Post by amalagauradas on May 12, 2020 18:05:27 GMT -5
I want to thank Uttamashloka Das Prabhu for writing this book. I came to the book hoping to improve my bhakti and learn aspects of our gaudiya sampradaya which would help me direct my mood in chanting. I think that desire was fulfilled. I feel he has analyzed the stages of the highest perfection in Krishna Consciousness in not only an academic way, but a practical and compassionate one. The material is presented not just as an impractical esoteric exercise, but as the compassionate and relevant teachings of our acharyas.
Our gurus, including Shrila Prabhupada, have stressed the need to follow the order of the spiritual master, purification through the sankirtan movement, chanting the holy names and hearing of Srimad Bhagavatam. Many have faith that these are sufficient to take one back to Godhead. The author suggests perfection in that way still needs the active consideration of ones spiritual desires as a practical way to engage the mind. He suggests that active consideration of spiritual desires is the way back to Goloka.
Jiva Debate
The jiva debate came back to the forefront and I was intrigued at the relevance to higher topics of Krishna Consciousness. I think the author did an excellent job to make it relevant. Many wish to sweep the jiva debate under the rug. They realize the official ISKCON position papers stink of Christian dogma (complete with book banning and excommunication) but they don't want to embroil themselves in unnecessary controversy. After all, they admirably wish to purify themselves and hear about the Lord in association with other devotees. They feel it is best to make spiritual advancement and avoid controversy. But we can't kick the can down the road forever, and the issue has to be dealt with. The author explains the necessity of understanding who we are in relation to the question of the soul's origin. We cannot shy away from the topic if we want to understand the higher aspects of Krishna consciousness and the author does an admirable job of explaining the topic and why it is important.
Anartha Nvritti
I have attended seminars on Madhurya Kadambini in ISKCON many years ago and I remember their explanation of anartha nrvrtti as the majority of a devotees life. The story, as I understood it, was the devotee slogs through performing bhakti with limited taste, then once their anarthas are clear they become fixed and get taste. To be fair, I do not know if this is only my misconception or it is the way the topics are taught. I did not feel inspired by that perspective and the author gives a fresh perspective that should be understood.
It is specifically important because due to karmic conditioning many people are really not able to be fixed in the way that traditional strict fixed up sadhana bhakti might be defined. There are deep anarthas that require a higher taste to overcome. We talk of the higher taste when it comes to giving up sinful activities, but the higher taste is also required to progress beyond the subtle anarthas that keep us from devoting our hearts to Krishna. So an emphasis on the higher stages of Krishna consciousness as also involving anartha nivrtti was welcome. This de-emphasis of anartha nrvrtti as a discrete and complete stage that one must pass through is important.
Rasa
I found issue with the analysis of Shrila Prabhupada's letter to Jayapataka Swami. I don't think Shrila Prabhupada mentioning that Gaudiya gurus are either cowherd boys or gopi's assistants suggests anything about his inclinations. Further, I did understand the need to correct statements about Shrila Prabhupada's being in a particular rasa, but I don't think that discussion needed to be extended to suggest what Shrila Prabhupada's rasa is. I think leaving that discussion completely separate is best. I think that is a controversy best left untouched because it is somewhat of a distraction. The only relation was the understanding that a guru's rasa does not have to match a disciple or be higher or lower than a disciple.
Siddha Pranali
I appreciated the section on siddha-pranali, its importance to the gaudiya vaishnavas and a proper historical understanding. The discussion on revelation of spiritual form places an emphasis on the inclinations of the sadhaka which many may be uncomfortable with. But I believe the author has tempered it sufficiently for a mature understanding. Many may wait for spiritual perfection to strike us, but the instructions of Bhaktivinod Thakur on a gradual and collaborative understanding with the disciple is practical and the author has done very well to reveal that. The siddha-deha as mentally conceived is an area of concern for me. Bhaktivinod Thakur does discuss this forming of a conception with the shared understanding of guru and disciple. Yet it also happens that spiritually advanced gurus can perceive the spiritual forms of their disciples by Lord Krishna's mercy. Therefore I am not sure "conceived in meditation" is a correct explanatory device for a revelation of the siddha-deha. “Revealed in meditation” may be accurate as well. Advanced gurus may receive the disciples spiritual forms in unprompted vision. They may not make any efforts to do so, so that revelation is not just a mental conception. If we accept such revelation as our goal, a student with faith in a realized guru could focus only on the satisfaction of their qualified guru and the holy names to have their spiritual form revealed.
Reading the acharyas books
Overall I appreciate the sentiments of becoming close to Krishna through a deeper understanding of the eternal realm of Goloka. That is indeed the gift of Shri Chaitanya Mahaprabhu. I feel this book is very valuable as a roadmap and guide. The balance between deserving and desiring is something that every sadhaka will have to resolve with their guru.
The ending sections on the aspects of bhava and spiritual love are not conceivable by our material mind and senses but served as a nice inspiration.
So my humble pranams to His Grace Uttamashloka Prabhu for laboring to put this book together and teach the aspiring sadhakas about Lord Krishna's infinite love.
Our gurus, including Shrila Prabhupada, have stressed the need to follow the order of the spiritual master, purification through the sankirtan movement, chanting the holy names and hearing of Srimad Bhagavatam. Many have faith that these are sufficient to take one back to Godhead. The author suggests perfection in that way still needs the active consideration of ones spiritual desires as a practical way to engage the mind. He suggests that active consideration of spiritual desires is the way back to Goloka.
Jiva Debate
The jiva debate came back to the forefront and I was intrigued at the relevance to higher topics of Krishna Consciousness. I think the author did an excellent job to make it relevant. Many wish to sweep the jiva debate under the rug. They realize the official ISKCON position papers stink of Christian dogma (complete with book banning and excommunication) but they don't want to embroil themselves in unnecessary controversy. After all, they admirably wish to purify themselves and hear about the Lord in association with other devotees. They feel it is best to make spiritual advancement and avoid controversy. But we can't kick the can down the road forever, and the issue has to be dealt with. The author explains the necessity of understanding who we are in relation to the question of the soul's origin. We cannot shy away from the topic if we want to understand the higher aspects of Krishna consciousness and the author does an admirable job of explaining the topic and why it is important.
Anartha Nvritti
I have attended seminars on Madhurya Kadambini in ISKCON many years ago and I remember their explanation of anartha nrvrtti as the majority of a devotees life. The story, as I understood it, was the devotee slogs through performing bhakti with limited taste, then once their anarthas are clear they become fixed and get taste. To be fair, I do not know if this is only my misconception or it is the way the topics are taught. I did not feel inspired by that perspective and the author gives a fresh perspective that should be understood.
It is specifically important because due to karmic conditioning many people are really not able to be fixed in the way that traditional strict fixed up sadhana bhakti might be defined. There are deep anarthas that require a higher taste to overcome. We talk of the higher taste when it comes to giving up sinful activities, but the higher taste is also required to progress beyond the subtle anarthas that keep us from devoting our hearts to Krishna. So an emphasis on the higher stages of Krishna consciousness as also involving anartha nivrtti was welcome. This de-emphasis of anartha nrvrtti as a discrete and complete stage that one must pass through is important.
Rasa
I found issue with the analysis of Shrila Prabhupada's letter to Jayapataka Swami. I don't think Shrila Prabhupada mentioning that Gaudiya gurus are either cowherd boys or gopi's assistants suggests anything about his inclinations. Further, I did understand the need to correct statements about Shrila Prabhupada's being in a particular rasa, but I don't think that discussion needed to be extended to suggest what Shrila Prabhupada's rasa is. I think leaving that discussion completely separate is best. I think that is a controversy best left untouched because it is somewhat of a distraction. The only relation was the understanding that a guru's rasa does not have to match a disciple or be higher or lower than a disciple.
Siddha Pranali
I appreciated the section on siddha-pranali, its importance to the gaudiya vaishnavas and a proper historical understanding. The discussion on revelation of spiritual form places an emphasis on the inclinations of the sadhaka which many may be uncomfortable with. But I believe the author has tempered it sufficiently for a mature understanding. Many may wait for spiritual perfection to strike us, but the instructions of Bhaktivinod Thakur on a gradual and collaborative understanding with the disciple is practical and the author has done very well to reveal that. The siddha-deha as mentally conceived is an area of concern for me. Bhaktivinod Thakur does discuss this forming of a conception with the shared understanding of guru and disciple. Yet it also happens that spiritually advanced gurus can perceive the spiritual forms of their disciples by Lord Krishna's mercy. Therefore I am not sure "conceived in meditation" is a correct explanatory device for a revelation of the siddha-deha. “Revealed in meditation” may be accurate as well. Advanced gurus may receive the disciples spiritual forms in unprompted vision. They may not make any efforts to do so, so that revelation is not just a mental conception. If we accept such revelation as our goal, a student with faith in a realized guru could focus only on the satisfaction of their qualified guru and the holy names to have their spiritual form revealed.
Reading the acharyas books
Overall I appreciate the sentiments of becoming close to Krishna through a deeper understanding of the eternal realm of Goloka. That is indeed the gift of Shri Chaitanya Mahaprabhu. I feel this book is very valuable as a roadmap and guide. The balance between deserving and desiring is something that every sadhaka will have to resolve with their guru.
The ending sections on the aspects of bhava and spiritual love are not conceivable by our material mind and senses but served as a nice inspiration.
So my humble pranams to His Grace Uttamashloka Prabhu for laboring to put this book together and teach the aspiring sadhakas about Lord Krishna's infinite love.