Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

Foreword







Some transcendental literatures are meant to be loudly
recited and discussed in the public forum. Although pointing to
the highest plateau of spiritual realization while maintaining a
continuity of consequence in the lives of the most elevated
Vaishnavas, they basically provide an introductory course
designed to instill a prerequisite foundational regard for topics
of transcendence in the hearts of those yet to achieve a foothold
on the path of unalloyed devotion. Vaishnava writings of a more
intimate category, on the other hand, given the esoteric nature
of their focus, are meant to be privately relished and discussed
among more qualified individuals who have already developed a
strong and determined appreciation for the true nature of
Krishna as the supreme enjoyer. It would be inappropriate to
acquaint people who have yet to be divested of their long-
standing envy of the Lord with Radha-Krishna’s most intimate
lilas without first philosophically establishing them in the
principles of prema-dharma. That one should not cast one’s
pearls before swine in no way suggests, however, that books of
an esoteric nature should never be written and/or made
available to benefit the faithful. Many authorized Vaishnavas
such as Bilvamangala Thakura, Jayadeva Gosvami,
Prabodhananda Sarasvati Thakura, Ramananda Raya, Rupa
Gosvami, Sanatana Gosvami, Raghunatha Dasa Gosvami, Gopala
Bhatta Gosvami, Jiva Gosvami, Krishnadasa Kaviraja, Kavi-
karNapura, Ramai Thakura, Dhyanacandra Gosvami, Narottama
Dasa Thakura, Vishvanatha Cakravarti Thakura, and more
recently Bhaktivinoda Thakura and others have poetically
penned numerous literary works divulging the intimate pastimes
of the Lord of Vraja, their own sacred aspirations for divine
loving service, and the sublime, confidential process of
spontaneous devotional practice for the sake of posterity. In this
morbid world, apparently on the verge of corporately imposed
global tyranny, such literature affords to the serious student of


bhakti-yoga an immense shelter, a tremendous source of solace
and spiritual inspiration. This piece, harmonious with the
perfect conclusions of the Gaudiya Vaishnava Acaryas, should
be sagaciously distinguished as belonging to the more intimate
category of transcendental literature. Thus, reference to any
part of it in the course of an open discussion would best be done
with the reader’s mature discretion.

The author of this book has ventured to present his
own personal insights into the realm of the Absolute with a view
to demonstrate for the benefit of the broad-minded individual
the tangible tie between the practical performance of maha-
mantra-sankirtana and the vital internal realization of one’s
constitutional vraja-svarupa. Reading carefully, the sincere pure
devotional candidate will clearly ascertain the true purpose of
transcendental book distribution and will be favorably impelled
to recognize the vigorous performance of the yuga-dharma as
the only viable solution to the problems of life in a world fraught
with tensions of every description. Wishing well to one and all,
we pray the sober reader will gain great spiritual profit,
redoubled inspiration, and the potency required for the effective
practice and preaching of unadulterated Krishna consciousness.


The Publishers


Introduction



All glories to Shri Guru and Shri Gauranga! All glories to the
thunderous congregational chanting of Radha-Krishna’s Holy
Names! All glories to the swan-like pure devotees of the Lord!

The great necessity in the forward march of any growing
religio-cultural institution is to recognize, encourage,
responsibly guide, and positively facilitate the inner spiritual
development of the society’s progressive pure devotional
aspirants. This treatise strives in its own unique way to inspire a
revolution of understanding. It attempts to deepen the self-
searching thoughtfulness essentially required to bridge the
apparent dichotomy between a sadhaka’s inward bhajana and
outward preaching by illustrating the relative importance of
each, as well as their interrelation. Those fortunate souls who
absorb intimately this message will find the pathway to the
highest regions of Krishna-prema clearly open to them, whereas
those unfortunates who turn from this message, preferring to
attach themselves to shallow, self-aggrandizing materialistic
modes of devotion will find their path plagued with obstruction.
We sincerely hope to at least touch the hearts of a fortunate
few. That alone would be the hallmark of our success and a
source of immense satisfaction.

This small volume will be well regarded by purified clear-
headed individuals who are thoroughly honest. Narrow-souled
superficialists or spiritually maladroit, externally oriented
prakrita-bhaktas of meager metaphysical or internal devotional
acumen will have to muster the requisite spiritual integrity to
deeply enter into the spirit of this dissertation. The subject
matter of this book, like the highly elevated topics revealed in
the later cantos of Shrimad-Bhagavatam, should not be intruded
upon by the ineligible, hypocritical, corrupt, or envious. If the
boot in any way fits, promptly close the book.

What need is there for any further introductory
elaboration? It is as it is. Generously remitting the numerous
literary imperfections herein, simply open your heart and allow


the substance of this presentation to transport your inner-
dimensional quantum beyond the confines of vapid
ecclesiastico-conservative conventionalism to a Krishna
conscious paradigm of enriched profundity. Hare Krishna!