0:01Yes, professor, sir, guru, dear. My question actually is related also to the question which was Rasik asked yesterday regarding Raganuga Bhakti because we know that some famous Vaishnavas before appearance of Lord Chaitanya Mahaprabhu in this world such as, for example, Jaidev Goswami, Vidyapati,
0:49and also as well Bilvamangal Thakur, their praise, their practices also related to Raganuga Bhakti, all of them, we can think about them like the Nitya-parikaras or the citizens of spiritual world appearance and they, actually my questions, I have two parts, in my questions. First, is there actually came from the spiritual world? And second question, is they particularly coming in this Dainya Kali Yuga because it's related to special mission of Chaitanya Mahaprabhu or they regularly coming?
1:49And the last part of the question, the same mission of Jesus Christ also related to bhakti. It also was planned before appearance of Chaitanya Mahaprabhu. Can we think that it also was planned? Thank you.
2:07дорожка перевода · текст английскийYes. And prior to the appearance of Chaitanya Mahaprabhu, there are some rare, in history, there are some rare, very high-level Vaishnavas, who have revealed something about Madhurya-rasa. And ultimately, this is the contribution to Gaura-lila. It is the will of the Lord. Otherwise, when Mahaprabhu comes to this world, then what poetry will he relish?
2:41When Mahaprabhu придет в этот мир, какую поэзию он будет кушать? Gīta-govinda – очень важная часть līlā, Chaitanya Mahaprabhu, Kṛṣṇa-karṇāmṛta, Bilvamaṅgala Ṭhākura – тоже важная часть, и также поэзия Caṇḍīdāsa и Vidyāpati.
3:02По воле Господа вечные спутники явились в этот мир.
3:14дорожка перевода · текст английскийKṛṣṇa makes Prajāni Mahārāj, his own grandfather appear first and then his father and mother, then Kṛṣṇa appear first. So before the appearance of Chaitanya Mahaprabhu, there are the sprouts from Kaivalya-mādhurya-upāsanā, which came in form of Mādhavendra Purī, and then Īśvara Purī.
4:04kyalamaduri, my
4:08дорожка перевода · текст английскийBilvamaṅgala Ṭhākura and others are examples of sādhakas, so it's not said that he's a siddha, but this is in the context of discussing how in the ingredients of Rasa, the five ingredients of Rasa, one of them is vibhāva, and among the vibhāva there is ālambana and uddīpana.
4:38Uddīpana то, что стимулирует любовь к Кришне, а ālambana — прибежище rati, которые также стимулируют любовь. Кришна — это viṣaya-ālambana, сам Кришна — это viṣaya-ālambana, сам Кришна — это viṣaya-ālambana, потому что он объект любви преданных, и также у него есть любовь. āśraya-ālambana. Ālambana – это как поддержка, ну, опора. То есть, ālambana – это опора rati. Viṣaya-āśraya. Kṛṣṇa viṣaya-rati, ālambana, а его преданные āśraya. И это категории vibhāva, которые стимулируют, собственно, вашу sthāyī-bhāva. И среди āśraya, прибежища rati,
5:39дорожка перевода · текст английскийthey can also be divided into two, we can also be divided into two, sādhaka and siddha, sādhaka and siddha, so you may hear the past time of a siddha devotee, and it stimulates your love for Kṛṣṇa, but if there is a sādhaka, and of course, let's say, a devotee in the stage of rati, and a siddhi is also a sādhaka, but they will not be in the category of a rasa-sāmagrī, The sādhaka, who has attained rati, utthana-rati, samyam, nirvighnam, plays a role of vibhāva.
6:15дорожка перевода · текст английскийAnd therefore, when it is said that Bilvamaṅgala Ṭhākura is a example of a sādhaka, then we can say, that when we hear about his life, history, how he progressed from being entangled with the courtesan, Cintāmaṇi, And how she just died in him. And then how his rati, which was from a previous life, was just covered over, just like if there is some fire, and then the fire is going out, you see ash. But underneath the ash, there is still some red embers.
6:54дорожка перевода · текст английскийSo, some scars of rati from his previous life, they were there in Bilvamaṅgala Ṭhākura, and when Chaitanya Mahaprabhu said, oh, if you were so eager, if you were so attached to Kṛṣṇa, if you were so attached to Kṛṣṇa, as you were to my body, then your life would be a success. And that was like blowing away the ash, and then the embers of rati from previous life would breathe,
7:24дорожка перевода · текст английскийguela, e holy name, e shkamu yei, everywhere, e so he left everything, ir
7:30and he took shelter of Somagiri.
7:32дорожка перевода · текст английскийAnd he took shelter of Somagiri, dīkṣā from his dīkṣā-guru, dīkṣā-guru, and then he left and he went to Vṛndāvana. And then he left and went to Vrindavan. In our life, history of Bilvamaṅgala Ṭhākura, when we hear it, and how he realized Kṛṣṇa, then that can stimulate rati for devotee. So here, Bilvamaṅgala Ṭhākura, he is the sādhaka, it means, that his pastimes are such, that he plays the role of the sādhaka, and in which he can be the āśraya-ālambana, a vibhāva, that stimulates your love. And in fact, this is the meaning. So even though he said that Bilvamaṅgala Ṭhākura is the example of a sādhaka, it does not necessarily mean,
8:22дорожка перевода · текст английскийThat is not a siddha. Right? Because Kṛṣṇa makes his associates appear in the world in order to teach us. But in regard to hearing about the devotees, then he is an example of the vibhāva that stimulates your love, but of the two, there is the siddha, and you can hear about his pastimes as a sādhaka,
8:51overcoming his difficulties and becoming perfect. And that can stimulate like this.
8:57дорожка перевода · текст английскийSo even though it's said that Bilvamaṅgala Ṭhākura is the example of a sādhaka, then how will it be that Gaura Mahaprabhu is appearing in everyday life in Brahma? And then he's taking shelter of the writing of a sādhaka, and this is every day in Brahma.
9:17дорожка перевода · текст английскийSo we should see him also as an extraordinary personality.
9:20Нет, это особенные личности, которые Кришна послал в этот мир. Но, как я уже говорил о Расикшекаре вчера, есть великие махаджаны, и мы должны следовать за ними, но есть две категории, махаджаны, прошлые махаджаны и современные махаджаны, и современные махаджаны, это Шейские Госвами, потому что, когда Чайтанья Махапрабху явился, он пришел дать то, что не было.
9:50дорожка перевода · текст английскийAnd that is the mañjarī-bhāva. And that is the mañjarī-bhāva. So previously, some nāyikā-bhāva was expressed in nāyikā-bhāva on the subject of heroine. Definitely in Gīta-govinda, the heroine's mood, which is Radharani's mood, is expressed. And also Sakhi's mood.
10:12дорожка перевода · текст английскийSo there's, apart from Krishna's, there are two main characters in Gīta-govinda. There are two main characters in Gīta-govinda, but the one Sakhi is going backwards and forwards.
10:22So, Kṛṣṇa, главный герой, и две главные героини, это sakhi и Rādhārāṇī.
10:26дорожка перевода · текст английскийAnd sakhi-bhāva has been expressed by Bilvamaṅgala Ṭhākura as well, and by Vidyāpati and Caṇḍīdāsa, but the mañjarī-bhāva has not been revealed or expressed before, so we respect, and with honor the great Mahājans prior to Chaitanya Mahaprabhu,
10:49Но мы также различаем и следуем махаджанам, которые являются современниками, то есть Шести Госвами, которые передают нам этот особенный подарок, который Chaitanya Mahaprabhu даровал всему миру.
11:10дорожка перевода · текст английскийKṛṣṇadāsa Kavirāja Gosvāmī, Kṛṣṇadāsa Kavirāja Gosvāmī, we are indebted to him, because he has given us three amṛtas, that is, Govinda-līlāmṛta, Caitanya-caritāmṛta, and he has given us the Sāraṅga-raṅgadā-ṭīkā, the commentary on Bilvamaṅgala Ṭhākura's Karṇāmṛta. Kṛṣṇa-karṇāmṛta, Bilvamaṅgala Ṭhākura.
11:36So we are indebted to Kṛṣṇadāsa Kavirāja Gosvāmī for these three amṛtas.
11:41дорожка перевода · текст английскийAnd because Kṛṣṇadāsa Kavirāja Gosvāmī is incarnation of one of the Aṣṭa-mañjarīs, Kastūrī-mañjarī, one of the most important mañjarīs, though he is a purūmā mahājana, and he has shown in his portrait of nāyikā-bhāva and sakhi-bhāva, with his portrait of nāyikā-bhāva and sakhi-bhāva, Rādhikā-kṛṣṇa-nāyikā, and he has expressed mood as a
12:05Sakhi. То есть Bilvamaṅgala Ṭhākura описал настроение sakhi, как оно относится к Rādhārāṇī. Но так как Kṛṣṇadāsa Kavirāja Gosvāmī – это Kastūrī-mañjarī, он описал разные уровни смысла в стихах Kṛṣṇa-karṇāmṛta. То есть он рассматривал стихи как слова самой Rādhārāṇī.
12:36Vṛndāvana.
12:36Он объяснял стихи, что эти слова могут быть напрямую словами Bilvamaṅgala Ṭhākura, т.е. как sādhaka дает наставления ученикам, которые следуют за ним, когда он находится во Vṛndāvana. И также он объяснял стихи с точки зрения Mañjarī, потому что он находится в mañjarī-bhāva, в Кришна-лиле.
13:02as well.
13:03Это демонстрирует нам, что когда мы смотрим на стих, он может быть не в mañjarī-bhāva, но те, кто находится в mañjarī-bhāva, они будут интерпретировать с точки зрения их собственного настроения, то есть mañjarī-bhāva.
13:25дорожка перевода · текст английскийkakak-shashki, kisya, kisya, kisya, kisya, kisya, kisya, kisya, kisya.
13:34Kisya, kisya, kisya, kisya, kisya, kisya, kisya, kisya, kisya, kisya, kisya.
13:38Это Rādhikā.
13:42Mahāprabhu говорит о настроении Rādhikā. И если мы говорим, что одно мгновение, подобное миллионам лет, Какой это уровень prema?
13:59дорожка перевода · текст английскийSneha, māna, praṇaya, anurāga, rudha-bhāva, adhirūḍha-bhāva, nimneṣa, saṃhita, sannā, janita, hṛd-vilīna,
14:12Личность не может терпеть даже секунду, когда глаз помогает, и это кажется просто миллионам лет.
14:27дорожка перевода · текст английскийAnd it can be moved from rūḍha-bhāva onwards.
14:35So, this is Rādhārāṇī speaking in this mood.
14:42But because the Rūpa Gosvāmī and our ācāryas, they're in mañjarī-bhāva, and they feel the anxiety of Rādhikā, and they value this service,
14:57дорожка перевода · текст английскийAnd they're trying to pacify Rādhārāṇī in her state of separation. And Bhaṭṭācārya was saying, oh, what's the meaning of this verse?
15:12That someone told to mañjarī, oh, go and help Rādhārāṇī, and then she was running there, and saw that Rādhārāṇī was in this condition.
15:23дорожка перевода · текст английскийAnd then thinking, how can I bring Rādhā and Kṛṣṇa together? Śrīla Bhaktisiddhānta kīrtan, sahitya kīrtan bhajo.
15:39Когда я вижу состояние, в котором находится Śrīmatī Rādhikā, в разлуке с Kṛṣṇa, я не могу успокоиться.
15:49i jīvan, sukha-kāraṇa, jīva nacari te pāri.
15:54Для того, чтобы порадовать Kṛṣṇa, чтобы устроить встречу, чтобы Rādhārāṇī стало немного полегче, чтобы Rādhārāṇī не сгорала от огня разлуки, я готова даже пожертвовать своей жизнью.
16:20You will experience the verse the vantage point of Śrī Kṛṣṇa, viraha, Rādhā-kṛṣṇa, unmāda, saṃbhoga, milana, and that bhāva-lubdham.
16:29I understand?
16:32дорожка перевода · текст английскийSo, even though the Mahājans, who came before Mahāprabhu, they didn't reveal... they didn't reveal...
16:42дорожка перевода · текст английскийThey only revealed from that perspective by qualified persons who have that sambandha-jñāna.
16:47I understand?
16:48явились после Caitanya Mahāprabhu, то есть уже присутствует особенно sambandha-jñāna, и уже ту раннюю поэзию можно рассматривать с точки зрения mañjarī-bhāva. И вопрос про Иисуса Христа, это план Господа? Да, всё является планом Господа. Что не является?
17:14дорожка перевода · текст английскийpara-tattva-dṛśā, what to speak of everything, that things are not the plan of the Lord, there is nothing which is directly the Lord, even though everything is the Lord. We must even be able to do it from the sight of the Lord. That is all the people that are not the plan of the Lord.
17:31Which is what actually is God's heart! Just like in the 11th chapter of Bhagavad-gītā, when Arjuna saw the universal form, when... Arjuna saw the universal form,
17:43дорожка перевода · текст английскийand he is having an emotional crisis and he is speaking to Kṛṣṇa. But when Kṛṣṇa showed him virāṭa-rūpa, then he said, oh, Kṛṣṇa, you yourself are all the soldiers on both sides, that you need to be a struggle with your friends.
18:03And then Krishna revealed Viratrupa, and Arjuna осознал, that Krishna is the Viratrupa of the Lord, but also the
18:13дорожка перевода · текст английскийkrtaka-drsha, a vision of separation. Due to our own vimukha-tā, due to our own turning away from Krishna, it is his will. If we turn to Krishna, we may turn to Krishna, we will never see anything separate from Krishna. If we turn to Krishna, we will never see anything separate from Krishna. Then we will learn the first teaching of Catuḥ-ślokī Bhāgavatam.
18:42Первое учение от Catuḥ-ślokī Bhāgavatam: от того, как творение произошло, только я существовал а после творения будут существовать только я и в середине только я существую но это знание adhyātmadīpa, Śrīmad-bhāgavatam сравнивается...
19:11дорожка перевода · текст английскийThree metaphors have been given, three metaphors have been given, adhyātmadīpa, adhyātmadīpa, just like Suta Goswami prayed to Shukadeva Goswami his guru before speaking in his maṅgalācaraṇam,
19:40ātma-tattva.
19:42That means the relation between atma and paramatma.
19:47дорожка перевода · текст английскийThat means the relation between atma and paramatma.
19:49But then Srimad Bhagavatam is described to be like the sun.
19:52дорожка перевода · текст английскийAnd then Srimad Bhagavatam is described to be like the sun.
20:00This Srimad Bhagavatam has arisen like the sun in this age of Kali
20:08дорожка перевода · текст английскийto give light to those whose eyes are being darkened, when Krishna left his world along with Dharma and Jñān, where did Dharma and Jñān go to shelter? So when Krishna left his world along with Dharma and Jñān, then Śrīmad-bhāgavatam rose like the sun, to illuminate everything with Dharma and Jñān. So Śrīmad-bhāgavatam is compared to the sun, compared to the sun, and
20:38Srimad Bhagavatam сравнивается с солнцем.
20:51Также сравнивается с зрелым плодом, с сочным плодом Вед. Эти три метафоры, относящиеся к Srimad Bhagavatam,
21:03дорожка перевода · текст английскийis that vision, like Arjuna saw, oh my Lord, you are everything, oh my Lord, you are everything, it's an ātma-paramātmā relationship, it's an ātma-paramātmā relationship, two things exist, ātma and paramātmā, just like when Hamsa Avatar gave instructions to the four Kumaras, he said, oh, what you experience waking, sleep, dreaming and deep sleep, but you are none of these things, you are the...
21:35дорожка перевода · текст английскийsay to you, you are the witness of those states. I mean what are you, you are a witness of these states. You are... You are a witness of these states.
21:42So then Hamsa said that it is you, and everything else is me.
21:49дорожка перевода · текст английскийThis is adhyātmadīpa.
21:52What are the forms of this world?
21:55дорожка перевода · текст английскийThese are the first and foremost, primarily, the forms are paramārtha. And secondly, they are all things we talk about in convention.
22:06Они уже означают то, что мы подразумеваем, когда говорим мы в своей обычной речи.
22:16А, заключение Vedanta Sutra.
22:34дорожка перевода · текст английскийDvija, na-dvija, jīva-sṛṣṭi, har ek śabda meṁ bhagavān hai.
22:41I už 2-3-4-3-4-4-4-4-4-3-4-4-4-4-3-4-2-3-3-4-4-4-4-4-4-4-7-4-4-4-8-4-4-4-4-4-8-4-4-4-5-4-5-5-5-5-5-5-5-5-6-5-5-5-5-6-5.
23:02So, that's Adhyatma-gita, Bhagavatam is like that.
23:07дорожка перевода · текст английскийAnd so, all the chapters in Bhagavatam, which describe how the Supreme Lord has a pradhāna, the ingredient cause of the world, which is prime matter, which is just pure potential, without any distinguishing, manifest features, and then Paramātmā enters into that and causes it to transform into all the elements.
23:35дорожка перевода · текст английскийAnd then the elements combine and become all the bodies and the things that we see around. And therefore all the forms are Paramātmā with it. All these descriptions that you find in the second kanto, the third kanto, the eleventh kanto. This is the aspect of Bhagavatam, which is Adhyātma-dīpa. It's revealing the relation between Ātmā and Paramātmā and the world. It's the relationship between Ātmā and Paramātmā and the world. So if the answer is, is something part of God's plan? Yes.
24:07дорожка перевода · текст английскийAnd then, it is his icchā, the activity of the Lord, and it expresses the icchā of the Lord. And it is a person to go to Ramādevī. And then the shadow of his glance is united to Ramādevī. And So glancing means desire. If you desire something, then you will do it. So because the Supreme Lord looks at Ramādevī, the halo of his glance is actually Lord Shiva, and it united with the shadow of Ramādevī, that is Māyādevī, and so the creation of the world comes from the glancing of the Lord, so it is his desire. Not directly, but the glancing of his desire.
25:03Ābhāsa-ātma, jīva-līlā, so yes, everything in this world is going on, it's the ābhāsa of the desire of the Lord.
25:12санскрит в речиSo, the Supreme Lord never... In Bhagavad-gītā you can see where he discusses yadā yadā hi dharmasya glānir bhavati bhārata. Caitanya bhaktyā anubhūtaḥ koṣe, wherever there is irreligion, the Lord descends. When Dharma is going down, and adharma is going up, then the Lord descends there.
25:31дорожка перевода · текст английскийBut he said that the Supreme Lord only directly incarnates where there is the Vārṇāśrama-dharma, that context. So outside of the Vārṇāśrama-dharma, he does not directly connect, but he sends his representative, like Jesus Christ. So he sends his representatives, like Jesus Christ. So you should see it like that.
25:54Thank you, Gurudev. I have a question related to yesterday's class.
26:10So, this idea, yes, it's the plan of the Lord, but this is in the realm of the ābhāsa of His desire. It's connected to understanding Bhāgavatam as the Adhyātma-dīpa. What is Bhāgavatam as the sun? That is the direct incarnations, the līlās of Lord Nṛsiṁhadeva, Varāhadeva and so on. Lord Rāmacandra, that's like the sun, but then the parts of Bhāgavatam that deal with Kṛṣṇa-līlā, now Bhāgavatam becomes like the juicy fruit of
26:54дорожка перевода · текст английскийSo these are vantage points, these are perspectives, so we want to be in that perspective, and we of relishing the juicy fruit of śrī-kṛṣṇa-bhāva-kāmarasa-malayam, muhur aho rasikā bhāvukā, those are rasika and bhāvuka, they want to relish that fruit, we want to be like that, but for the sake of, according to our stage, first we'll have to understand how it's adhyātma-dīpa, if you don't understand, you have not realized the adhyātma-dīpa aspect, then if you try to relish the rasa, you'll be sahajiyā, To be sahad-jiya, to be devasa, sahajiyā, imitation.
27:38дорожка перевода · текст английскийBecause you haven't realized the basic ātma-tattva, yes, and the relation between Kṛṣṇa and Māyā and these things. But the person who is relishing rasa, they have the skill that they can shift frames of reference, depending on their audience, depending on their audience, and depending on their question, they are in this frame of reference of rasa, but they can shift their frames
28:05of the audience, no, они могут подстроиться под людей с другим уровнем сознания, и поэтому говорится, что
28:15Śrī Guru is uttama-bhāgavata, but he shifts his frame of reference to the level of madhyama-bhāgavata
28:21дорожка перевода · текст английскийin order to preach, otherwise he could not preach, because if he was seeing from the frame of reference of the uttama-bhāgavata, then there would be no one to preach to, because uttama-bhāgavata sees his own frame in everyone else,
28:35I have no prema.
28:39дорожка перевода · текст английскийHe thinks, 'I have no prema.' He thinks, 'I have no prema.' He thinks, 'I have no prema.'
28:42So, because there is a tendency in the conditioned stage to... Or we have one frame of reference.
28:50дорожка перевода · текст английскийOr we have one frame of reference.
28:52Because you have not realized more and more, and no ability to move, and everything becomes confusing, confusing.
29:11дорожка перевода · текст английскийAnd so these are frames of reference, according to the level of consciousness, according to whether one is experiencing the Bhāgavatam as a dīpa, a light, or a blazing sun, or the fruit of a person.
29:31дорожка перевода · текст английскийAnd the sadhaka cannot be in all the frames of reference at the same time.
29:36So don't be confused. Yes, sorry, your question?
29:42So my question is about yesterday's topic of priti. So we've heard that we cannot say that prema, the priti, is the energy which the lover— means the bhakti, can manifest. But can we say, because this verb is intransitive, so can we say the same the other way around? So, for example, would it be correct to say that Krishna bhakti prīṇāti, for example? And if it's correct, then is it because prema, according to the Rasa Vichar, though the prema is shakti of the lord and actually he is capable to use it to control it even, but according to the rasa-vicāra we can say that prema makes everyone dance, Krishna devoting everyone, that's why we use this verb as intransitive verb.
31:04This example is not given, but it's a reasonable conclusion to me, because Krishna Dasa Kaviraja Goswami has said, kṛṣṇa-nācāya prema, bhakta-nācāya, and in the Chaitanya-caritāmṛta, prema makes Krishna dance,
31:26према, према заставляет Кришну танцевать, према заставляет преданного танцевать, према сама танцует, и все они втроём вместе танцуют, интересно, то есть опять как переворота, ну то есть с точки зрения, потому что мы говорили про таттву, то есть мы говорили о таттве прити, а теперь мы переходим в лилу.
31:59дорожка перевода · текст английскийThere are analogies on the different levels. Let's say, a devotee in this world, they have to give up the kārpaṇya-abhimāna. And the prīti is manifest in them. And so, relative to their sādhaka form, they feel that I am not the doer. I am not the doer. But then, in the siddha-abhimāna, there's a feeling, because it's humanlike.
32:29... ... ... ... ...
33:02дорожка перевода · текст английскийlike this. So, don't get, don't get, there are frames of reference, and there are analogous, the different levels are analogous to each other, understand? I think not so many people will understand... but Ramananda Raya, he's studying very seriously, and doing vicāra, and you must do it, and you must do it, you must do it.
33:27Yesterday we talked some points. It was for the senior devotees who are studying for many, many years.
33:34Это было для старших преданных, которые учатся много лет. И они хотят глубже погрузиться в то, что дал Госвами. И они хотят глубже погрузиться в то, что дал нам Госвами. Неофиты, они разочарованы. О, что это? Я не могу понять. Они просто в разочаровании. Они не... это не важно. И они знают, что это не важно.
33:57Почему, неважно, что я не могу это понять? Это просто аханкара, можно, я думаю.
34:13Ну, как лисица, которая не может достать до винограда, она думает: «Ой, ладно, мне не нужен этот виноград».
34:19But if it is on the first stage, then the devotee, if he cannot understand something, then he becomes depressed.
34:36iron.
34:37in Madhurya Kadambini, the first stage of bhakti is utsa-mayi, that means in the beginning enthusiasm,
34:41и поэтому начинающий, он говорит: «О, бхакти — это хорошо, я могу...»
34:49Yeah, bhakti, this is a wonderful process, I can play on mridanga, kirtan, I know Bhagavad-gita.
34:52Да, бхакти — это замечательный процесс, я вообще все могу: играть на мриданге, киртан, я знаю Бхагавад-гиту.
34:58дорожка перевода · текст английскийYou are not the body, I'll go around and tell everyone, 'You are not the body,' share with them my insights and perspective.
35:08дорожка перевода · текст английскийYou are not the body, but I need ice cream, if I don't have pizza and some chocolate, I don't die, and giving instructions to everyone, 'You are not the body.' So, this is beginner's enthusiasm.
35:26It's the beginning.
35:27Мы смотрим на следующую стадию. Гана тарала. Мы смотрим на следующую стадию. Гана тарала.
35:32Ghana-tarala.
35:33Иногда он очень интенсивен, иногда он очень интенсивен в служении, а иногда он становится полностью расслабленным.
35:41And why? Why does he become slack? Because Bhaktivinoda Thakura gives the example.
35:47There was one boy.
35:49He went to school. And then he learns how to write a, ā, u, ū.
35:56дорожка перевода · текст английскийAnd then he goes, "Oh, I'm a pandit, I know how to write a, ā, u, ū." But then he went to a higher class to listen, and he could not understand anything, and then he becomes enthusiastic. So these are the stages of the neophyte devotee, who can become depressed; because at first they learn a few things and think, "I am great," and then afterwards they cannot understand something, and so they become depressed — not because they are humble, but because they are proud.
36:42дорожка перевода · текст английскийI want to be great, but now I realize that I'm not great; it's terrible, it's impossible to do it.
36:51дорожка перевода · текст английскийSo Bhaktivinoda Thakura is describing these psychological states from the beginning of enthusiasm, and then the alternation between being engaged and being slackened due to finding that actually this subject is more involved than I previously envisioned, and it comes as a shock. Alasya means laziness. Just like we were saying, there are 33 sancari-bhavas, but for the gopis in Madhurya-rasa, there are two that they don't have; one is alasya.
37:45дорожка перевода · текст английскийIn Vrindavan, they don't have laziness. That's transcendental laziness. Transcendental laziness is fine. Madhu Mangala can have that sometimes. It's a type of ecstasy for him. But in this world, it's not fine. It's actually tamo-guna.
38:15Это вызов, это сложность, через которую нужно пройти, это заставляет вас сфокусироваться и не отвлекаться, потому что отвлечённый ум не может глубоко мыслить.
38:29If you have ADHD, attention deficit disorder, then you can only think in a superficial way about anything.
38:40Вы только поверхностно можете размышлять. Вы не можете погрузиться и глубоко пойти куда-то, потому что вам об этом надо думать, надо сконцентрироваться, надо не отвлекаться.
38:53дорожка перевода · текст английскийAnd when you become more and more concentrated, then ekagrata, one-pointedness, comes, and it goes through levels: savitarka, nirvitarka.
39:23Vrindavan.
39:50And Vrindavan is more of a...
39:52дорожка перевода · текст английскийSo one point of attention is necessary only to be confused actually. Need to be confused actually.
40:08You know?
40:08дорожка перевода · текст английскийBecause at first you don't even know enough to know that you don't understand.
40:41Savitarka.
40:44дорожка перевода · текст английскийAnd then when they understand how the components come together, it becomes nirvitarka. And now I am not... is it like this? No, it's definitely like this. And then vichara comes, the level of vichara, the level of vichara, to do vichara on the siddhanta. You see? So it takes effort to go into the siddhanta-vichara.
41:15дорожка перевода · текст английскийSiddhanta-siksha.
41:31Потому что преданные могут сказать: «А я просто хочу любви к Кришне». И кто-то спрашивает: «Что такое любовь?» Это прити. А что такое прити? Сукхам.
41:44дорожка перевода · текст английскийAnd priti, but what's the difference? So these questions come, and then the person starts... this is not love, this is just siddhanta. Siddhanta, calling it siddhanta out of laziness. This is nothing happens. So you say: don't do that. Take Krishna like this, siddhanta. If you make the effort, then your mind will become shuddha, then your mind will become shuddha. It will become fully fixed on...
42:17Krishna.
42:21Предположим, преданные, которые эту тему изучали детально, систематично, шаг за шагом, вы можете спросить у них, какое просветление наступает, когда вы что-то осознаете, какой уллас,
42:43ullasa when you understand something. Before, for a long time you didn't understand. But you were trying, trying to reinvent, and then you realize, "Ah, this is what it is."
42:54дорожка перевода · текст английскийAnd you don't go back. And citta is expanding and expanding, so it's all there.
43:01So all the Goswamis, they have shown us the way through shastra. And mainly by reading, we will not understand so much.
43:12Просто через чтение мы не поймем, нужно слушать. В основном через шабда-брахман сознание приходит: мы слышим трансцендентный звук. Мы слышим в традиции, и тогда это переходит в сердце. Может быть, мы не сразу улавливаем, но мы воспеваем, и это распаковывается, раскрывается для нас.
43:44Подумайте над этим, не переживайте, не расстраивайтесь, если вы не понимаете, что это сейчас; просто думайте, что я обязательно коснусь этого, потому что в воздух этой хари-катхи я уже вошел, потенциал присутствует, да, я услышал, потенциал уже есть, что в будущем, в один день, я могу осознать, что это по-настоящему значит то, что говорит Гурудев.
44:14Hari bol!
