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Sri Krishna-kathamrita Bindu Issue One hundred ninety-two, Page
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Thegopsof Vrindavan were so attached to Krish-na that they were
not satisfied simply with the rsadance at night. They wanted to
associate with himand enjoy his company during the daytime
also.When Krishna went to the forest with his cowherdboyfriends and
cows, thegops did not physicallytake part, but their hearts went
with him. Andbecause their hearts went, they were able to enjoyhis
company through strong feelings of separation.To acquire this
strong feeling of separation is theteaching of Lord Chaitanya and
his direct disciplicsuccession ofgosvms. When we are not in
physicalcontact with Krishna we can associate with him likethegops
through feelings of separation. Krishnastranscendental form,
qualities, pastimes and en-tourage are all identical with him.
There are ninedifferent kinds of devotional service.
Devotionalservice to Krishna in feelings of separation elevates
the devotee to the highest perfectional level, to thelevel of
thegops. (Krishna Book, chapter 35)
Those who are in the disciplic succession of
theMadhva-gauya-sampradyashould always feel sep-aration from
Krishna, worship his transcendentalform, and discuss his
transcendental teachings, hispastimes, his qualities, and his
entourage. That willenrich the devotees to the highest devotional
perfec-tion. Feeling constant separation while engaged inthe
service of the Lord is the perfection of Krishnaconsciousness.
(Krishna Book, chapter 35)
INITIATION INTO SPIRITUAL LIFE
Srila BhaktisiddhantaSaraswati Thakur Prabhupada
Sri Sajjana-toshani, volume 26, number 7December 1928
The ceremony of dka, initiation, is that by whichthe spiritual
preceptor admits one to the status of aneophyte on the path of
spiritual endeavor. The cer-emony tends to confer spiritual
enlightenment by
abrogating sinfulness. Its actual effect depends onthe degree of
willing co-operation on the part of thedisciple and is, therefore,
not the same in all cases. Itdoes not preclude the possibility of
reversion of thenovice to the non-spiritual state if he slackens in
hiseffort or misbehaves. Initiation puts a person on thetrue track
and also imparts an initial impulse to goahead. It cannot, however,
keep one going for goodunless one chooses to put forth his own
voluntaryeffort. The nature of the initial impulse also varies
inaccordance with the condition of the recipient. But
although the mercy of the good preceptor enables
us to have a glimpse of the absolute and of the pathof
attainment of the absolute, the seed that is thussown requires very
careful tending under the direc-tion of the preceptor if it is to
germinate and growinto a fruit-and-shade-giving tree. Unless the
soulof its own accord chooses to serve Krishna after ob-taining a
working idea of his real nature, it cannotlong retain the spiritual
vision. The soul is nevercompelled by Krishna to serve him.
But initiation is never altogether futile. It changes theoutlook
of the disciple on life. If he sins after initiationhe may fall
into even greater depths of degradationthan the uninitiated, but
although after initiationtemporary setbacks may occur, they do not
ordinarilyprevent final deliverance. The faintest glimmering ofreal
knowledge of the absolute has not only sufficientpower to change
radically and for good the whole ofour mental and physical
constitution, but this glim-
mering is also incapable of being totally extinguishedexcept in
extraordinarily unfortunate cases.
It is undoubtedly practicable for the initiated, if onlyhe is
willing, to follow the directions of the preceptorand thus progress
by slow degrees to the absolute.The good preceptor is verily the
savior of fallen souls.However, it is very rare in modern culture
that aperson feels inclined to submit to the guidance ofanother,
especially in spiritual matters. Yet the verysame person submits
readily enough to the directionof a physician for being cured of
his bodily ailments,
because these latter cannot be ignored without conse-quences
that are obvious to everyone. The evil that re-sults from our
neglect of the ailments of the soul is of anature that paralyses
and deludes our understandingand thus prevents us from recognizing
it. Its gravity isnot recognized as it does not stand in the way of
ourworldly activities as clearly as bodily ailments do. Theaverage
cultured man therefore feels himself at libertyto ask questions
such as the following without realiz-ing the urgent necessity of
submitting to the treatmentof spiritual maladies at the hands of a
really competent
physician: "Why should it be at all necessary to submitto any
particular person, or to subscribe to any particu-lar ceremony, for
the purpose of realizing the absolute,who by his nature is
unconditioned?" "Why shouldKrishna require our formal declaration
of submissionto himself?" "Would it not be more generous and
logi-cal to permit us to live a life of freedom in accordancewith
the principles of our perverted nature which isalso his creation?"
"Admitting that it is our duty toserve Krishna, why should we have
to be introducedto him by a third party?" "Why is it impossible for
one
to serve Sri Krishna directly?"F F
