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“My Realizations”

Written on

December 23, 2022

Vic DiCara

I am going to be very short and very honest: if you are playing the role of a guru of any sort, I really don’t care what your realizations are.

Correct, I don’t want to hear your realizations.

Unless you have a realization about why you are so eager to talk about your realizations? That would be interesting. Could we talk about that for a moment?

Might it be that you really like to talk about, think about, and focus on you. In other words, might it be that you are… self-absorbed, …ego-centric?

Hmmm.

How important are your realizations? Very? If not, why do you keep talking about them? If so, what makes them important? I mean, yes, they are very important to you. But how important are they to other people? Very? Why? Because you are a very, very important person? perhaps? perhaps you are even the most important person? ever? in the whole wide world?

Hmmm.

If so – if you are indeed the most fabulous person ever – then it makes sense that, even when you are supposedly teaching Bhagavatam or Gita you keep talking about yourself! Your insights are better, more important, than Krishna’s, Śuka’s, Nārada’s, etc.!

I think one of the biggest idealogical mistakes ISKCON makes is to encourage each other to “talk about your realizations.”

How about not?

Pretty please?

You say you believe that “paramparā” is important, right? So, if your realizations are any good they should have paramparā, right? Which means if they are any good they should be essentially one with the realizations of Nārada, Śuka, Krishna, etc. – right? right? So, why not try to realize their realizations, and then explain their realizations? Is that not the way paramparā actually functions?

Forgive me, I got tired of parāparā.

4 responses to ““My Realizations””

Bṛhad Bala dāsa

December 24, 2022

From Thakura Bhaktivinoda’s 1896 discourse entitled The Bhagavat: Its Philosophy, Its Ethics, and Its Theology.

“The Bhagavata teaches us that God gives us truth as He gave it to Vyasa: when we earnestly seek for it.

Truth is eternal and unexhausted. The soul receives a revelation when anxious for it. The souls of the great thinkers of the bygone ages, who now live spiritually, often approach our inquiring spirit and assist in its development. Thus Vyasa was assisted by Narada and Brahma.

Our Shastras, or in other words, books of thought, do not contain all that we could get from the infinite Father. No book is without its errors.

God’s revelation is absolute truth, but it is scarcely received and preserved in its natural purity. We have been advised in the 14th Chapter of 11th Skandha of the Bhagavata to believe that truth when revealed is absolute, but it gets the tincture of the nature of the receiver in course of time and is converted into error by continual exchange of hands from age to age. New revelations, therefore, are continually necessary in order to keep truth in its original purity. We are thus warned to be careful in our studies of old authors, however wise they are reputed to be.

Here we have full liberty to reject the wrong idea, which is not sanctioned by the peace of conscience. Vyasa was not satisfied with what he collected in the Vedas, arranged in the Puranas and composed in the Mahabharata. The peace of his conscience did not sanction his labors. It told him from within, “No, Vyasa! You cannot rest contented with the erroneous picture of truth which was necessarily presented to you by the sages of bygone days. You must yourself knock at the door of the inexhaustible store of truth from which the former ages drew their wealth. Go, go up to the fountainhead of truth, where no pilgrim meets with disappointment of any kind.” Vyasa did it and obtained what he wanted. We have been all advised to do so.

Liberty then is the principle which we must consider as the most valuable gift of God. We must not allow ourselves to be led by those who lived and thought before us. We must think for ourselves and try to get further truths which are still undiscovered. In the Bhagavata we have been advised to take the spirit of the Shastras and not the words. The Bhagavata is therefore a religion of liberty, unmixed truth and absolute love.”

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1. Vic DiCara
  
  January 6, 2023
  
  didnt he write this before he was a Gaudiya Vaishnava?
  
  Our Shastras, or in other words, books of thought, do not contain all that we could get from the infinite Father. No book is without its errors.
  
  This is acceptable. Brahma-sutra says Śāstra-Yonitvāt – which means that the Śāstra is the WOMB of answers, not the answers themselves.
  
  God’s revelation is absolute truth, but it is scarcely received and preserved in its natural purity. We have been advised in the 14th Chapter of 11th Skandha of the Bhagavata to believe that truth when revealed is absolute, but it gets the tincture of the nature of the receiver in course of time and is converted into error by continual exchange of hands from age to age. New revelations, therefore, are continually necessary in order to keep truth in its original purity. We are thus warned to be careful in our studies of old authors, however wise they are reputed to be.
  
  This is also pretty OK. Gita also says “yadāyadā hi dharmasya glānir” – but we should be careful to realize that the “New realizations” are not given by Vic DiCaras and Brhad Balas. “tadātmānām sṛjāmyahaṁ” – Krishna himself does the correction. Thus avatars like Kapila and Vyāsa are the people Bhaktivinode is referring to when he says “New Revelations”
  
  “Old authors” does not refer to Vyasa, it refers to the upanishads etc, which were authored for an audience outside kali-yuga.
  
  “No, Vyasa! You cannot rest contented with the erroneous picture of truth which was necessarily presented to you by the sages of bygone days. You must yourself knock at the door of the inexhaustible store of truth from which the former ages drew their wealth. Go, go up to the fountainhead of truth, where no pilgrim meets with disappointment of any kind.”
  
  With great respect for Bhaktivinode Thakurji, here he is very young and very new to Vaishnava Vedānta.
  
  Nārada never gave this quote. He put these words in Nārada’s mouth.
  
  Nārada said, “The work you have done so far is incomplete and people will misuse it. You have not directly explained Krishna, that is the major problem. You alone can explain Krishna correctly to the people of Kaliyuga. Please do it.”
  
  Vyasa did it and obtained what he wanted. We have been all advised to do so.
  
  Not really.
  
  We are not all Vyāsa. If we all were Vyāsa, we could all read all the original Vedas and come up with the Bhāgavatam as a result.
  We are advised to study Vyāsa’s realization and to try to realize his communication of it.
  
  Liberty then is the principle which we must consider as the most valuable gift of God. We must not allow ourselves to be led by those who lived and thought before us. We must think for ourselves and try to get further truths which are still undiscovered. In the Bhagavata we have been advised to take the spirit of the Shastras and not the words. The Bhagavata is therefore a religion of liberty, unmixed truth and absolute love.
  
  Here Bhaktivinode is trying to speak to the Bengali’s of his very newly liberal and modernized era.
  
  “We must not allow ourselves to be led by those who lived and thought before us” is a complete violation of the guru-sishya parampara principle, that is esential in every single school of Vedanta. It is such a blantant and flagrant violation that it works as a shock value to communicae the important and very valid fact that the sishya is not passive. The sishya must be active and invest their consciousness and focus and attention into shastra, via guru – because shastra infact is Yoni, a womb. And without investment, the womb does not bear a child.
  
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Priyanka Lahiri

December 26, 2022

I like you. You like me?

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1. Vic DiCara
  
  January 6, 2023
  
  My name is Borat Sagadiyev. I like you. Do you like me?
  
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“My Realizations”

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