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Святое Имя Господа (часть 2.1)
Святое Имя Господа (часть 2.1)
(часть 2.1)*
Статья из журнала «The Harmonist»,
издаваемого под редакцией
Шрилы Бхактисиддханты Сарасвати Тхакура
в 20–30-е годы XX столетия
(продолжение следует)
*
См. первую часть этой статьи.
THE offence against the Holy Name according to the Padma-purana is tenfold, viz — (1)
Scandalizing sadhus augments one’s offence against the Name, because the Lord’s Name (Shri
Krishna) cannot brook the slander of those sadhus who always take the Holy Name and preach
the glory of the Name to the world. So calumny of sadhus is a grave offence against the Holy
Name; (2) those who think that Vishnu is quite different from His Name, Form, Qualities and
Actions; or those who consider the gods such as Shiva etc. as rivals that is independent of or
identical with the Supreme Lord Vishnu, commit an offence against the Holy Name; (3) those
who consider that Shri Gurudeva who possesses the true knowledge of the Name is a being of
this world and find fault with him in the belief that he is an erring mortal thereby commit offence
against the Holy Name; (4) denouncing the Vedas and the Vaishnava Puranas is an offence
against the Holy Name; (5) to think that, the glorification of the Name of Hari is exaggeration of
praise is an offence against the Holy Name; (6) it is an offence against the Name to think that the
Names of Godhead Himself are fictitious unreal and imaginary; (7) it is an offence against the
Holy Name to commit sinful acts fortified by the belief that the taking of the Name will destroy
those sins and such offence cannot certainly be expiated by such practices as abstinence, strict
observance of rituals, meditation, contemplation, penances and austerities, artificial yogic
processes etc. etc; (8) out of ignorance or perversity to consider the taking of the Name which is
spiritual as equal or similar to non-spiritual good works such as performance of moral duties,
vowed observance’s, renunciation or sacrifices etc, is an offence against the Holy Name; (9)
imparting religious instruction to persons who are atheistic are opposed to listening to the Name
is an offence against the blessed Holy Name; (10) finally he who after having listened to the
marvelous power and glory of the Holy Name being engrossed in selfish worldly enjoyments and
identifying the soul with the physical or mental body does not evince regard or liking for hearing
or taking the Holy Name, also commits offence against the Holy Name of Krishna.
It has already been stated that Shriman Mahaprabhu instructs the fallen jivas to follow the
method of “trinad api sunichena” etc. for attaining the eligibility of chanting the Holy Name of
Krishna. Those who have taken shelter at the holy feet of Shri Chaitanya and Nityananda (Shri
Chaitanya’s Associated Counterpart) and have accepted them as their Lords, shed tears out of
love for Krishna on sincerely taking the pure Name in accordance with the above-mentioned
shloka “trinad api sunichena” etc. We have stated just now that those who commit offence
against the Holy Name, fail to obtain the favour of Shri Krishna. But Shri Gauranga and
Nityananda favour even offenders. An offender by taking the Holy Name never obtains the love
of Krishna, his final object. Those who follow Shri Gauranga and Nityananda as their Lords by
constantly taking Their Names during the period of offence, attain the fruit of the Holy Name
after being thereby liberated from the sinful state. The truth underlying the above is that the
offending novice betakes himself to the holy feet of Shri Gauranga and Nityananda for becoming
at to serve Krishna by getting rid of his ignorance viz. Forgetfulness of his real nature; also the
Holy Name of Krishna, which can only be taken by those who have realised their true self, are
free from all offence and are ever engaged in serving Krishna, being chanted by a novice full of
offence, never yields its fruit viz. the love of Krishna. For this reason the worship of Shri
Gauranga and Nityananda is more important and essential for the jiva in the fallen state than the
worship of Krishna which is possible only in the free state. The novice is sure to commit offence
due to want of spiritual training if he takes the Holy Name like one liberated. But in worshipping
Shri Gauranga and Nityananda, the two world-teachers, if one betakes himself to Their holy feet
even in the sinful state but without the pretence of being free, him Shri Gauranga and Nityananda
enable to realize Their own Form (Krishna) and His Manifestation (Baladeva) by freeing him
from ignorance whereby the jiva attains the knowledge of his own self and of the relation that
subsists between Shri Gauranga-Nityananda and himself.
To sum up, the knowledge of the relationship between Krishna and the jiva constitutes the first
stage in spiritual endeavor. Shri Krishna is the Supreme Lord, ever existent, spiritual and full of
all transcendental bliss. All jivas are His eternal servants. They are also, in their real natural
beings that are ever-existent, spiritual and full of transcendental bliss. But fallen jivas are
ignorant of their real nature and are given to selfish enjoyment of material pleasures. For their
deliverance from the clutches of the illusory power, the Holy Name has appeared in this world.
The Holy Name of Shri Krishna being spiritual is identical with Shri Krishna Himself. The
chanting of the Holy Name with the knowledge of relationship is the only form of the service of
Krishna that is available to fallen jivas and by its means they are enabled to attain the only object
of their existence viz. the love of Krishna. It will thus appear that relationship with Krishna
enabling us to serve Krishna by chanting His Holy Name leading to love of Krishna, constitutes
the basis of the whole field of our spiritual endeavor. The jiva is the eternal servant of Shri
Krishna. The fallen jiva who is ignorant of this relationship, after being delivered from
ignorance, takes the Name of Shri Krishna whereby he is enabled to attain the only object of his
existence viz. the love of Shri Krishna. Therefore, self-knowledge is relationship (sambandha),
taking the Holy Name is the means (abhidheya), and love of Krishna (prema) is the object of our
endeavors (prayojana).
The Holy Name appearing in the heart dances on the lips of one who listens constantly and
with undivided attention to the glories of the Holy Name embodying the above mentioned
relationship, method and object of endeavor from the lips of a spiritual preceptor. The object of
the Vedanta is to acquaint us with the knowledge of the only Reality, or, in other words, the
Source, the One containing and pervading all decimal parts. Inside this Unit are disposed in their
due proportion and respective positions the positive or negative relations of the component
decimal parts. The devotee is related to the object of his worship by means of the quality of his
devotion. In cases where the devotion is lax there is proportional substitution of the worship of
part for the worship of the whole. The severance of relationship with the enveloping object of
worship of the dependent decimal power due to laxity of the devotional instinct is forgetfulness
of self or aversion to the service of Hari. Hence the ineligibility of those for the study of the
Brahma-sutra who, proud of their knowledge of the Scriptures, refuse to betake themselves to
the holy feet of the spiritual preceptor. Those who are devoid of the quality of devotion to God
and engrossed in non-spiritual objects in their endeavor to find out the object of worship do not
follow the spiritual preceptor who has dedicated himself to the service of God. Discipleship is
necessary because the fallen jivas are ignorant of God Whose holy feet the Vedas are ever
engaged in serving. The possessor of merely phenomenal knowledge is, indeed, ignorant of the
Being to know Whom is the object of the Vedanta. The so-called truth which presents itself to
those who are deluded by empiricism, is dependent on external perception and belongs to the
sphere of nescience.
Those that are not eligible for taking the Holy Name, being devoid of the conviction that the
Holy Name is identical with the Bearer of the Name, tend to become illusionist-Vedantists. They
are really very foolish from the spiritual point of view. This foolishness or neutralisationism is
due to the study of the Vedanta by the inductive method.
Ignorant philanthropists (sahajiyas), vain of their pseudo-Vaishnavism, affect to regard the
Vedanta as the hunting, ground of the pure monists who are worshippers of the Ego; but the
Vedanta is really the exclusive sphere of the transcendental devotees of Hari. The Vedantist
dissertations from the pens of the Vaishnava Acharyyas of the four schools in conformity with
the Shrimad Bhagabat, the commentary of the Brahma-sutra, are not to be discarded as evil
company. This simple proposition is not grasped by the philanthropists. As the result of this they
are doomed to perdition by imagining the unalloyed devotion of really pure Vaishnavas and
Vaishnava Acharyyas to be perverted or in other words, adulterated with pantheistic knowledge
or fruitive and remunerative actions, with the result that they themselves degenerate into
illusionists missing the worship of Vishnu. By the empirical knowledge of the Vedanta the
significance of repeating Krishna-mantra is not realised. Those who happen to be bewitched by
empirical knowledge are also inextricably bound to the phenomenal world. The cross-threads of
enjoyer and object of enjoyment being enabled to bind them to this world prevent them from
restraining their thoughts of external objects.
The author is unknown
*
Part 1 of this article.