Śrīla Gurudeva kindled spiritual greed in people, giving them a glimpse of the sweetness of transcendental Vraja so that they would have a craving to endeavor for the highest goal of life. When the sādhaka gains higher experience, and his anarthas are somewhat cleared as an effect of advanced sādhu-saṅga, he could engage in hearing, chanting, and remembering Rādhā-Kṛṣṇa’s pastimes.” “Prabhupāda cautioned against charlatans, and said, ‘Unqualified people who contemplate Rādhā-Kṛṣṇa’s inmate pastimes make offenses, considering the Divine Couple to be a mundane lover and beloved. Why would the Gosvāmīs and Guru-varga have composed transcendental literature and songs if not for their reading and recital? However, Prabhupāda Sarasvatī Ṭhākura sanctioned the rasa-kīrtanas for qualified sādhakas. In the Gauḍīya Maṭha, general devotees did not sing rasa-kīrtanas, such as Jaya Rādhā Mādhava and Yasoma-nandana. He kept these esoteric topics confidential. Seeing the present state of society, Prabhupāda Sarasvatī Ṭhākura instructed his followers not to read the Tenth Canto of Ś rīmad-Bhāgavatam describing Kṛṣṇa’s pastimes with the gopīs. Śrīla Viśvanātha Cakravartī Ṭhākura strongly preached parakīya-rasa, as did Śrīla Bhaktivinoda Ṭhākura. “For those who were qualified, Jīva Gosvāmī established parakīya-rasa as the highest mellow of loving relation with Kṛṣṇa. There is only pure and deep affection which is continuous and unbreakable. No lust or selfishness exists in these exchanges. At their age relations and meetings are innocent and light-hearted. So there should be no doubt that any activities other than friend and the play of young children occurred. Another point that should be considered is that in Vraja-maṇḍala both Kṛṣṇa and the vraja-gopīs are very young. At a constitutional level, all beings are Kṛṣṇa’s svakīya, or very own beloveds. He based this on the truth that the Lord and His energies are intrinsically inseparable, as verified by scripture. Still, for those who cannot accept this fact, Jīva Gosvāmī said that Śrīmatī Rādhārānī and all Her expansions, the gopīs, are the svakīya wives of Kṛṣṇa. How can this be reconciled? To increase the experience of loving mellows in the spiritual world, Yogamāyā arranges for Kṛṣṇa’s eternal beloveds to be the wives of other cowherds, although those cowherds do not harbor a mentality of proprietor towards the gopīs. But in Vraja-maṇḍala, Kṛṣṇa apparently dances and dallies with the wives of other cowherd men. “Having a paramour relation with another’s spouse is a heinous sin. If you love the Supreme Lord, you can subsequently have affection for everyone. When one is in a loving relation with Bhagavān, then all other relations are wholesome but if the soul, which is part and parcel of God, is separated from the Whole, then relations with other souls are unnatural and the root of irreligion. Irreligion is when one being turns away from God and cultivates loving relations with others. For a soul to have an inmate relation with someone other than Kṛṣṇa is against the soul’s eternal nature and hence against eternal religion. “All souls are part and parcel of Kṛṣṇa,” Gurudeva said. To protect them from committing immoral acts and thereby become more degraded, Jīva Gosvami established svak ī ya – rasa (the wedded relation between Kṛṣṇa and His beloveds) for those unable to understand the transcendental paramour relations of Kṛṣṇa with His eternal potencies. Śrīla Gurudeva responded, “The conditioned souls have sinful desires and natures. Some of the brahmacārīs asked Gurudeva, “It seems that Śrīla Jīva Gosvāmī established the prominence of svakīya-rasa. In his classes, Śrīla Gurudeva established the deep truths of parakīya-rasa and that parakīya-rasa is more exalted than svakīya-rasa. In Vraja, many people accept the superiority of svakīya-rasa, or the wedded relation, between Kṛṣṇa and His beloveds, the gopīs, and especially Śrīmatī Rādhikā. Srīla Gurudeva explained the conception of the Gosvāmīs in regard to parakīya-rasa in detail to his close associates.
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