Walking Between Worlds / SangoPangastraParshadam / Chap. Sri Narahari Sorkar Thakur
| Main Author: | Kunjabihari dasAdhikari, Kiran Candra Rai, DuhkhiKrsna das |
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| Format: | Book publication-section Journal |
| Terbitan: |
, 2020
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| Subjects: | |
| Online Access: |
https://zenodo.org/record/4315072 |
Daftar Isi:
- Introduction This is a book about people - a group of people who lived in Bengal during the end of the fifteenth, and beginning of the sixteenth centuries. Our present challenge, in taking the reader into this other world, is to create a bridge in such a way that one who is not from that time and place might still follow the activities and mind-set of the inhabitants of that realm. So how shall we introduce you, the reader, whomever you may be, to the subject matter of this book? By first saying that it is a book about people. It is natural to be interested in the activities of other people, to get caught up in their lives. Just witness the incredible fascination that the general public has for the lives and lifestyles of cinema actors and actresses, as well as other members of the elite, the rich and famous. These are our modern-day heroes and heroines, our role models, the objects of our fantasies. Why this fascination with heroic achievement, the splendour of wealth and fame? From where do these impressions come, that we are much more than we seem to be? We sense somewhere deep within our souls that there is an intense, vibrant life waiting for us beyond the pale of our boring, day-to-day humdrum existence. So we search for something to give our lives meaning and purpose. We look for miracles in our own lives or others’, that our spirits might be lifted above the mundane, if for only a moment. From birth, we are given a set of rules that give us a context from which we learn to perceive the world. A near conspiracy of effort surrounds us and guides us to think in a certain way. Those of us in the West have Aristotle to thank for his Aristotelian (Aristasurian) ‘logic’- an empirical way of processing information so that everything fits very neatly into an assortment of boxes with labels; a further bias to imprison us within the boundaries of the ‘normal everyday world’. Voltaire & Rousseau soon follow in the ‘Age of Reason’. We are made to fit into social molds that impose obligatory parameters on how we see the world and ourselves in it. We are spoon-fed an interpretation system imbued with the physical certainty that the world is made of concrete objects; a predator’s way of perception – a very efficient manner of appraising and classifying the elements of our environment as either food or danger. We eventually come to feel that we know what is going on; that we are of sound mind, having both our feet squarely planted on the ground, and this becomes a source of great pride and the natural consequence of our perception that we, as humans, with our human intellect, are superior to other living things. The more rigid and stationary our interpretation system, the greater our confidence, our feeling of knowing the world and being able to predict what will happen in it. Unfortunately, the world does not always cooperate. Because the universe is predatorial, our consciousness is compelled to grow through strife or life-or-death confrontations. jéva jévasya jévanam- one living being is food for another ‘A world of the cheaters and the cheated.’ The universe is neutral, but there is a predominant atmosphere. Another example: The prison house. The government builds schools and it also builds prison houses; not because it wants people to commit crimes but because it knows that they will. The material universes, as opposed to the spiritual one, are referred to as the ‘prison house’. Those living entities that exist in the spiritual dimension enjoy a life of freedom far beyond our greatest imagination. In the midst of this situation, various emissaries and scouts herald their appearance with a clarion call, urging us to follow them to freedom. These emissaries come from countless universes, all vying for our awareness, since it is this spark of consciousness that constitutes our true, eternal existence. To which call shall I bend my ear? Where can I put my faith? How shall I know, without a doubt, that this is the path of Truth and Light? Man’s life to him a problem dark, a screen both left and right. No soul hath come to tell us what exists beyond our sight. [BhaktivinodaThákur] Or have they? Have not a number of seers, in different ages and different languages, told us of the many possibilities awaiting us in the hereafter? Even the Supreme Person, Bhagavan SriKrsna, comes himself to this world to attract the fallen, conditioned souls, by exhibiting his eternal, erotic play. Yet many misunderstand the nature of his lila (Divine play). Therefore, Sri KrsnaChaitanya has come as well, to encourage us not to forsake our attraction to these erotic pastimes. He has come to show us by his own example, how to approach the lila of SriSri RadhaKrsna. Our professed interests in religion, culture and morality are meant to help us hold up the fabric of civilization and keep it from trailing into the ditch. Yet, here is a religion and culture that begins with our genuine and basic interest in life, the erotic attraction between male and female, and strives to elevate that interest into a Divine realm where selflessness, rather than selfish desire, rules. Many historians like to point out that Sri ChaitanyaDev was a social reformer who came to tear down the existing social order, the obligatory parameters that molded people’s perception of that time. Albeit, in the final analysis, he came to liberate us from this prison house; this predatorial universe we are now entrapped within. He came to show us the existence of another world altogether; the world of SriKrsna’s lila, while at the same time providing the understanding required to traverse the path that leads to this eternal DivinePlay. This book is not entirely about Sri KrsnaChaitanya; rather, it is about his followers. An indelible source of inspiration, and the primary focus of this book, is the SixteenthCentury composition of Vrindaban das Thakur, Sri ChaitanyaBhagavat. Sri Vrindaban das Thakur was the last initiated disciple of Sri NityanandaPrabhu, who was the most intimate associate of Sri ChaitanyaDev. We have not included a chapter on NityanandaPrabhu since we felt that he deserves his own book. We have concentrated primarily on the Navadvip lílá of Sri KrsnaChaitanya, as has Sri Vrindaban das, since that is where it all began. Navadvip was the birthplace of Sri ChaitanyaDev. We have tried to avoid the fault of punar ukti, ‘repeating that which has already been said’, by quoting only minimally from Sri ChaitanyaCharitamrita, since our guru, SrilaPrabhupad, already translated and published this work. We have, however, included at the end of each chapter the verse references from Sri ChaitanyaCharitamrita on each of these transcendental personalities. The first chapter, on Sri AdvaitAcharya, also an intimate associate of Sri ChaitanyaDev, is rather long because this chapter sets the scene, and then follows the development of his relationship with Sri ChaitanyaMahaprabhu. We thought it fascinating that though AdvaitAcharya is the combined incarnation of SadäSiva and MahäVisnu, he seems to struggle so at times, working through his relationship with Srí Chaitanya. While considering the fact that nitya-siddha (eternally perfected beings) can’t always get it right, we must examine our conceptions regarding perfection. Kunjabihari das translated every verse of Sri ChaitanyaBhagavat that mentions Sri AdvaitAcharya, and then continued to do the same with Sri Gadadhar PanditGosvami, SrivasPandit, HaridasThakur (further associates of SriChaitanya), and so on. Very little is known about some personalities, so you will find some chapters to be quite succinct. The subject of primeval Godhead, the Absolute Truth, is a vast, limitless ocean, a source of unlimited material for the composition of unlimited texts. We have only to dip our toes in somewhere to get a feel for the water. The reason we have focused on the followers of Sri KrsnaChaitanya in this work will be explained in the preface. The unique feature that flows throughout the description of their relationship with Sri KrsnaChaitanya is the intimation that these are not beings of a predatorial universe. The underlying motivation for their actions and behaviour with one another is something we have little experience of in this world. Hence, their compassionate sojourn here to beckon us. Hence, the endeavour to produce this book; so that those who hear the beckoning of the spirit might better chart their course. To where? A world where there exist beings other than predators and their prey? And I might go there? The loving dealings between Sri KrsnaChaitanya and his companions are a delineation of the fine art of non-manipulative relationships based on pure love. They were not selfish or ambitious; they were not trying to usurp the position of God and therefore the necessity of ‘using’ their fellow man or exploiting him or her towards realizing their own self-centred ends was not a necessity in their lives. ‘There are two classes of people in this world- those who love money and use people; and those who love people and use money.’ It means that they would never try to feed off your energy. Ever hear of intimidators, interrogators, aloof persons, and those who play ‘poor me’? Ever participated in a control drama? from either of the two opposing roles? Perhaps the most tragic fate to which one could succumb, is to affiliate oneself with a group of such faithful aspirants, hoping to find the way to such a utopia of pure love, only to find manipulative and exploitative exchanges still rearing their ugly heads. ‘Out of the frying pan, into the fire.’ So we say, ‘sour grapes’, ‘throw the baby out with the bath water’, and instead decide to work toward creating our own reality, whatever that may be. This possibility, to create one’s own world does exist, but can you avoid getting bored with it? There’s the rub. Someone once asked, “Why should I believe that Krsna is God? That this dark-complexioned child playing with the cows and calves, his boyfriends and girlfriends, is the Supreme, Original Person?” The reply: “If you know anyone who is more qualified – who attracts your mind and senses and captures your heart with greater intensity – then by all means, follow your heart.” This book has been compiled for those searching, thirsty souls who are willing to consider the possibility that Sri KrsnaChaitanya has something to offer, that will help us find the perfect place to which we all aspire, where we would like to remain forever. If such a place exists, then let me devote this one, meagre lifetime in researching its existence. I have already spent countless lifetimes trying to become ‘lord and master of all I survey,’ to no avail. I am still bothered by three kinds of suffering no matter how great my position. Ultimately, we have only to throw up our arms in the air and declare, “I surrender.” Or one may as well shout out, “Hari! Hari! Ha Gauranga!” The subject matter of this book is couched in terminology that you may not be familiar with. That is because it is coming from and through another culture and another language. Don’t let that deter you. Try to get to the essence, without getting caught in the words that strive to describe the spirit. It has been suggested that more time could have been spent identifying the people this book is about. That is the purpose of this book, to identify these people. Yet certain names come up now and again in the context of describing other personalities, and you may get confused trying to remember who they all are. In novels, much time is taken to develop the various characters. This book should therefore be considered to be something like a pamphlet that you receive when you sit down to watch a theatre performance. This pamphlet is introducing characters; then the play follows. Which play? When will it begin? No, not a published play. Rather, the one that unfolds in your heart. Simply learning to pronounce the names of the people mentioned in this book and simply by repeating the syllables of those names one makes spiritual advancement. Their activities are ever fresh, and can be spontaneously enacted in your heart if it becomes a purified place. And the way to purify the heart is to continue to hear of the activities of the Supreme Lord and his devotees, their lila. The word lila is used often in this book. Our GuruMaharaj used to translate this word as ‘pastime’, but some or our editors felt the word ‘pastime’ to mean something like ‘hobby’. Actually, lila means ‘Divine play’. To enter into the mood of this eternal play is a gift, a special invitation, that allows one a front row seat and the ability to thus completely merge with what is going on. An open mind and heart is the price of the ticket. Margin Notes 3 kinds of suffering adhiyátmika- arising from one’s own body and mind adhidaivik- arising from Divine agency; providential; natural calamities adhibhautik- arising from other living entities Readers interested in hearing more about the personality Srí KrsnaChaitanya are encouraged to read the biographies specifically devoted to his life: Srí ChaitanyaCharitámrita and Srí ChaitanyaBhágavat.