия | Учение | Библиотека | Контактная информация
Пожертвования