Eine sehr schöne Klasse über Srila Sanatana Gosvamis Brihat-bhagavatamrita
Mathura, Indien, 5. September 2003
Dies ist die zehnte Klasse, einer Serie von Klassen (original in Hindi) von Srila Narayana Maharaj, über Srila Sanatana Gosvamis Srimad Brihat-bhagavatamrita.
Um die vorherigen Klassen kurz zusammenzufassen:
Sri Narada Rsi reiste durch das ganze Universum um die erhabendsten Gottgeweihten zu suchen, diejenigen welche die größten Empfänger von Krishnas Barmherzigkeit sein. Seine Suche brachte ihn nach Dvaraka, wo er nach Uddhava suchte. Vor Baladeva Prabhu, Rohini dasi, Devaki dasi, Krishnas Königinnen und anderen Gefährten, drückte Uddhava seine Gefühle aus, dass die Vrajavasis und besonders die Gopis, die erhabendsten Gottgeweihten sind. Nach und nach kam die Diskussion unter ihnen zu der Frage, ob Sri Krishna nach Vrindavan gehen sollte, oder nicht und ob er nicht grausam war, da er nicht schon gegangen war. Verschiedene Gefährten hatten unterschiedliche Meinungen.
From the book “Gaura Ganoddesa-dipika” – The Shining Lamp on the Associates of Sri Gaura – by Kavi Karnapura Goswami
“Gaura Ganoddesa-dipika” is a unique work of Kavi Karnapura Goswami, describing the other-worldly identities of the prominent associates and followers of Sri Caitanya, who are understood to have descended with Him from Goloka, the acme of spiritual abodes. (acme = the best or most perfect thing that can exist or be achieved) Kavi Karnapura Goswami’s father was Sri Caitanya Mahaprabhu’s dear associate, Shivananda Sena.
Srila Kavi Karnapura, starts his book by describing the Spiritual Vaishnava Lineage he belongs to.
No material object can support one’s attainment of the transcendental goal. The only thing that facilitates this is the awakening of the inclination towards Iswara (God). This inclination is inherent within the Jivatma (living entity), and is gradually strengthened and converted into Bhakti when one utters the name of God, recites His pastimes, and receives inspiration from beholding the Deity (Sri Vigraha).
In the book Jaiva-Dharma of Srila Bhaktivinoda Thakur a interesting discussion takes place between Advaita Das and Digambara, who where friends from early childhood but now meet after a long time. Digambara became a follower of the Goddess Durga and tries to explain his superior status.
Advaita Das asked a question: “Please explain one idea to me. What is civilization, and what is material science?”
Digambara: Civilization means to speak courteously in a cultured society, to dress oneself in a respectable and pleasing manner, and to eat and to conduct oneself in a way that is not repugnant to others. You do none of these things.
Advaita: Why do you say that?
Digambara: You are distinctly unsociable, for you do not mingle with others. The Vaishnavas have never learned what it means to please others with sweet words. As soon as they lay eyes on anyone, they command him to chant HariNama. Why, is there no other civilized discussion?
Anyone who sees your dress will not be in clined to let you sit in an assembly. You wear a loincloth, a peculiar tuft of hair on the top of your head, and a garland of beads around your neck. What kind of an outfit is this? And you eat only potatoes and roots. You are not at all civilized.
Tulsi – that can be used in the service of Radha and Krishna (like deity worship) is commonly found in two varieties – the green coloured Lakshmi Tulsi (or Radha Tulsi) and the purple hued Krishna Tulsi (also Shyam Tulsi, Vishnu Tulsi or Vishnu Priya Tulsi). Ayurveda also uses names like White Tulsi (Shweta Tulsi) and Black Tulsi (Krushna Tulsi) respectively.
The Shastra (vedic scriptures) were manifested from this merciful consideration of Sri Bhagavan (GOD). Issuing forth by His mercy, the sun of the Shastra arose in the sky of the hearts of the ancient Aryans, and illuminated all the injunctions and rules to be followed by the populace.
In the beginning was the Veda-Shastra. One part of the Veda-Shastra teaches pious activities directed toward the attainment of material fruits (Karma); one part teaches knowledge directed toward liberation (Jnana), and another part teaches devotion with love and affection for Bhagavan (Bhakti). The Jivas (living enteritis) who are infatuated with Maya (illusion) are found in many different conditions. Some are completely stupefied, some have a little knowledge, and some are knowledgeable in many subjects. The Shastra provides different types of instructions that are consistent with the different mentalities of the Jivas. This differentiation is known as Adhikara, eligibility.
Vrindavan (forest of Vrinda) has an ancient past, associated with Hindu history, and is an important Hindu pilgrimage site. One of its oldest surviving temples is the Govinda Deva temple, built in 1590. The essence of Vrindavan was lost over time until the 16th century, when it was rediscovered by Chaitanya Mahaprabhu. In the year 1515, Chaitanya Mahaprabhu visited Vrindavana, with the purpose of locating the lost holy places associated with Lord Sri Krishna’s transcendent pastimes.
About Kamika Ekadasi and the relation to Srimati Tulsi Devi
Oh Naradji, Lord Shri Hari Himself once said about this Ekadasi:
One who fasts on Kamika Ekadasi attains much more merit than one who studies all the spiritual literatures.
Anyone who fasts on this particular day remains awake throughout the night will never experience the anger of Yamaraja, the king of death personified.
It has been seen that whoever observes Kamika Ekadasi will not have to suffer future births, and in the past too, many Yogis of devotion who fasted on this day went to the spiritual world. One should therefore follow in their auspicious footsteps and strictly observe a fast on this most auspicious of Ekadasis.
There a many reservations from other religions about the worship of deity’s (form’s of God’s and Goddesses in the temple) in Hinduism. Its called idolatry and is not recommended in Christianity, Islam and perhaps other beliefs.
The ‘Jaiva Dharma’ book – compiled by Srila Bhaktivinoda Thakura has a chapter (Nitya-Dharma & Idolatry) where a Islamic Mullah ask questions and brings arguments like this:
Isn’t meditating on a form of the Lord within one’s mind superior to imagining a form with the help of the material elements?
In our Koran it is written that the Supreme Entity has a divine all-conscious form, so we are compelled to accept this fact. However, any image of that spiritual form is material; that is what we call but. The worship of but is not the worship of the Supreme Being.
Matter is distinct from God. I think that it is better not to worship material objects, because it is said that Satan introduced the worship of matter to keep the living entities bound in the material world.
Than the Vaishnava Pandit Goracandra Das Babaji of Mayapur gave some points and views on this topic: (its shortened here to bring some interesting points only)