In Anuccheda 6 of Tattva Sandarbha, Śrīla Jīva Gosvāmī states that this book may be studied only by one whose sole aspiration is to worship the lotus feet of Śrī Krsna. All others are forewarned as to the implications of this investigation.
Śrīla Jīva Gosvāmī specifies that the Truth to be self-disclosed through submission of consciousness to the investigation is Bhagavān. Consequently, even the beginning of the inquiry is based upon a prior devotional turning of consciousness toward its Source, so that the inquiry itself becomes non-different in function and essence from the completed realized state. Therefore, the admonition can indirectly be taken as an invitation to the sensitive reader to suspend the ego-referencing function that predisposes one to forgetfulness of one’s true Self and the sense of independence or separation from one’s Source. The reader is thus alerted that this book is not simply to be read from a detached or non-participatory stance; rather, it must be entered into and received from the core of being, or consciousness itself, beyond the conventional egoic reference.
In other words, the inquiry itself should be rooted in a trans-egoic view; otherwise, one need not bother. The reader is thus alerted that this book is not simply to be read from a detached or non-participatory stance; rather, it must be entered into and received from the core of being, or consciousness itself, beyond the conventional egoic reference.
In Anuccheda 6 of Tattva Sandarbha, Śrīla Jīva Gosvāmī states that this book may be studied only by one whose sole aspiration is to worship the lotus feet of Śrī Krsna. All others are forewarned as to the implications of this investigation.
Śrīla Jīva Gosvāmī specifies that the Truth to be self-disclosed through submission of consciousness to the investigation is Bhagavān. Consequently, even the beginning of the inquiry is based upon a prior devotional turning of consciousness toward its Source, so that the inquiry itself becomes non-different in function and essence from the completed realized state. Therefore, the admonition can indirectly be taken as an invitation to the sensitive reader to suspend the ego-referencing function that predisposes one to forgetfulness of one’s true Self and the sense of independence or separation from one’s Source. The reader is thus alerted that this book is not simply to be read from a detached or non-participatory stance; rather, it must be entered into and received from the core of being, or consciousness itself, beyond the conventional egoic reference.
In other words, the inquiry itself should be rooted in a trans-egoic view; otherwise, one need not bother. The reader is thus alerted that this book is not simply to be read from a detached or non-participatory stance; rather, it must be entered into and received from the core of being, or consciousness itself, beyond the conventional egoic reference.
