Академический Документы
Профессиональный Документы
Культура Документы
Святое Имя Господа (часть2.2)
Святое Имя Господа (часть2.2)
(часть 2.2)*
Статья из журнала «The Harmonist»,
издаваемого под редакцией
Шрилы Бхактисиддханты Сарасвати Тхакура
в 20–30-е годы XX столетия
*
См. первую часть и часть 2.1 этой статьи.
When the jiva attains transcendental knowledge then only begirt freed from every nonspiritual
pre-occupation he employs himself in serving transcendental God. The service of God is the only
method as well as the object of the renunciation of the activities of the external world. Being
freed from the knowledge of the external, enjoyable, material world by the gradual realization of
the transcendental, due to constant repetition of the mantra to oneself, the object of worship is
realised in the spiritually enlightened heart of the devotee by dint of the latter’s loving service
under the lead of any one of the five kinds of attachment to Krishna in conjunction with
excitants. Such activity is not mere enjoyment of the twin external cases. As soon as the person
chanting Holy Name is really established in the realised state of transcendental knowledge viz
that the Holy Name and its Possessor are identical, he attains the direct services of Krishna.
There is then no strict necessity of using the grammatical dative in his prayers. The Absolute
Reality itself which is the object of his address then becomes directly manifest in the spiritually
enlightened heart. Then the eligibility of serving God unhampered by means of the vocative is
attained. All the shastras and all the mantras embodying the transcendental knowledge, by
freeing the jiva in every way, employ him in this direct service of Krishna. The study, teaching
and discussion of Shrimad Bhagabat etc., as steps leading to the worship of the Holy Name
according to the statement of Shri Vyasadeva viz. lokasyajanato vidvamsh chakre satvata-
samhitam, end in the realization of the significance of the service of the Holy Name. The
transcendental knowledge obtained from Shri Gurudeva is nothing but this — that the Holy
Name and its Possessor are identical and capable of being known only by those who are free
from wordly endeavors. I am ignorant of my relationship with God before I have betaken myself
to the holy feet of Shri Gurudeva; but since when I decide to serve him I am increasingly enabled
to realize the difference between the free and the fallen states. Krishna’s Name has not been used
in this connection to signify either the dim perception of the Name or offence against the Holy
Name.
In the three yugas of Satya, Treta and Dvapara, the scriptural method was held in due
estimation; but with the advent of Kali un-canonical or the rationalistic method has come to
prevail. The rise of the rationalistic mode is due to the predominance of empirical, inductive or
purely ascending knowledge breeding doubt regarding the descent of the Absolute Reality. This
ascending method is opposed to that of the scriptures. Krishna’s Name being unlimited and
spiritual is absolutely identical with the spiritual Reality viz. Shri Krishna Himself. The Holy
Name and its Possessor being identical, the Absolute Holy Name, like the Absolute Reality
Krishna Himself, is also the eternal, pure, indivisible, free embodiment of spiritual bliss and the
transcendental philosopher’s stone. As distinct from those worldly names that are other than
Krishna, the Holy Name is Shri Krishna Himself. The rationalistic thinker is thus barred from all
access to it. It is only by serving the Holy Name that the functions of the twin gross and subtle
cases are ended. For this reason, during the prevalence of the rationalistic method all limited
methods find themselves thwarted by rationalism. But the Holy Name is the Absolute Reality
that lies beyond the scope of rationalism. The Name of the unlimited Reality being alone capable
of freeing the jiva from the clutches of the mental function which is given to speculations of
material enjoyment, is the essence of all the mantras. The name, form, quality, existence and
function of material objects are the subjects of rationalistic thought, but the unlimited Reality is
not so. The Name, Form, Quality, the Characteristic traits of Servitors and Activities of the
Absolute Name are sphered in the region of absolute, indivisible knowledge. The Illusionists
(mayavadi) fall into the error of dualism by postulating difference between the Name, Form and
Quality of the Absolute Reality. It is for this reason that their Acharyya has sought to rescue
them from empiricism by such basic assertions as — “the spirit alone existed in the beginning”,
“everything in this world is Brahman” etc. Without taking refuge at the feet of the Holy Name
and by offending against the Name it is never possible to be freed from materialistic rationalism
wedded to selfish worldly enjoyment.
The position set forth above is thus expressed in the Shri Chaitanya Charitamrita (Adi-lila,
7.73) —
“By Krishna-mantra freedom from worldly affinities will be gained — by Krishna’s Name the
holy feet of Shri Krishna will be attained”.
The process is thus explained by Shri Jiva Goswami in his Krama-sandarbha— prathamam
namnah shravanam antahkarana-shuddhy-artham apeksham iti etc. The passage may be
rendered thus — “For the purification of the heart it is necessary first of all to listen to the
chanting of the Holy Name. After the heart has been purified by listening to the Holy Name the
fitness for the manifestation of the holy Form is attained on hearing recital of Scriptural accounts
of the holy Form. After the full appearance of the holy Form the holy Qualities manifest
themselves. After the appearance of the holy Qualities, due to the characteristic traits of
Servitors, the knowledge of the distinctive and perfect identification of the devotee arises.
Subsequent to this, after the full manifestation of the Name, Form, Quality, Servitor has taken
place, the transcendental activity of God manifests itself. For this purpose this account of the
successive stages in spiritual endeavor is written. In the matter of kirtana and smarana
(recollection) also this sequence holds good. This hearing of the Holy Name, if it is obtained
from the holy lips of a spiritual preceptor gives the highest happiness to devotees; if it be
otherwise it is sure to be productive of evil”.
When Shri Gurudeva chants the Holy Name the Name chanted by him enters the ear of the
disciple. In obedience to Shri Gurudeva, and placing the Holy Name with reverence in the heart,
the disciple adores it by the method of repetition. The Holy Name being thus worshipped,
manifesting its activity of self-exercised power, confers on the worshipper the capacity of
chanting the Name. On the attainment of this stage the devotee is able to convert the world to
discipleship by chanting the Holy Name. The world, ruled by the power of the kirtan of the
Name, begins to repeat Krishna’s Name. By such repetition the methods of adoration of the Holy
Name manifest themselves in one who thus repeats the Name in the forms of laughter, crying,
dancing and singing. The Holy Name and Shri Krishna being identical, by the power of
repetition of the Name, the instinct of the service of the Absolute Reality, Shri Krishna is,
aroused — this being known as ‘bhava’. Those in whom ‘bhava’ has been aroused are no longer
enthralled by the bonds of ignorance and are not sinful. They are imbued with attachment for
Krishna, and therefore, taste the elixir of bliss that is produced in conjunction with the four-fold
ingredients. The concentrated state of ‘bhava’ is love of Krishna.
The author is unknown